Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus thus: "Bhikkhus!" "Venerable sir! " those bhikkhus replied.
The Blessed One said this: "Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along! For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up."
"Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along. For a wise person who has arrived at true knowledge, right view springs up. For one of right view, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. F one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up."
(Following ignorance comes the wrong eightfold path. But the right eightfold path follows true knowledge.)
SN 45.2 Upaḍḍha Sutta: Half the Holy Life
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Nagaraka. Then the Venerable Ananda approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him: "Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship."
"Not so, Ananda! Not so, Ananda! This is the entire holy life, Ananda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path."
"And how, Ananda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ananda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release? He develops right intention ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ananda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path. "
"By the following method too, Ananda, it may be understoood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ananda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ananda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship."
(When Ānanda says that good friendship is half the spiritual path, the Buddha rebukes him, saying that it is in fact the whole of the spiritual path. Based on good friendship, the eightfold path is fulfilled.)
SN 45.3 Sāriputta Sutta: Sariputta
At Savatthi. Then the Venerable Sariputta approached the Blessed One ... and said to him: "Venerable sir, this is the entire holy life, that is, good friendship, good companionship, good comradeship. us "
"Good, good, Sariputta! This is the entire holy life, Sariputta, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path. "
"And how, Sariputta, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path?" (The rest as in the preceding sutta.)
(When Sāriputta says that good friendship is the whole of the spiritual path, the Buddha praises him. Based on good friendship, the eightfold path is fulfilled.)
SN 45.4 Jāṇussoṇibrāhmaṇa Sutta: The Brahmin
At Savatthi. Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, entered Savatthi for alms. The Venerable Ananda saw the brahmin Janussoni departing from Savatthi in an all-white chariot drawn by mares. The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: "Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!"
Then, when the Venerable Ananda had walked for alms in Savatthi and returned from his alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Here, venerable sir, in the morning I dressed and, taking bowl and robe, entered Savatthi for alms. I saw the brahmin Janussoni departing from Savatthi in an all-white chariot drawn by mares . ... People, having seen this, said: 'Divine indeed, sir, is the Vehicle! It appears to be a divine vehicle indeed, sir!' Is it possible, venerable sir, to point out a divine vehicle in this Dhamma and Discipline?"
"It is possible, Ananda," the Blessed One said. "This is a designation for this Noble Eightfold Path: 'the divine vehicle' and 'the vehicle of Dhamma' and 'the unsurpassed victory in battle: "Right view, Ananda, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right intention ... Right concentration when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. "
"In this way, Ananda, it may be understood how this is a designation for this Noble Eightfold Path: 'the divine vehicle' and 'the vehicle of Dhamma' and 'the unsurpassed victory in battle.'"
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: "Its qualities of faith and wisdom Are always yoked evenly together. Shame is its pole, mind its yoke-tie, Mindfulness the watchful charioteer. "
"The chariot's ornament is virtue, Its axle jhana, energy its wheels; Equanimity keeps the burden balanced, Desirelessness serves as upholstery. "
"Good will, harmlessness, and seclusion: These are the chariot's weaponry, Forbearance its Armour and shield,As it rolls towards security from bondage. "
"This divine vehicle unsurpassed Originates from within oneself.! The wise depart from the world in it, Inevitably winning the victory."
(Ānanda sees the brahmin Jāṇussoṇi resplendent on his all-white chariot. He asks the Buddha whether there is a similarly divine vehicle in Buddhism. The Buddha responds by drawing a detailed set of analogies between the eightfold path and a chariot.)
SN 45.5 Kimatthiya Sutta: For What Purpose?
At Savatthi. Then a number of bhikkhus approached the Blessed One ... . Sitting to one side, those bhikkhus said to the Blessed One: "Here, venerable sir, wanderers of other sects ask us: 'For what purpose, friends, is the holy life lived under the ascetic Gotama?' When we are asked thus, venerable sir, we answer those wanderers thus: 'It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.' We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism."
"Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me. "If, bhikkhus, wanderers of other sects ask you: 'But, friends, is there a path, is there a way for the full understanding of this suffering?'-being asked thus, you should answer them thus: 'There is a path, friends, there is a way for the full understanding of this suffering. ' "And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for the full understanding of this suffering. "
"Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way." (When asked what is the purpose of the spiritual path, you should answer that it is the ending of suffering.)
SN 45.6 Paṭhamaaññatarabhikkhu Sutta: A Certain Bhikkhu (1)
At Savatthi. Then a certain bhikkhu approached the Blessed One .... Sitting to one side, that bhikkhu said to the Blessed One: "Venerable sir, it is said, 'the holy life, the holy life.' What, venerable sir, is the holy life? What is the final goal of the holy life?"
"This Noble Eightfold Path, bhikkhu, is the holy life; that is, right view ... right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion: this is the final goal of the holy life." (A monk asks what is the purpose of the spiritual path, and the Buddha answers that it is the ending of suffering.)
SN 45.7 Dutiyaaññatarabhikkhu Sutta: A Certain Bhikkhu (2)
"Venerable sir, it is said, 'the removal of lust, the removal of hatred, the removal of delusion.' Of what now, venerable sir is this the designation?"
