Eightfold Path

01 Right view

Sammā-diṭṭhi · Wisdom

An Analysis of the Path · SN 45.8

Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

MN 117 distinguishes right view concerned with the consequences of action from noble, liberating right view. It also explains how right view recognizes wrong and right factors. Right effort works to abandon the wrong and develop the right, while mindfulness keeps that work present. The factors therefore support one another.

The Great Forty · MN 117

02 Right intention

Sammā-saṅkappa · Wisdom

An Analysis of the Path · SN 45.8

The purpose of renunciation, good will, and harmlessness.

In MN 19, the Buddha recalls distinguishing thoughts of sensuality, ill will and harm from thoughts of renunciation, goodwill and harmlessness. He examines their consequences for himself and others, and explains that repeated thinking inclines the mind in that direction.

Two Kinds of Thought · MN 19

03 Right speech

Sammā-vācā · Ethical conduct

An Analysis of the Path · SN 45.8

Refraining from speech that’s false, backbiting, harsh, or nonsensical.

It is speech that is timely, true, gentle, beneficial, and loving.

Well-Spoken Words · AN 5.198

MN 58 considers whether speech is true, beneficial and timely. The Buddha does not speak what is false or unbeneficial. Even when words are true and beneficial, he considers the right time to say them, whether listeners will find them agreeable or disagreeable. Compassion informs that choice.

MN 58 · To Prince Abhaya

Explore Right Speech

04 Right action

Sammā-kammanta · Ethical conduct

An Analysis of the Path · SN 45.8

Refraining from killing living creatures, stealing, and unchastity.

MN 61 describes examining an action before, during and after performing it: does it harm oneself, others or both? Harmful actions are avoided or stopped. Harmful bodily and verbal actions already done are acknowledged to a teacher or knowledgeable companion, with restraint for the future.

Advice to Rāhula · MN 61

05 Right livelihood

Sammā-ājīva · Ethical conduct

An Analysis of the Path · SN 45.8

It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.

For lay followers, AN 5.177 identifies five unsuitable trades: weapons, living beings, meat, intoxicants and poison. MN 117 also describes wrong livelihood through deceit, flattery and other means of obtaining gains. These discourses supply concrete contexts for the brief definition above.

Trades · AN 5.177

06 Right effort

Sammā-vāyāma · Meditative cultivation

An Analysis of the Path · SN 45.8

It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

07 Right mindfulness

Sammā-sati · Meditative cultivation

An Analysis of the Path · SN 45.8

It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

08 Right concentration

Sammā-samādhi · Meditative cultivation

An Analysis of the Path · SN 45.8

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

MN 117 defines noble right concentration as collectedness supported by the other seven path factors. It places concentration within a training that includes understanding, intention and ethical conduct.

The Great Forty · MN 117