Introduction 3.1.4: Vibhaṅgasuttaṃ - Exposition of What Is the Eightfold Noble Path
Namo tassa bhagavato arahato sammāsambuddhassa
Introduction to 3.1.4 Vibhaṅgasuttaṃ, Part One – An Exposition of the Noble Eightfold Path
Vibhaṅgasutta literally refers to a text about distinction and classification of a certain theme. Vibhaṅga is a detailed explanation and determination of the respective subjects.
This present Vibhaṅgasutta quoted from the Maggasaṃyuttaṃ of the Saṃyuttanikāyo describes the Noble Eightfold Path in more detail than it has occurred until now. The sutta here is split into its respective different parts and placed accordingly to the eight components of the Noble Eightfold Path as described in the upcoming chapters. This present short text is simply the introduction to the complete sutta.1
Vibhaṅga is also the title of the second book of the Abhidhamma Piṭaka, known as the ‘Book of Analysis’ which deals in detail with the meaning and classification of important terms of Dhamma, such as khanda, āyatana, dhātu, āhāra, indriya, etc. A few thoughts on the Abhidhamma Piṭaka will be introduced in a later chapter.2
For one who embraces the Noble Eightfold Path, the Dhamma unleashes various welfares that one will derive from a wholesome base in one’s ‘way of life’. This is not only possible for one who has gone forth but likewise for one and all, including every householder.
So dhammaṃyeva adhipatiṃ3 karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.4
One who perceives Dhamma as his guide abandons the unwholesome, develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity.
At one time a Brahmin by the name of Subha approached the Buddha to find out if leaving the householder’s life is a requirement to achieve these beneficial goals. The Buddha clarified by emphasizing that someone who follows an incorrect practice will not accomplish the ‘true way’. And this holds true for a householder as well as for someone who has left the householders life.5
And then, referring to the opposite, he concludes as such.
Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu6 ārādhako7 hoti ñāyaṃ dhammaṃ kusala’nti.8
But I praise the correct path, whether for a householder or for someone having left the householder’s life. Because a householder as well as someone gone forth by embracing the correct way of practise by reason and as consequence of this having the correct practise is accomplishing the right path, and this is the wholesome Dhamma.