"This, bhikkhu, is a designation for the element of Nibbana: the removal of lust, the removal of hatred, the removal of delusion. The destruction of the taints is spoken of in that way."
When this was said, that bhikkhu said to the Blessed One: "Venerable sir, it is said, 'the Deathless, the Deathless.' What now, venerable sir, is the Deathless? What is the path leading to the Deathless?" "The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the Deathless. This Noble Eightfold Path is the path leading to the Deathless; that is, right view ... right concentration."
(A monk asks about Nibbāna and the deathless.)
SN 45.8 Vibhaṅga Sutta: Analysis
At Savatthi. "Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak." "Yes, venerable sir," those bhikkhus replied. The Blessed One said this: "And what, bhikkhus, is the Noble Eightfold Path? Right view ... right concentration.And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, know ledge of the way leading to the cessation of suffering: this is called right view. "
"And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention. "
"And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech. "
"And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct this is called right action."
"And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood. "
"And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the non-arising of un-arisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states ... . He generates desire for the arising of un-arisen wholesome states .... He generates desire for the maintenance of arisen wholesome states, for their non-decay, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort. "
"And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, dearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness. "
"And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration."
(The Buddha presents the eightfold path together with a detailed analysis of each factor. It should be assumed that these explanations apply wherever the eightfold path is taught.)
SN 45.9 Sūka Sutta: The Spike
At Savatthi. "Bhikkhus, suppose a spike of rice or a spike of barley were wrongly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is impossible. For what reason? Because the spike is wrongly directed. So too, bhikkhus, that a bhikkhu with a wrongly directed view, with a wrongly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbana: this is impossible. For what reason? Because his view is wrongly directed. "
"Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbana: this is possible. For what reason? Because his view is rightly directed."
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. "
"It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbana."
(A monk with wrong view will develop the path in the wrong way, harming themselves as if grabbing a sharp spike the wrong way.)
SN 45.10 Nandiya Sutta: Nandiya
At Savatthi. Then the wanderer Nandiya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "How many things, Master Gotama, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal?"
"These eight things, Nandiya, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal. What eight? Right view . , . right concentration. These eight things, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal."
When this was said, the wanderer Nandiya said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! ... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
(The wanderer Nandiya asks how many things lead to extinguishment.)
SN 45.11 Paṭhamavihāra Sutta: Dwelling (1)
At Savatthi. "Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me alms food. " "Yes, venerable sir," those bhikkhus replied, and no one approached the Blessed One except the one who brought him alms food. Then, when that half-month had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus: "Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: 'There is feeling with wrong view as condition, also feeling with right view as condition . . .. There is feeling with wrong concentration as condition, also feeling with right concentration as condition. There is feeling with desire as condition, also feeling with thought as condition, also feeling with perception as condition."
"When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, there is also feeling with that as condition."'
(The Buddha goes on retreat for a fortnight. When he emerges, he describes his meditation on the conditionality of the eightfold path, which was similar to a practice he did shortly after awakening.)
SN 45.2 Dutiyavihāra Sutta: Dwelling (2)
At Savatthi. "Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me alms food." "Yes, venerable sir," those bhikkhus replied, and no one approached the Blessed One except the one who brought him alms food. Then, when those three months had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus: "Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: 'There is feeling with wrong view as condition, also feeling with the subsiding of wrong view as condition. There is feeling with right view as condition, also feeling with the subsiding of right view as condition ... . There is feeling with wrong concentration as condition, also feeling with the subsiding of wrong concentration as condition. There is feeling with right concentration as condition, also feeling with the subsiding of right concentration as condition. There is feeling with desire as condition, also feeling with the subsiding of desire as condition. There is feeling with thought as condition, also feeling with the subsiding of thought as condition. There is feeling with perception as condition, also feeling with the subsiding of perception as condition. "
"'When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-un-attained. When that stage has been reached, there is also feeling with that as condition.'"
(The Buddha goes on retreat for a fortnight. When he emerges, he describes his meditation on the conditionality of the eightfold path, which was similar to a practice he did shortly after awakening.)
SN 45.13 Sekkha Sutta: A Trainee
At Savatthi. Then a certain bhikkhu approached the Blessed One ... . Sitting to one side, that bhikkhu said to the Blessed One: "Venerable sir, it is said, 'a trainee, a trainee.' In what way is one a trainee?"
"Here, bhikkhu, one possesses a trainee's right view ... a trainee's right concentration. It is in this way that one is a trainee. "
(A monk asks how a person is a “trainee”.)
SN 45.14 Paṭhamauppāda Sutta: Arising (1)
At Savatthi. "Bhikkhus, these eight things, developed and cultivated, if un-arisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What eight? Right view ... right concentration. These eight things ...
(The eightfold path does not rise apart from a Realized One.)
SN 45.15 Dutiyauppāda Sutta: Arising (2)
At Savatthi. "Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view ... right concentration. These eight things ....
