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Noble Eightfold Path

The Noble Eightfold Path is, in the teachings of the Buddha, declared to be the way that leads to the cessation of suffering (dukkha) and the achievement of self-awakening.^[1] The Noble Eightfold Path is used as an instrument of discovery to gradually generate insights unveiling the ultimate truth of things. It is a technique used to eradicate greed, hatred and delusion. The last of the Four Noble Truths is the Noble Eightfold Path, while the first factor of the Noble Eightfold Path is the understanding of the Four Noble Truths. In all of the elements of the Noble Eightfold Path, the word "Right" is a translation of the word samyañc (Sanskrit) or sammā (Pāli), which denotes completion, togetherness, and coherence, and which can also carry the sense of "perfect" or "ideal".^[2] In Buddhist symbolism, the Noble Eightfold Path is often represented by means of the Dharma wheel, whose eight spokes represent the eight elements of the path.

Origin

According to the Pali Canon discourses, the Noble Eightfold Path was re-discovered by Gautama Buddha during his quest for enlightenment. It is believed to be an ancient path which has been followed and practiced by all the previous Buddhas. The Noble Eightfold Path is a practice that will lead its practitioner toward self-awakening and liberation. It was revealed by the Buddha to his disciples, so that they could follow the very same path.

"In the same way I saw an ancient path, an ancient road, traveled by the Rightly Self-awakened Ones of former times. And what is that ancient path, that ancient road, traveled by the Rightly Self-awakened Ones of former times? Just this noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration...I followed that path. Following it, I came to direct knowledge of aging & death, direct knowledge of the origination of aging & death, direct knowledge of the cessation of aging & death, direct knowledge of the path leading to the cessation of aging & death...Knowing that directly, I have revealed it to monks, nuns, male lay followers & female lay followers..."^[3]

The practice of the Noble Eightfold Path varies between different Buddhist schools. Today the path has either been abandoned, modified, is practiced only in part, or is practiced as a whole.

The threefold division of the path

The Noble Eightfold Path is sometimes divided into three basic divisions.^[4]The three basic divisions are as follows:

The practice

According to the Buddhist monk and scholar Walpola Rahula, the divisions of the Noble Eightfold Path "are to be developed more or less simultaneously, as far as possible according to the capacity of each individual. They are all linked together and each helps the cultivation of the others."^[5] Bhikkhu Bodhi explained "with a certain degree of progress all eight factors can be present simultaneously, each supporting the others. However, until that point is reached, some sequence in the unfolding of the path is inevitable".^[6]

According to the Pali Canon discourses, right view, right resolve, right speech, right action, right livelihood, right effort, and right mindfulness are used as the support and requisite conditions for the practice of right concentration. Understanding of the right view is the preliminary role, and is also the forerunner of the entire Noble Eightfold Path.^[7] The practitioner should first try to understand the concepts of right view. Once right view has been understood, it will inspire and encourage the arising of right intention within the practitioner. Right intention will lead to the arising of right speech. Right speech will lead to the arising of right action. Right action will lead to the arising of right livelihood. Right livelihood will lead to the arising of right effort. Right effort will lead to the arising of right mindfulness.^[8] The practitioner must make the right effort to abandon the wrong view and to enter into the right view. Right mindfulness is used in order to constantly remain in the right view.^[9] This will help the practitioner restrain their greed, hatred and delusion.

Once these support and requisite conditions have been established, the practitioner can then practice right concentration with ease. During the practice of right concentration, the practitioner will need to use right effort and right mindfulness to aid their concentration practice. In the state of concentration, the practitioner will need to investigate and verify their understanding of right view. This will then result in the arising of right knowledge, which will eliminate greed, hatred and delusion. The last and final factor to arise is right liberation.

