THE EIGHTFOLD PATH 1. Right Understanding, 2. Right Mindedness, which together are Wisdom. 3. Right Speech, 4. Right Action, 5. Right Living, which together are Morality. 6. Right Effort, 7. Right Attentiveness, 8. Right Concentration, which together are Concentration. ------------------------------------------------------------------------------ THE EIGHTFOLD PATH FIRST STEP RIGHT UNDERSTANDING WHAT, now, is Right Understanding? It is understanding the Four Truths. To understand suffering; to understand the origin of suffering; to understand the extinction of suffering; to understand the path that leads to the extinction of suffering: This is called Right Understanding or, when the noble disciple understands what is karmically wholesome, and the root of wholesome karma; what is karmically unwholesome, and the root of unwholesome karma, then he has Right Understanding. ["Karmically unwholesome" is every volitional act of body, speech, or mind which is rooted in greed, hatred, or delusion, and produces evil and painful results in this or any future form of existence.] What, now, is "karmically unwholesome?" In Bodily Action it is destruction of living beings; stealing; and unlawful sexual intercourse. In Verbal Action it is lying; tale-bearing; harsh language; and frivolous talk. In Mental Action it is covetousness; ill-will; and wrong views. And what is the root of unwholesome karma? Greed is a root of unwholesome karma; Anger is a root of unwholesome karma; Delusion is a root of unwholesome karma. [The state of greed, as well as that of anger, is always accompanied by delusion; and delusion, ignorance, is the primary root of all evil.] Therefore, I say, these demeritorious actions are of three kinds: either due to greed, or due to anger, or due to delusion. What, now, is "karmically wholesome?" In Bodily Action it is to abstain from killing; to abstain from stealing; and to abstain from unlawful sexual intercourse. In Verbal Action it is to abstain from lying; to abstain from tale-bearing; to abstain from harsh language; and to abstain from frivolous talk. In Mental Action it is absence of covetousness; absence of ill-will; and right understanding. And what is the root of wholesome karma? Absence of greed (unselfishness) is a root of wholesome karma; absence of anger (benevolence) is a root of wholesome karma; absence of delusion (wisdom) is a root of wholesome karma. Or, when one understands that corporeality, feeling, perception, mental formation, and consciousness, are transient [subject to suffering, and without an Ego], also in that case one possesses Right Understanding. THE TWO UNDERSTANDINGS Therefore, I say, Right Understanding is of two kinds: 1. The view that alms and offerings are not useless; that there is fruit and result, both of good and bad actions; that there are such things as this life, and the next life; that father and mother as spontaneously born beings (in the heavenly worlds) are no mere words; that there are monks and priests who are spotless and perfect, who can explain this life and the next life, which they themselves have understood: this is called the "Mundane Right Understanding," which yields worldly fruits, and brings good results. 2. But whatsoever there is of wisdom, of penetration, of right understanding, conjoined with the Path-the mind being turned away from the world, and conjoined with the path, the holy path being turned away from the world, and conjoined with the path, the holy path being pursued;-this is called the "Ultramundane Right Understanding," which is not of the world, but is ultramundane, and conjoined with the Path. [Thus, there are two kinds of the Eightfold Path: the "mundane," practiced by the "worldling"; and the "ultra- mundane," practiced by the "Noble Ones."] Now, in understanding wrong understanding as wrong, and right understanding as right, one practices Right Understanding [1st step]; and in making efforts to overcome wrong understanding, and to arouse right understanding, one practices. Right Effort [6th step]; and in overcoming wrong understanding with attentive mind, and dwelling with attentive mind in the possession of right understanding, one practices Right-Attentiveness [7th step]. Hence, there are three things that accompany and follow upon right understanding, namely: right understanding, right effort, and right attentiveness. SECOND STEP RIGHT MINDEDNESS WHAT, now, is Right Mindedness? It is thoughts free from lust; thoughts free from ill-will; thoughts free from cruelty. This is called right mindedness. Now, Right Mindedness, let me tell you, is of two kinds: 1. Thoughts free from lust, from ill-will, and from cruelty:-this is called the "Mundane Right Mindedness," which yields worldly fruits and brings good results. 