(The eightfold path does not rise apart from a Holy One’s training.)
SN 45.16 Paṭhamaparisuddha Sutta: Purified (1)
At Savatthi. "Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if un-arisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What eight? Right view ... right concentration. These eight things ....
(The eight pure factors of the path do not rise apart from a Realized One.)
SN 45.17 Dutiyaparisuddha Sutta: Purified (2)
At Savatthi. "Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if un-arisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view ... right concentration. These eight things ....
(The eight pure factors of the path do not rise apart from a Holy One’s training.)
SN 45.18 Paṭhamakukkuṭārāma Sutta: The Cock's Park (1)
Thus have I heard. On one occasion the Venerable Ananda and the Venerable Bhadda were dwelling at Pataliputta in the Cock's Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial _ talk, he sat down to one side and said to the Venerable Ananda: "Friend Ananda, it is said, 'the unholy life, the unholy life: What now, friend, is the unholy life?"
"Good, good, friend Bhadda! Your intelligence is excellent friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the unholy life, the unholy life." What now, friend, is the unholy life?'" "Yes, friend." "This eightfold wrong path, friend, is the unholy life; that is, wrong view ... wrong concentration."
(In a short discourse evidently set shortly after the Buddha’s passing, Venerable Bhadda asks Ānanda about the unholy life, or the unspiritual path. It is the wrong eightfold path.)
SN 45.19 Dutiyakukkuṭārāma Sutta: The Cock's Park (2)
At Pataliputta. "Friend Ananda, it is said, 'the holy life, the holy life.' What now, friend, is the holy life and what is the final goal of the holy life?" "Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the holy life, the holy life." What now, friend, is the holy life and what is the final goal of the holy life?'"
"Yes, friend." "This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life."
(In a short discourse evidently set shortly after the Buddha’s passing, Venerable Bhadda asks Ānanda about the holy life, or the spiritual path. It is the right eightfold path.)
SN 45.20 Tatiyakukkuṭārāma Sutta: The Cock's Park (3)
At Pataliputta. "Friend Ananda, it is said, 'the holy life, the holy life: What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?" "Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the holy life, the holy life." What now, friend, is the holy life, and who is life, and who is a follower of the holy life, and what is the final goal of the holy life. "
"Yes, friend." "This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. One who possesses this Noble Eightfold Path is called a liver of the holy life. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life."
(In a short discourse evidently set shortly after the Buddha’s passing, Venerable Bhadda asks Ānanda about the spiritual path, one who follows the spiritual path, and the goal of the spiritual path.) SN 45.21 Micchatta Sutta: Wrongness
At Savatthi. "Bhikkhus, I will teach you wrongness and rightness. Listen to that . ...And what, bhikkhus, is wrongness? It is: wrong view . . . wrong concentration. This is called wrongness. "
"And what, bhikkhus, is rightness? It is: right view ... right concentration. This is called rightness."
(The wrong eightfold path is a wrong state; the right eightfold path is a right state.)
SN 45.22 Akusaladhamma Sutta: Unwholesome States
At Savatthi. "Bhikkhus, I will teach you unwholesome states and wholesome states. Listen to that. ..And what, bhikkhus, are unwholesome states? They are: wrong view ... wrong concentration. These are called unwholesome states. "
"And what, bhikkhus, are wholesome states? They are: right view .. . right concentration. These are called wholesome states."
(The factors of the wrong eightfold path are unskillful qualities; those of the right eightfold path are skillful qualities.)
SN 45.23 Paṭhamapaṭipadā Sutta: The Way (1)
At Savatthi. "Bhikkhus, I will teach you the wrong way and the right way. Listen to that .... And what, bhikkhus, is the wrong way? It is: wrong view . . . wrong concentration. This is called the wrong way. "
"And what, bhikkhus, is the right way? It is: right view ... right concentration. This is called the right way."
(The wrong eightfold path is the wrong way; the right eightfold path is the right way.)
SN 45.24 Dutiyapaṭipadā Sutta: The Way (2)
At Savatthi. "Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practicing wrongly, because of under taking the wrong way of practice he does not attain the method the Dhamma that is wholesome. And what, bhikkhus, is the wrong way? It is: wrong view ... wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practicing wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. "
"Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practicing rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is right view ... right concentration. This is called the right way. Whether it is a layperson or one gone forth who is practicing rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome."
(Regardless of whether one is a lay person or a renunciate, the Buddha praises the right way, not the wrong way. The wrong eightfold path is the wrong way; the right eightfold path is the right way.)
SN 45.25 Paṭhamaasappurisa Sutta: The Inferior Person (1)
At Savatthi. "Bhikkhus, I will teach you the inferior person and the superior person. Listen to that.. ..And what, bhikkhus, is the inferior person? Here someone is of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the inferior person. "
"And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the superior person."
(A bad person practices wrong eightfold path; a good person practices the right eightfold path.)