Wisdom (Prajñā • Paññā)

"Wisdom", sometimes translated as "discernment" at its preparatory role, provides the sense of direction with its conceptual understanding of reality. It is designed to awaken the faculty of penetrative understanding to see things as they really are. At a later stage, when the mind has been refined by training in moral discipline and concentration, and with the gradual arising of right knowledge, it will arrive at a superior right view and right intention. ^[10]

Right view

Right view (samyag-dṛṣṭi • sammā-diṭṭhi) can also be translated as "right perspective", "right vision" or "right understanding". It is the right way of looking at life, nature and the world as they really are. It is to understand how reality works. It acts as the reasoning for the practictioner to start practicing the path. It explains the reasons for human existence, suffering, sickness, aging, death, the existence of greed, hatred and delusion. It gives direction and efficacy to the other seven path factors. Right view begins with concepts and propositional knowledge but through the practice of right concentration it gradually becomes transmuted into wisdom which can eradicate the fetters of the mind. Understanding of right view will inspire the person to lead a virtuous life in line with right view. In the Pali Canon, it is explained as:

"And what is right view? Knowledge with reference to stress (Dukkha can also be translated as suffering), knowledge with reference to the origination of stress (or suffering), knowledge with reference to the cessation of stress (or suffering), knowledge with reference to the way of practice leading to the cessation of stress (or suffering): This is called right view."^{[11][12][13][14]}

There are two types of right view:

1. View with taints – this view is mundane. Having this type of view will bring merit and will support the favourable existence of the sentient being in the realm of samsara.
2. View without taints – this view is supramundane. It is a factor of the path and will lead the holder of this view toward self-awakening and liberation from the realm of samsara.

Right view has many facets, its elementary form is suitable for lay followers, while the other which requires deeper understanding is suitable for monastic. Usually it involves understanding the following reality:

1. Moral Law of Karma - Every action (by way of body, speech and mind) will have karmic results. Wholesome and unwholesome actions will produce results and effects that correspond with the nature of that action. It is the right view about the moral process of the world.
2. The Three Characteristics – everything that arises will cease (impermanence). Mental and body phenomena are impermanent, source of suffering and not-self.
3. Suffering - Birth, aging, sickness, death, sorrow, lamentation, pain, grief, distress and despair are suffering. Not able to obtain what one wants is also suffering. The arising of craving is the root cause of the arising of suffering and the cessation of craving is the root cause of the cessation of the suffering. The way leading to the cessation of suffering is the Noble Eightfold Path. ^[15] This type of right view is explained in term of Four Noble Truths.

Right view for monastics is explained in detail in the Sammādiṭṭhi Sutta ("Right View Discourse"), in which Ven. Sariputta instructs that right view can alternately be attained by the thorough understanding of the unwholesome and the wholesome, the four nutriments, the twelve nidanas or the three taints.^[16] "Wrong view" arising from ignorance (avijja), is the precondition for wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration.^[17][18] The practitioner should use right effort to abandon the wrong view and to enter into right view. Right mindfulness is used in order to constantly remain in right view.

The purpose of right view is to clear one's path of the majority of confusion, misunderstanding and deluded thinking. It is a means to gain right understanding of reality. According to the Pali Canon commentary, right view should be held with a flexible, open mind, without clinging to that view as a dogmatic position. In this way, right view becomes a route to liberation rather than an obstacle. Direct realization of the Four Noble Truths may come at the peak level of self-development during the practice of right concentration.

Right intention

Right intention (samyak-saṃkalpa • sammā-saṅkappa) can also be translated as "right thought", "right resolve", or "right aspiration" or "the exertion of our own will to change". In this factor, the practitioner should constantly aspire to rid themselves of whatever qualities that they know are wrong and immoral. Correct understanding of right view will help the practitioner to discern the differences between right intention and wrong intention. In the Pali Canon, it is explained as:

"And what is right resolve? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve."^{[19] [20][21]}

It means the renunciation of the worldly things and an accordant greater commitment to the spiritual path; good will; and a commitment to non-violence, or harmlessness, towards other living beings.

Ethical conduct (Śīla • Sīla)

In order for the mind to be unified in concentration, it is necessary to restrain from unwholesome deeds of body and speech to prevent the faculties of bodily action and speech from becoming tools of the defilements. Ethical conduct is used primarily as aids for mental purification. ^[22]

Right speech

Right speech (samyag-vāc • sammā-vācā), deals with the way in which a Buddhist practitioner would best make use of their words. In the Pali Canon, it is explained as:

"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech."^[23][24][25]

The Samaññaphala Sutta, Kevatta Sutta and Cunda Kammaraputta Sutta elaborate:

"Abandoning false speech...He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world..."