2. But, whatsoever there is of thinking, considering, reasoning, thought, ratiocination, application-the mind being holy, being turned away from the world, and conjoined with the path, the holy path being pursued-: these "Verbal Operations" of the mind are called the "Ultramundane Right Mindedness which is not of the world, but is ultra mundane, and conjoined with the paths. Now, in understanding wrong-mindedness as wrong, and right-mindedness as right, one practices Right Understanding [1st step]; and in making efforts to overcome evil-mindedness, and to arouse right-mindedness, one practices Right Effort [6th step]; and in overcoming evil-mindedness with attentive mind, and dwelling with attentive mind in possession of right- mindedness, one practices Right Attentiveness [7th step]. Hence, there are three things that accompany and follow upon right-mindedness, namely: right understanding, right effort, and right attentiveness. THIRD STEP RIGHT SPEECH WHAT, now, is Right Speech? It is abstaining from lying; abstaining from tale-bearing; abstaining from harsh language; abstaining from vain talk. There, someone avoids lying, and abstains from it. He speaks the truth, is devoted to the truth, reliable, worthy of confidence, is not a deceiver of men. Being at a meeting, or amongst people, or in the midst of his relatives, or in a society, or in the king's court, and called upon and asked as witness, to tell what he knows, he answers, if he knows nothing: "I know nothing"; and if he knows, he answers: "I know"; if he has seen nothing, he answers: "I have seen nothing," and if he has seen, he answers: "I have seen." Thus, he never knowingly speaks a lie, neither for the sake of his own advantage, nor for the sake of another person's advantage, nor for the sake of any advantage whatsoever. He avoids tale-bearing, and abstains from it. What he has heard here, he does not repeat there, so as to cause dissension there; and what he heard there, he does not repeat here, so as to cause dissension here. Thus he unites those that are divided; and those that are united, he encourages. Concord gladdens him, he delights and rejoices in concord, and it is concord that he spreads by his words. He avoids harsh language, and abstains from it. He speaks such words as are gentle, soothing to the ear, loving, going to the heart, courteous and dear, and agreeable to many. [In Majjhima-Nikaya, No. 21, the Buddha says: "Even, O monks, should robbers and murderers saw through your limbs and joints, whoso gave way to anger thereat, would not be following my advice. For thus ought you to train yourselves: "'Undisturbed shall our mind remain, no evil words shall escape our lips; friendly and full of sympathy shall we remain, with heart full of love, and free from any hidden malice; and that person shall we penetrate with loving thoughts, wide, deep, boundless, freed from anger and hatred.'"] He avoids vain talk, and abstains from it. He speaks at the right time, in accordance with facts, speaks what is useful, speaks about the law and the discipline; his speech is like a treasure, at the right moment accompanied by arguments, moderate and full of sense. This is called right speech. Now, right speech, let me tell you, is of two kinds: 1. Abstaining from lying, from tale-bearing, from harsh language, and from vain talk; this is called the "Mundane Right Speech, which yields worldly fruits and brings good results. 2. But the abhorrence of the practice of this four-fold wrong speech, the abstaining, withholding, refraining therefrom-the mind being holy, being turned away from the world, and conjoined with the path, the holy path being pursued-: this is called the "Ultramundane Right Speech, which is not of the world, but is ultramundane, and conjoined with the paths. Now, in understanding wrong speech as wrong, and right speech as right, one practices Right Understanding [1st step); and in making efforts to overcome evil speech and to arouse right speech, one practices Right Effort [6th step]; and in overcoming wrong speech with attentive mind, and dwelling with attentive mind in possession of right speech, one practices Right Attentiveness [7th step]. Hence, there are three things that accompany and follow upon right attentiveness. FOURTH STEP RIGHT ACTION WHAT, now, is Right Action? It is abstaining from killing; abstaining from stealing; abstaining from unlawful sexual intercourse. There, someone avoids the