SN 45.26 Dutiyaasappurisa Sutta: The Inferior Person (2)
At Savatthi. "Bhikkhus, I will teach you the inferior person and the one who is worse than the inferior person. I will teach you the superior person and the 'one who is better than the superior person. Listen to that.... . "
"And what, bhikkhus, is the inferior person? Here someone is of wrong view ... wrong concentration. This is called the inferior person. "
"And what, bhikkhus, is the one who is worse than the inferior person? Here someone is of wrong view . .. wrong concentration, wrong knowledge, wrong liberation. This is called the one who is worse than the inferior person."
"And what, bhikkhus, is the superior person? Here someone is of right view ... right concentration. This is called the superior person. a And what, bhikkhus, is the one who is better than the superior person? Here someone is of right view ... right concentration, right knowledge, right liberation. This is called the one who is better than the superior person."
(A bad person practices wrong eightfold path, and a worse person has wrong knowledge and wrong liberation, too; a good person is the opposite.)
SN 45.27 Kumbha Sutta: The Pot
At Savatthi. "Bhikkhus, just as a pot without a stand is easily knocked over, while one with a stand is difficult to knock over, so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over. "
"And what, bhikkhus, is the stand of the mind? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the stand of the mind. "
"Bhikkhus, just as a pot ... so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over."
(Someone without the eightfold path is easily knocked over, like a pot without a stand.)
SN 45.28 Samādhi Sutta: Concentration
At Savatthi. "Bhikkhus, I will teach you noble right concentration with its supports and its accessories. Listen to that.. .. "
"And what, bhikkhus, is noble right concentration with its supports and its accessories? There are: right view ... right mindfulness. The one-pointedness of mind equipped with these seven factors is called noble right concentration 'with its supports,' and also 'with its accessories.'"
(The eightfold path is the necessary prerequisite for right immersion (samādhi).)
SN 45.29 Vedanā Sutta: Feeling
At Savatthi. "Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings. "The Noble Eightfold Path, bhikkhus, is to be developed for the full understanding of these three feelings. What is the Noble Eightfold Path? It is right view ... right concentration. The Noble Eightfold Path is to be developed for the full understanding of these three feelings."
(The eightfold path is developed to understand the three feelings.)
SN 45.30 Uttiya Sutta: Uttiya
At Savatthi. Then the Venerable Uttiya approached the Blessed One ... and said to him: "Here, venerable sir, when I was alone in seclusion a reflection arose in my mind thus: 'Five cords of sensual pleasure have been spoken of by the Blessed One. But what now are those five cords of sensual pleasure?'"
"Good, good, Uttiya! These five cords of sensual pleasure have been spoken of by me. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ....Odors cognizable by the nose ... Tastes cognizable by the tongue...Tactile objects cognizable by the body that are desirable, lowly, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure spoken of by me. "
"The Noble Eightfold Path, Uttiya, is to be developed for the abandoning of these five cords of sensual pleasure. And what is the Noble Eightfold Path? It is right view ... right concentration. This Noble Eightfold Path is to be developed for the abandoning of these five cords of'sensual pleasure."
(The Buddha taught the eightfold path in order to give up the five kinds of sensual stimulation.)
SN 45.31 Paṭhamapaṭipatti Sutta: Practice (1)
At Savatthi. "Bhikkhus, I will teach you wrong practice and right practice. Listen to that .... And what, bhikkhus, is wrong practice? It is wrong view... wrong concentration. This is called wrong practice. "
"And what, bhikkhus, is right practice? It is: right view . .. right concentration. This is called right practice."
(The wrong eightfold path is wrong practice; the right eightfold path is right practice.)
SN 45.32 Dutiyapaṭipatti Sutta: Practice (2)
At Savatthi. "Bhikkhus, I will teach you the one practicing wrongly and the one practicing rightly. Listen to that.. .."
"And what, bhikkhus, is the one practicing wrongly? Here someone is of wrong view ... wrong concentration. This is called the one practicing wrongly. "
"And what, bhikkhus, is the one practicing rightly? Here someone is of right view ... right concentration. This is called the one practicing rightly."
(Practicing the wrong eightfold path is wrong; practicing the right awakening path is right.)
SN 45.33 Viraddha Sutta: Neglected
At Savatthi. "Bhikkhus, those who have neglected the Noble Eightfold Path have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken the Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering."
"And what, bhikkhus, is the Noble Eightfold Path? It is right view ... right concentration. Those who have neglected this Noble Eightfold Path ... Those who have undertaken this Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering."
(Neglecting the eightfold path you neglect the path to the end of suffering.)
SN 45.34 Pāraṅgama Sutta: Going Beyond
At Savatthi. "Bhikkhus, these eight things, when developed and cultivated, lead to going beyond from the near shore to the far shore. What eight? Right view ... right concentration. These eight things, when developed and cultivated, lead to going beyond from the near shore to the far shore."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
"Few are those among humankind Who go beyond to the far shore. The rest of the people merely run up and down along the bank."
"When the Dhamma is rightly expounded Those who practice in accord with the Dhamma Are the people who will go beyond The realm of Death so hard to cross. "
"Having left behind the dark qualities, The wise man should develop the bright ones. Having come from home into homelessness, Where it is hard to take delight"
"There in seclusion he should seek delight, Having left behind sensual pleasures. Owning nothing, the wise man Should cleanse himself of mental defilements."