"Abandoning divisive speech...What he has heard here he does not tell there to break those people apart from these people here...Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord..."

"Abandoning abusive speech...He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large..."

"Abandoning idle chatter...He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal..."^[26][27][28]

The Abhaya Sutta elaborate:

“In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.”

"In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them."

"In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them."

"In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them."

"In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them."

"In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."^[29]

Right action

Right action (samyak-karmānta • sammā-kammanta) can also be translated as "right conduct" . In this factor, the practitioner should train themselves to be morally upright in their activities, not acting in ways that would be corrupt or bring harm to themselves or others. In the Pali Canon, it is explained as:

"And what is right action? Abstaining from taking life, from stealing, & from illicit sex (or sexual misconduct). This is called right action."^[30][31]

"And what, monks, is right action? Abstaining from taking life, abstaining from stealing, abstaining from unchastity: This, monks, is called right action." ^[32]

For the lay follower, the Cunda Kammaraputta Sutta elaborates:

"And how is one made pure in three ways by bodily action? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his...knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how one is made pure in three ways by bodily action." ^[33]

For the monastic, the Samaññaphala Sutta adds:

"Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager's way." ^[34][35]

Right livelihood

Right livelihood (samyag-ājīva • sammā-ājīva) . In this factor, the practitioners ought not to engage in trades or occupations which, either directly or indirectly, result in harm for other living beings. In the Pali Canon, it is explained as:

"And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood."^[36][37][38]

The five types of businesses that are harmful to anyone are:^[39][40][41]

1. Business in weapons – trading in all kinds of weapons and instruments for killing.
2. Business in human beings – slave trading, or prostitution, or the buying and selling of children or adults
3. Business in meat - "meat" refers to the bodies of beings after they are killed. Breeding animals for slaughter
4. Business in intoxicants – manufacturing or selling intoxicating drinks, or addicting drugs.
5. Business in poison - all kinds of toxic products designed to kill.

Concentration (Samādhi)

Samadhi is literally translated as "concentration", it is achieved through training in the higher consciousness, which brings the calm and collectedness needed to develop true wisdom by direct experience. ^[42]

Right effort

Right effort (samyag-vyāyāma • sammā-vāyāma) can also be translated as "right endeavor". In this factor, the practitioners should make a persisting effort to abandon all the wrong and harmful thoughts, words, and deeds. The practitioner should instead be persisting in giving rise to what would be good and useful to themselves and others in their thoughts, words, and deeds, without a thought for the difficulty or weariness involved. In the Pali Canon, it is explained as:

Although the above instruction is given to the male monastic order, it is also meant for the female monastic order and can be practiced by lay followers from both genders.

The above four phases of right effort mean:

1. make effort to prevent the unwholesome that has not yet arisen in oneself.
2. make effort to destroy the unwholesome that has arisen in oneself.
3. make effort to arouse the wholesome that has not yet arisen in oneself.
4. make effort to maintain the wholesome that has arisen in oneself.

Right mindfulness

Right mindfulness (samyak-smṛti • sammā-sati), also translated as "right memory", "right awareness" or "right attention". In this factor, the practitioner should constantly keep their mind alert to phenomena as they are affecting the body and mind. They should be mindful and deliberate, making sure not to act or speak through the power of inattention or forgetfulness. In the Pali Canon, it is explained as:

Although the above instruction is given to the male monastic order, it is also meant for the female monastic order and can be practiced by lay followers from both genders.

Bhikkhu Bodhi, a monk of the Theravadin tradition, further explain the concept of mindfulness as follows:

The mind is deliberately kept at the level of bare attention, a detached observation of what is happening within us and around us in the present moment. In the practice of right mindfulness the mind is trained to remain in the present, open, quiet, and alert, contemplating the present event. All judgments and interpretations have to be suspended, or if they occur, just registered and dropped^[49].

