(d) Vibhaṅga Vagga

Bhaddekaratta Sutta
This sutta, which means "a discourse on a night of good meditation" gives a detailed description of Vipassana meditation. The Buddha urged the bhikkhus not to dwell in the past which was gone, nor to seek the future which was unattained yet, but to perceive the Dhamma in the phenomena presently occurring and at the same time not to become involved in and attached to them.

Ānanda-bhaddekaratta Sutta
This is a discourse in which the Venerable Ānanda repeated to the bhikkhus the Bhaddekaratta Sutta, for which performance he was highly commended by the Buddha.

Mahākaccāna-bhaddekaratta Sutta
This is a detailed exposition by the Venerable Mahākaccāna on Vipassana meditation of the five khandhas as explained by the Buddha in the Bhaddekaratta Sutta. The Venerable Mahākaccāna was commended by the Buddha for his exposition.

Lomasakaṅgiya-bhaddekaratta Sutta
This is a detailed exposition by the Venerable Lomasakaṅgiya on Vipassana meditation of the five khandhas as explained in the Bhaddekaratta Sutta.

Cūḷakamma-vibhaṅga Sutta
Young Subha, son of the brahmin Todeyya, was curious to know why some were born in high class families, some in low class families; why some were born rich, others poor; why some were beautiful, others ugly; why some were of good health with a long span of life, others of poor health with a short span of life, etc. He approached the Buddha and asked fourteen questions in all to satisfy his curiosity. The Buddha gave a long discourse on kamma and its resultant effects. Deeds, words and thoughts have endless consequences of joy and sorrow to be experienced in this very life and hereafter. Men depend on their own deeds and nothing else for their condition and status in life.

Mahākamma-vibhaṅga Sutta
This is another discourse on kamma and its resultant effects which are most difficult to foresee. How the workings of kamma are most strange and surprising is explained with reference to four types of individuals.

Saḷāyatana-vibhaṅga Sutta
This discourse is a detailed analytical exposition by the Buddha on the six internal sense bases, the six external sense bases, the six types of consciousness arising from the six types of contact, etc.

Uddesa-vibhaṅga Sutta
In this discourse the Buddha taught briefly how restraint of the mind with regard to external sense bases and non-attachment to internal sense bases led to the cessation of suffering. The Venerable Kaccāna gave an exposition on this subject which earned him praise from the Buddha.

Araṇa-vibhaṅga Sutta
This discourse is an exhortation on the practice of the middle path, avoiding the two extremes of indulgence in sensual pleasures and practice of self-mortification, and on modes of conduct; not indulging in backbiting; not keeping to colloquial vocabulary only and not spurning the conventional usage of the language, but speaking gently, slowly.

Dhātu-vibhaṅga Sutta
This is an important discourse taught to Pukkusāti, a recluse who had left the home life inspired by the fame of Gotama Buddha whom he had not yet met and whom he was on his way to see. The Buddha went purposely to meet this recluse in a potter’s hut to teach this discourse: a man is made up of six elements, namely, solidity, fluidity, heat, motion, space and consciousness. On analysis, none of these elements is found to be "mine" or "me" or "my self". All of them are subject to the law of impermanence. So also are the three types of sensations. When a bhikkhu perceives the real nature of the physical and mental phenomena, he becomes endowed with absolute wisdom, knowledge of the noble truth.

Sacca-vibhaṅga Sutta
In this discourse the Buddha taught the bhikkhus the Four Noble Truths as he had done at the time of giving the "Discourse on the Turning of the Wheel of Dhamma" at Isipatana in Vārānasī. He then urged the bhikkhus to seek guidance from the two theras, the Venerable Sāriputta and the Venerable Mahā Moggallāna, likening the Venerable Sāriputta to a mother and the Venerable Mahā Moggallāna to a foster-mother. The Venerable Sāriputta could analyse and explain the Four Noble Truths in detail and lead them to the stage of the first path and fruition. The Venerable Mahā Moggallāna could then lead them on till the highest path and fruition, arahatship, was achieved.

Dakkhiṇā-vibhaṅga Sutta
This discourse was given to the Buddha’s foster-mother Mahāpajāpatī on the occasion of her offering to the Buddha a set of robes made by her own hand. The Buddha urged his foster-mother to make the offering to the Sangha, the community of bhikkhus. He enumerated fourteen kinds of donations to individuals and seven kinds of donations to the Sangha, explaining the superior benefit accruing from offerings made to the Sangha.