"Those whose minds are well developed In the factors of enlightenment, Who through non-clinging find delight In the relinquishment of grasping: Those luminous ones with taints destroyed Are fully quenched in the world."
(The eightfold path leads from the near to the far shore. With a long set of verses.)
SN 45.35 Paṭhamasāmañña Sutta: Asceticism (1)
At Savatthi. "Bhikkhus, I will teach you asceticism and the fruits of asceticism. Listen to that.. .. "
"And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called asceticism. "
"And what, bhikkhus, are the fruits of asceticism? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. These are called the fruits of asceticism."
(The eightfold path is the ascetic life. Its fruits are stream-entry, once-return, non-return, and perfection.)
SN 45.36 Dutiyasāmañña Sutta: Asceticism (2)
At Savatthi. "Bhikkhus, I will teach you asceticism and the goal of asceticism. Listen to that .... "
"And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called asceticism. "
"And what, bhikkhus, is the goal of asceticism? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of asceticism."
(The eightfold path is the ascetic life. Its fruits are the end of greed, hate, and delusion.)
SN 45.37 Paṭhamabrahmañña Sutta: Brahminhood (1)
At Savatthi. "Bhikkhus, I will teach you brahminhood and the fruits of brahminhood. Listen to that .... "
"And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called brahminhood. "
"And what, bhikkhus, are the fruits of brahminhood? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. These are called the fruits of brahminhood. "
(The eightfold path is brahminhood. Its fruits are stream-entry, once-return, non-return, and perfection.)
SN 45.38 Dutiyabrahmañña Sutta: Brahminhood (2)
At Savatthi. "Bhikkhus, I will teach you brahminhood and the goal of brahminhood. Listen to that. ..."
"And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called brahminhood. "
"And what, bhikkhus, is the goal of brahminhood? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of brahminhood."
(The eightfold path is brahminhood. Its fruits are the end of greed, hate, and delusion.)
SN 45.39 Paṭhamabrahmacariya Sutta: The Holy Life (1)
At Savatthi. "Bhikkhus, I will teach you the holy life and the fruits of the holy life. Listen to that .... "
"And what, bhikkhus, is the holy life? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the holy life. "
"And what, bhikkhus, are the fruits of the holy life? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. These are called the fruits of the holy life."
(The eightfold path is the spiritual path. Its fruits are stream-entry, once-return, non-return, and perfection.)
SN 45.40 Dutiyabrahmacariya Sutta: The Holy Life (2)
At Savatthi. "Bhikkhus, I will teach you the holy life and the goal of the holy life. Listen to that ... . "
"And what, bhikkhus, is the holy life? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the holy life. "
"And what, bhikkhus, is the goal of the holy life? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called the goal of the holy life."
(The eightfold path is the spiritual path. Its fruits are the end of greed, hate, and delusion.)
SN 45.41 Rāgavirāga Sutta: The Fading Away of Lust
At Savatthi. "Bhikkhus, if wanderers of other sects ask you: 'For what purpose, friends, is the holy life lived under the ascetic Gotama?'-being asked thus, you should answer them thus: 'It is, friends, for the fading away of lust that the holy life is lived under the Blessed One.' "
"Then, bhikkhus, if the wanderers of other sects ask you: 'But, friends, is there a path, is there a way for the fading away of lust?' -being asked thus, you should answer them thus: 'There is a path, friends, there is a way for the fading away of lust.' "
"And what, bhikkhus, is that path, what is that way for the fading away of lust? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for the fading away of lust. "
"Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way."
(If others ask why you follow the spiritual path, say it’s for the fading away of lust.)
SN 45.42-48 Saṃyojanappahānādisuttachakka: The Abandoning of the Fetters, Etc.
"Bhikkhus, if wanderers of other sects ask you: 'For what purpose, friends, is the holy life lived under the ascetic Gotama?' being asked thus, you should answer them thus: 'It is, friends, for the abandoning of the fetters ... for the uprooting of the underlying tendencies ... for the full understanding of the course .... for the destruction of the taints ... for the realization of the fruit of true knowledge and liberation ... for the sake of knowledge and vision . . for the sake of final Nibbana without clinging that the holy life is lived under the Blessed One: "Then, bhikkhus, if the wanderers of other sects ask you: 'But, friends, is there a path, is there a way for attaining final Nibbana without clinging?'-being asked thus, you should answer them thus: 'There is a path, friends, there is a way for attaining final Nibbana without clinging.' "
"And what, bhikkhus, is that path, what is that way for attaining final Nibbana without clinging? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for attaining final Nibbana without clinging. "
"Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way."
(If others ask why you follow the spiritual path, say it’s for giving up fetters, etc.) SN 45.49 Kalyāṇamitta Sutta: Good Friend
At Savatthi. "Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path. "
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release .... He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
(As the dawn precedes the sun, good friendship precedes the eightfold path.)
