The eightfold Path: a detailed Analysis
"And what, monks, is right view? Knowledge with regard to suffering, knowledge with regard to the origination of suffering, knowledge with regard to the stopping of suffering, knowledge with regard to the way leading to the stopping of suffering: This, monks, is called right view.
"And what is right intention? Intention of renunciation, intention of freedom from ill will, intention of harmlessness: This is called right intention.
"And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter: This, monks, is called right speech.
"And what, monks, is right action? Abstaining from the destruction of life, abstaining from stealing, abstaining from unchastity: This, monks, is called right action.
"And what, monks, is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, earns a living with right livelihood: This, monks, is called right livelihood.
"And what, monks, is right effort? (i) There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful states that have not yet arisen. (ii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful states that have arisen. (iii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful states that have not yet arisen. (iv) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful states that have arisen: This, monks, is called right effort.
"And what, monks, is right mindfulness? (i) There is the case where a monk remains focused on the body in & of itself — ardent, clearly comprehending & mindful — putting away greed & dejection with reference to the world. (ii) He remains focused on feelings in & of themselves — ardent, clearly comprehending & mindful — putting away greed & dejection with reference to the world. (iii) He remains focused on the mind in & of itself — ardent, clearly comprehending, & mindful — putting away greed & dejection with reference to the world. (iv) He remains focused on phenomena in & of themselves — ardent, clearly comprehending & mindful — putting away greed & dejection with reference to the world. This, monks, is called right mindfulness.
"And what, monks, is right concentration? (i) There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) states — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & examination. (ii) With the stilling of directed thoughts & examinations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & examination— internal assurance. (iii) With the fading of rapture, he remains equanimous, mindful, & clearly comprehending, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' (iv) With the abandoning of pleasure & pain — as with the earlier disappearance of elation & dejaction — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration."
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Katamā ca bhikkhave, sammādiṭṭhi? Yaṃ kho bhikkhave, dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccati bhikkhave, sammādiṭṭhi.
Katamo ca bhikkhave, sammāsaṅkappo: yo kho bhikkhave, nekkhammasaṅkappo avyāpādasaṃkappo, avihiṃsāsaṅkappo, ayaṃ vuccati bhikkhave, sammāsaṅkappo.
Katamā ca bhikkhave, sammāvācā: yā kho bhikkhave, musāvādā veramaṇī pisunāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī ayaṃ vuccati bhikkhave, sammāvācā.
Katamo ca bhikkhave, sammākammanto: yā kho bhikkhave, pāṇātipātā veramaṇī adinnādānā veramaṇī abrahmacariyā veramaṇī, ayaṃ vuccati bhikkhave, sammākammanto.
Katamo ca bhikkhave, sammāājīvo: idha bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti, ayaṃ vuccati bhikkhave, sammāājīvo.
Katamo ca bhikkhave, sammāvāyāmo: idha bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati, ayaṃ vuccati bhikkhave, sammāvāyāmo.
Katamā ca bhikkhave, sammāsati: idha bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati bhikkhave, sammāsati.
Katamo ca bhikkhave, sammāsamādhi: idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti. Yantaṃ ariyā ācikkhanti upekhako satimā sukhavihārīti taṃ tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthagamā adukkhaṃ asukhaṃ upekhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati bhikkhave, sammāsamādhīti.
SN 45.8 Magga-vibhanga Sutta: An Analysis of the Path
Sammādiṭṭhi (nom. sg.) = right view
Dukkhe (loc. sg.) = of suffering
ñāṇaṃ (nom. sg.) = knowledge
amudaye (loc. sg.) = of the origin
nirodhe (loc. sg.) =of the cessation
gāminiyā = leading
paṭipadāya (loc. sg.) = the way
sammāsaṅkappo (nom. sg.) = right intetion
nekkhamma = renunciation
avyāpāda = absence of ill will
avihiṃsa = non violence
sammāvācā: (nom. sg.)= right speech
musāvādā (gen. sg.)= l
veramaṇī (nom. sg.)
pisunāya vācāya (gen. sg.)= divisive speech
pharusāya vācāya (gen. sg.)= abusive speech
samphappalāpā (gen. sg.)= idle chatter
sammākammanto (nom. sg.)= right action
pāṇātipātā (gen. sg.) = taking life
adinnādānā (gen. sg.) = stealing
abrahmacariyā (gen sg.)
sammāājīvo =right livelihood
ariya-sāvako (nom. sg.) = a disciple of the noble ones
micchā-ājīvaṃ (acc. sg.) = dishonest livelihood
pahāya = having abondoned
sammā-ājīvena (inst. sg.) = with right livelidhood
jīvikaṃ (acc. sg.) kappeti = keeps his life going
sammāvāyāmo: = right effort
anuppannānaṃ = non arising
Pāpakānaṃ = evil
akusalānaṃ = unskillful
dhammānaṃ = qualities
anuppādāya (dat. sg.) = for the sake
chandaṃ (acc. sg.) =desire
janeti = generates
vāyamati = endeavours
viriyaṃ (acc. sg.)= effort, energy, persistence
ārabhati = activiates
cittaṃ = the mind
paggaṇhāti = he upholds
padahati = he activates
pahānāya (dat. sg.) = for the abondenment
ṭhitiyā (dat. sg.) = for the maintenance
asammosāya (dat.sg.) = for non-confusion
bhiyyobhāvāya (dat. sg.) = for increase
vepullāya (dat. sg.) = for plenitude
bhāvanāya (dat. sg.) = for development
pāripūriyā (dat. sg.) = for culmination
sammāsati: (nom. sg.) = right mindfulness
kāye (loc. sg.) = in the body
kāyānupassī = watching the body
viharati = he remains
ātāpī =ardent
sampajāno = vigilant
satimā = minful
vineyya loke abhijjhādomanassaṃ,
vedanāsu (loc. pl.) = in feeling
vedanānupassī = watching feelings
citte (loc. sg.) = in mind
dhammesu (loc. pl.) = in the mental qualities
vivicceva
kāmehi (gen. pl.) = from sensual pleasures
vivicca = secluded
akusalehi = unskillful
dhammehi =(gen. pl.) = of mental qualities
savitakkaṃ = acommpanied by thought
savicāraṃ = accompanied by examination
vivekajaṃ = born from solitude
pītisukhaṃ = rapture and happiness
paṭhamaṃ = first
jhānaṃ = jhâna
upasampajja
viharati = he remains.
Vitakkavicārānaṃ = of thought and examination
vūpasamā
ajjhattaṃ
sampasādanaṃ
cetaso
ekodibhāvaṃ
avitakkaṃ = withoug thought
avicāraṃ= without examination
samādhijaṃ = born from mental absorbtion
dutiyaṃ = second
Pītiyā (gen. sg.) = of rapture
virāgā (inst. sg.)
upekhako = equanimous
sato = mindful
sampajāno = alert
kāyena (inst. sg.) = with the body
paṭisaṃvedeti. = he sens
Yantaṃ = entering
ariyā (nom. pl.) = the Nobles ones
ācikkhanti =declare
sukhavihārati = he remains in happiness
tatiyaṃ = third
pahānā (inst. sg.) = with the abondonning
pubbeva = as with earlier
somanassa-domanassānaṃ (gen. Pll) = of elation and distress
atthagamā (inst. sg.) = disappearance
adukkhaṃ asukhaṃ = neither pain nor pleasure
upekhā-sati-pārisuddhiṃ (acc. sg.)= purity of equanimity and mindfulness
catutthaṃ = fourth