Right concentration

Right concentration (samyak-samādhi • sammā-samādhi), as its Pali and Sanskrit name indicates, is the practice of concentration (samadhi). The practitioner will have to concentrate on an object of attention until it reaches full concentration and then into the state of meditative absorption (jhana). Traditionally, the practice of samadhi can be developed from mindfulness of breathing, from visual objects (kasina), and repetition of phrases. Samadhi is used to suppress the Five Hindrances in order to enter into jhana. Jhana is an instrument used for developing wisdom by cultivating insight and use it to penetrate the true nature of phenomena through direct cognition, which will then lead to cutting off the defilements, realize the dhamma and self-awakening. During the practice of right concentration, the practitioner will need to investigate and verify their right view, in the process right knowledge will arise and then followed by right liberation. In the Pali Canon, it is explained as:

Although the above instruction is given to the male monastic order, it is also meant for the female monastic order and can be practiced by lay followers from both genders.

According to the Pali canon, right concentration is dependent on the development of preceding path factors:

"The Blessed One said: "Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors — right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness — is called noble right concentration with its supports & requisite conditions." ^[54]

The acquired factors

In the Mahācattārīsaka Sutta ^[55], which appears in the Pali Canon, the Buddha explains that cultivation of the Noble Eightfold Path leads to the development of two further factors, which are right knowledge/insight (sammā-ñāṇa) and right liberation/release (sammā-vimutti). These two factors fall under the category of wisdom (paññā).

Right knowledge and right liberation

Right knowledge is seeing things as they really are by direct experience, not as they appear to be, nor as the practitioner wants them to be, but as they truly are. A result of Right Knowledge is the tenth factor - Right liberation.^[56]

These two factors are the end result of correctly practicing the Noble Eightfold Path, which arise during the practice of right concentration. The first to arise is right knowledge: this is where deep insight into the ultimate reality arises. The last to arise is right liberation: this is where self-awakening occurs and the practitioner has reached the pinnacle of their practice.

The Noble Eightfold Path and cognitive psychology

In the essay "Buddhism Meets Western Science", Gay Watson explains:

Buddhism has always been concerned with feelings, emotions, sensations, and cognition. The Buddha points both to cognitive and emotional causes of suffering. The emotional cause is desire and its negative opposite, aversion. The cognitive cause is ignorance of the way things truly occur, or of three marks of existence: that all things are unsatisfactory, impermanent, and without essential self.^[57]

The Noble Eightfold Path is, from this psychological viewpoint, an attempt to change patterns of thought and behavior. It is for this reason that the first element of the path is right understanding (sammā-diṭṭhi), which is how one's mind views the world. Under the wisdom (paññā) subdivision of the Noble Eightfold Path, this worldview is intimately connected with the second element, right thought (sammā-saṅkappa), which concerns the patterns of thought and intention that controls one's actions. These elements can be seen at work, for example, in the opening verses of the Dhammapada:

Preceded by perception are mental states,

For them is perception supreme,

From perception have they sprung.

If, with perception polluted, one speaks or acts,

Thence suffering follows

As a wheel the draught ox's foot.

Preceded by perception are mental states,

For them is perception supreme,

From perception have they sprung.

If, with tranquil perception, one speaks or acts,

Thence ease follows

As a shadow that never departs.^[58]

Thus, by altering one's distorted worldview, bringing out "tranquil perception" in the place of "perception polluted", one is able to ease suffering. Watson points this out from a psychological standpoint:

Research has shown that repeated action, learning, and memory can actually change the nervous system physically, altering both synaptic strength and connections. Such changes may be brought about by cultivated change in emotion and action; they will, in turn, change subsequent experience.^[59]

See also

• Four Noble Truths
• Four Right Exertions
• The Five Precepts
• 37 Enlightenment Factors

Notes

References

Related texts

• Sangharakshita, 'The Buddha's Noble Eightfold Path', Windhorse Publications, 2007. ISBN 1899579818.

External links

• The Noble Eightfold Path: The Way to the End of Suffering by Bhikkhu Bodhi
• Wings to Awakening: An Anthology from the Pali Canon by Thanissaro Bhikkhu
• The Path to Peace and Freedom for the Mind by Ajaan Lee Dhammadharo
• The Craft of the Heart by Ajaan Lee Dhammadharo
• Thanissaro Bhikkhu (trans.) (2006). Ambalatthika-rahulovada Sutta: Instructions to Rahula at Mango Stone (MN 61). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html. In this sutta, the Buddha instructs his son about skillful mental, verbal and bodily actions.
• The Noble Eightfold Path in Advayavada Buddhism: http://www.religiousfervor.com/category/buddhism/eightfold-path/