SN 45.50-55 Sīlasampadādisuttapañcaka: Accomplishment in Virtue, Etc.
"Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue ... accomplishment in desire ... accomplishment in self ... accomplishment . view ... accomplishment in diligence .... accomplishment in careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate this Noble Eightfold Path. "
"And how does a bhikkhu who is accomplished in careful attention develop and cultivate the Noble Eightfold Path? Here bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release ... . He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."
(As the dawn precedes the sun, ethics, enthusiasm, confidence, right view, and diligence precede the eightfold path.)
SN 45.56 Dutiyakalyāṇamitta Sutta: Good Friend
"Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path. "
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion .... He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
SN 45.57-62 Dutiyasīlasampadādisuttapañcaka: Accomplishment in Virtue, Etc.
"Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue ......accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in diligence ... accomplishment in careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate this Noble Eightfold Path. "
"And how does a bhikkhu who is accomplished in careful attention develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion .... He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."
SN 45.63 Kalyāṇamitta Sutta: Good Friend
At Savatthi. "Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path. "
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release ... . He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
SN 45.64 -69 Sīlasampadādisuttapañcaka: Accomplishment in Virtue, Etc.
"Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Accomplishment in virtue Accomplishment in desire ... Accomplishment in self .. . Accomplishment in view ... Accomplishment in diligence .. . Accomplishment in careful attention . . . (complete as in §63) ....He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."
SN 45.70 Dutiyakalyāṇamitta Sutta: Good Friend
At Savatthi. "Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path. "
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion ... . He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
SN 45.71-76 Dutiyasīlasampadādisuttapañcaka: Accomplishment in Virtue, Etc.
"Bhikkhus, one thing is very helpful for the arising of the Noble Eightfold Path. What one thing? Accomplishment in virtue .. . Accomplishment in desire ... Accomplishment in self .. . Accomplishment in view ... Accomplishment in diligence .. . Accomplishment in careful attention ... (complete as in §70) . . . He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."
SN 45.77 Kalyāṇamitta Sutta: Good Friend
"Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfillment by development so effectively as by this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path. "
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release ... . He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
SN 45.78 -83 Sīlasampadādisuttapañcaka: Accomplishment in Virtue, Etc.
"Bhikkhus, I do not see even one other thing by means of which the un-arisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfillment by development so effectively as by this: accomplishment in virtue ... accomplishment in desire .... accomplishment in self ... accomplishment in view ... accomplishment in diligence ... accomplishment in careful attention ... (complete as in §77) . .. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."
SN 45. 84 Dutiyakalyāṇamitta Sutta: Good Friend
"Bhikkhus, I do not see even one other thing by means of which the un-arisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfillment by development so effectively as by this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path. "
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion . ... He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
SN 45.85 -90 Dutiyasīlasampadādisuttapañcaka: Accomplishment in Virtue, Etc.
"Bhikkhus, I do not see even one other thing by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfillment by development so effectively as by this: accomplishment in virtue ... accomplishment in desire .,. accomplishment in self ... accomplishment in view ... accomplishment in diligence ... accomplishment in careful attention '" (complete as in §84) .... He develops right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."
SN 45.91 Paṭhamapācīnaninna Sutta: Slanting to the East (1)
At Savatthi. "Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana, "
"And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release .. ,. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana."
SN 45.92 -96 Dutiyādipācīnaninnasuttacatukka: Slanting to the East (2-6)
"Bhikkhus, just as the river Yamuna ..... the river Aciravati ... the river Sarabhu ... the river Mahi ... whatever great rivers there are-that is, the Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi-all slant, slope, and incline towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana." (Complete as in §91.)
SN 45.97-102 Dutiyādisamuddaninnasuttapañcaka: The Ocean
"Bhikkhus, just as the river Ganges...... whatever great rivers there are ... all slant, slope, and incline towards the ocean, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana." (Complete as in §§91-96.)
SN 45.103-108 Dutiyādipācīnaninnasuttapañcaka: Slanting to the East
SN 45.109-114 Dutiyādisamuddaninna Sutta: The Ocean
(In this version §§103-1O8 are identical with §§91-96, and §§109-1 14 with §§97-102, except for the following change:) "Here, bhikkhus, a bhikkhu develops and cultivates right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion."
SN 45.115-120 Dutiyādipācīnaninna Sutta: Slanting to the East
SN 45.121-126 Dutiyādisamuddaninna Sutta: The Ocean
(In this version §§115-120 are identical with §§91-96, and §§121-126 with §§97-102, except for the following change:) "Here, bhikkhus, a bhikkhu develops and cultivates right view ... right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal."
SN 45.127 -132 Dutiyādipācīnaninna Sutta: Slanting to the East
SN 45.133-138 Dutiyādisamuddaninna Sutta: The Ocean
(In this version §§127-132 are identical with §§91-96, and §§133-138 with §§97-102, except for the following change:) "Here, bhikkhus, a bhikkhu develops and cultivates right view ... right concentration, which slants, slopes, and inclines towards Nibbana."
SN 45.139 Tathāgata Sutta: The Tathagata
(i) BASED UPON SECLUSION VERSION
At Savatthi. "Bhikkhus, whatever beings there are-whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, non-percipient, or neither percipient nor non-percipient-the Tathagata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path. "
"And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF LUST VERSION
.. . "Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion ... . "
(iii) THE DEATHLESS AS ITS GROUND VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal. . .. "
(iv) SLANTS TOWARDS NIBBANA VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right concentration, which slants, slopes, and inclines towards Nibbana .... " (Each of the following suttas, §§140-148, is to be elaborated in accordance with the fourfold method of §139.)
SN 45.140 Pada Sutta: The Footprint
"Bhikkhus, just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant's footprint is declared to be the chief among them, that is, with respect to size, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path ... . "
SN 45.141 The Roof Peak
"Bhikkhus, just as all the rafters of a peaked house lean towards the roof peak, slope towards the roof peak, converge upon the roof peak, and the roof peak is declared to be their chief, so too . .. "
SN 45.142 Roots
"Bhikkhus, just as, of all fragrant roots, black orris is declared to be their chief , so too..."
SN 45.143 Heartwood
"Bhikkhus, just as, of all fragrant heartwoods, red sandalwood is declared to be their chief, so too ... "
SN 45.144 Jasmine
"Bhikkhus, just as, of all fragrant flowers, the jasmine is declared to be their chief, so too ... "
SN 45.145 Monarch
"Bhikkhus, just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be their chief, so too ... "
SN 45.146 The Moon
"Bhikkhus, just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too ... "
SN 45.147 The Sun
"Bhikkhus, just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too ... "
SN 45.148 The Cloth
"Bhikkhus, just as, of all woven cloths, Kasian cloth is declared to be their chief, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path."
"And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view . . . right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path."
SN 45.149 Bala Sutta: Strenuous
At Savatthi. "Bhikkhus, just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path. "
"And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path."
SN 45.150 Bīja Sutta: Seeds
"Bhikkhus, just as whatever kinds of seed and plant life attain to growth, increase, and expansion, all do so based upon the earth, established upon the earth, so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he attains to growth, increase, and expansion in [wholesome] states. "
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby attains to growth, increase, and expansion in [wholesome] states."
SN 45.151 Nāga Sutta: Nagas
"Bhikkhus, based upon the Himalayas, the king of mountains the nagas nurture their bodies and acquire strength. When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in [wholesome] states. "And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby achieves greatness and expansiveness in [wholesome] states."
SN 45.152 Rukkha Sutta: The Tree
"Bhikkhus, suppose a tree were slanting, sloping, and inclining towards the east. If it were cut at its foot, in what direction would it fall?"
"In whatever direction it was slanting, sloping, and inclining, venerable sir."
"So too, bhikkhus, a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana. "
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view . .. right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana."
SN 45.153 Kumbha Sutta: The Pot
"Bhikkhus, just as a pot that has been turned upside down gives up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil unwholesome states and does not take them back. "
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he gives up evil unwholesome states and does not take them back."
SN 45.154 Sūka Sutta: The Spike
"Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbana: this is possible. For what reason? Because his view is rightly directed. "
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. "It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, a.rouses true knowledge, and realizes Nibbana."
SN 45.155 Ākāsa Sutta: The Sky
"Bhikkhus, just as various winds blow in the sky-easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness go to fulfillment by development; the four right strivings go to fulfillment by development; the four bases for spiritual power go to fulfillment by development; the five spiritual faculties go to fulfilment by development; the five powers go to fulfilment by development; the seven factors of enlightenment go to fulfilment by development. "
"And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness ... the seven factors of enlightenment go to fulfillment by development."
SN 45.156 Paṭhamamegha Sutta: The Rain Cloud (1)
"Bhikkhus, just as, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states arise, he disperses them and quells them on the spot. "
"And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states arise, he disperses them and quells them on the spot."
SN 45.157 Dutiyamegha Sutta: The Rain Cloud (2)
"Bhikkhus, just as, when a great rain cloud has arisen, a strong wind intercedes to disperse and quell it; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states have arisen, he intercedes to disperse and quell them. "
"And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states have arisen, he intercedes to disperse and quell them."
SN 45.158 Nāvā Sutta: The Ship
"Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away. And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away."
SN 45.159 Āgantuka Sutta: The Guest House
"Bhikkhus, suppose there is a guest house. People come from the east, west, north, and south and lodge there; khattiyas, brahmins, vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge. "
"And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging ... the consciousness aggregate subject to clinging. These are the things to be fully understood by direct knowledge. "
"And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge. "
"And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge. "
"And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge. "
"And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge . , . he develops by direct knowledge those things that are to be developed by direct knowledge? Here bhikkhus, a bhikkhu develops right view ... right concentration which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by direct knowledge those things that are to be fully understood by direct knowledge ... he develops by direct knowledge those things that are to be developed by direct knowledge."
SN 45.160 Nadī Sutta: The River
"Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and a basket, thinking: 'We will make this river Ganges slant, slope, and incline towards the west. What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?"
"No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation."
"So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: 'Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds. ' Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will return to the lower life. "
"And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view . .. right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path."
SN 45.161 Esanā Sutta: Searches
At Savatthi.
(i. Direct knowledge)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for direct knowledge of these three searches. "
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three searches."
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion." ...
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal." .
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which slants, slopes, and inclines towards Nibbana. This Noble Eightfold Path is to be developed for direct knowledge of these three searches."
(Each of the following sub-sections (ii-iv) is to be elaborated in accordance with the method employed in the sub-section on direct knowledge. )
(ii. Full understanding)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for full understanding of these three searches." '
(iii. Utter destruction)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the utter destruction of these three searches."
(iv. Abandoning)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the abandoning of these three searches." Each of the following suttas is to be elaborated in accordance with the fourfold method employed in §161.
SN 45.162 Vidhā Sutta: Discriminations
"Bhikkhus, there are these three discriminations. What three? The discrimination 'I am superior,' the discrimination 'I am equal,' the discrimination 'I am inferior.' These are the three discriminations. The Noble Eightfold Path is to be developed for direct knowledge of these three discriminations, for the full understanding of them, for their utter destruction, for their abandoning. "
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for the direct knowledge of these three discriminations ... for their abandoning."
SN 45.163 Āsava Sutta: Taints
"Bhikkhus, there are these three taints. What three? The taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints. The Noble Eightfold Path is to be developed for direct knowledge of these three taints, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.164 Bhava Sutta: Existence
"Bhikkhus, there are these three kinds of existence. What three? Sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of existence, for the full understanding of them, for their utter destruction, for their abandoning. "
SN 45.165 Dukkhatā Sutta: Suffering
"Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change. These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.166 Khila Sutta: Barrenness
"Bhikkhus, there are these three kinds of barrenness. What three? The barrenness of lust, the barrenness of hatred, the barrenness of delusion. These are the three kinds of barrenness. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of barrenness, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.167 Mala Sutta: Stains
"Bhikkhus, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of delusion. These are the three stains. The Noble Eightfold Path is to be developed for direct knowledge of these three stains, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.168 Nīgha Sutta: Troubles
"Bhikkhus, there are these three kinds of trouble. What three? The trouble of lust, the trouble of hatred, the trouble of delusion. These are the three kinds of trouble. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of trouble, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.169 Vedanā Sutta: Feelings
"Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings. The Noble Eightfold Path is to be developed for direct knowledge of these three feelings, for the full understanding of them, for their utter destruction, for their abandoning. "
SN 45.170 Taṇhā Sutta: Cravings
"Bhikkhus, there are these three kinds of craving. What three? Craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning. "
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning."
Thirst
"Bhikkhus, there are these three kinds of thirst. What three? Thirst for sensual pleasures, thirst for existence, thirst for extermination. These are the three kinds of thirst. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning. "
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.171 Ogha Sutta: Floods
"Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods. This Noble Eightfold Path is to be developed for direct knowledge of these four floods, for the full understanding of them, for their utter destruction, for their abandoning. "
SN 45.172 Yoga Sutta: Bonds
"Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, the bond of ignorance. These are the four bonds. This Noble Eightfold Path is to be developed for direct knowledge of these four bonds, for the full understanding of them, for their utter destruction, for their abandoning. "
SN 45.173 Upādāna Sutta: Clinging
"Bhikkhus, there are these four kinds of clinging? What four? Clinging to sensual pleasure, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging. This Noble Eightfold Path is to be developed for direct knowledge of these four kinds of clinging, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.174 Gantha Sutta: Knots
"Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily knot of ill Will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth. These are the four knots. This Noble Eightfold Path is to be developed for direct knowledge of these four knots, for the full understanding of them, for their utter destruction, for their abandoning." SN 45.175 Anusaya Sutta: Underlying Tendencies
"Bhikkhus, there are these seven underlying tendencies. What seven? The underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance. These are the seven underlying tendencies. This Noble Eightfold Path is to be developed for direct knowledge of these seven underlying tendencies, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.176 Kāmaguṇa Sutta: Cords of Sensual Pleasure
" Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear .... Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for direct knowledge of these five cords of sensual pleasure, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.177 Nīvaraṇa Sutta: Hindrances
"Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.178 Upādānakkhandha Sutta: Aggregates Subject to Clinging
"Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. These are the five aggregates subject to clinging. This Noble Eightfold Path is to be developed for direct knowledge of these five aggregates subject to clinging, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.179 Orambhāgiya Sutta: Lower Fetters
"Bhikkhus, there are these five lower fetters. What five? Identity view, doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for direct knowledge of these five lower fetters, for the full understanding of them, for their utter destruction, for their abandoning."
SN 45.180 Uddhambhāgiya Sutta: Higher Fetters
"Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning. "
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning. "
"Bhikkhus, there are these five higher fetters. What five? . ... The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning. "
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion ... which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal ... which slants, slopes, and inclines towards Nibbana. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The connected discourses of the Buddha (Bhikkhu Bodhi)