killing of living beings, and abstains from it. Without stick or sword, conscientious, full of sympathy, he is anxious for the welfare of all living beings. He avoids stealing, and abstains from it; what another person possesses of goods and chattels in the village or in the wood, that he does not take away with thievish intent. He avoids unlawful sexual intercourse, and abstains from it. He has no intercourse with such persons as are still under the protection of father, mother, brother, sister or relatives, nor with married women, nor female convicts, nor, lastly, with betrothed girls. This is called Right Action. Now, Right Action, let me tell you, is of two kinds: 1. Abstaining from killing, from stealing, and from unlawful sexual intercourse-this is called the "Mundane Right Action, which yields worldly fruits and brings good results. But the abhorrence of the practice of this three-fold wrong action, the abstaining, withholding, refraining therefrom-the mind being holy, being turned away from the world, and conjoined with the path, the holy path being pursued-: this is called the "Ultramundane Right Action," which is not of the world, but is ultramundane, and conjoined with the paths. Now, in understanding wrong action as wrong, and right action as right, one practices Right Understanding [1st step]; and in making efforts to overcome wrong action, and to arouse right action, one practices Right Effort [6th step]; and in overcoming wrong action with attentive mind, and dwelling with attentive mind in possession of right action, one practices Right Attentiveness [7th step]. Hence, there are three things that accompany and follow upon right action, namely: right understanding, right effort, and right attentiveness. FIFTH STEP RIGHT LIVING WHAT, now, is Right Living? When the noble disciple, avoiding a wrong way of living, gets his livelihood by a right way of living, this is called Right Living. Now, right living, let me tell you, is of two kinds: 1. When the noble disciple, avoiding wrong living, gets his livelihood by a right way of living-this is called the "Mundane Right Living," which yields worldly fruits and brings good results. 2. But the abhorrence of wrong living, the abstaining, withholding, refraining therefrom-the mind being holy, being turned away from the world, and conjoined with the path, the holy path being pursued-: this is called the "Ultramundane Right Living," which is not of the world, but is ultramundane, and conjoined with the paths. Now, in understanding wrong living as wrong, and right living as right, one practices Right Understanding [1st step]; and in making efforts to overcome wrong living, to arouse right living, one practices Right Effort [6th step]; and in overcoming wrong living with attentive mind, and dwelling with attentive mind in possession of right living, one practices Right Attentiveness [7th step]. Hence, there are three things that accompany and follow upon right living, namely: right understanding, right effort, and right attentiveness. SIXTH STEP RIGHT EFFORT WHAT, now, is Right Effort? There are Four Great Efforts: the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain. What, now, is the effort to avoid? There, the disciple incites his mind to avoid the arising of evil, demeritorious things that have not yet arisen; and he strives, puts forth his energy, strains his mind and struggles. Thus, when he perceives a form with the eye, a sound with the ear, an odor with the nose, a taste with the tongue, a contact with the body, or an object with the mind, he neither adheres to the whole, nor to its parts. And he strives to ward off that through which evil and demeritorious things, greed and sorrow, would arise, if he remained with unguarded senses; and he watches over his senses, restrains his senses. Possessed of this noble "Control over the Senses," he experiences inwardly a feeling of joy, into which no evil thing can enter. This is called the effort to avoid. What, now, is the effort to Overcome? There, the disciple incites his mind to overcome the evil, demeritorious things that have already arisen; and he strives, puts forth his energy, strains his mind and struggles. He does not retain any thought of sensual lust, ill-will, or grief, or any other evil and demeritorious states that may have arisen; he abandons them, dispels them, destroys them, causes them to disappear. SEVENTH STEP RIGHT ATTENTIVENESS WHAT, now, is Right Attentiveness? The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering upon the right path and the realization of Nirvana, is the "Four Fundamentals of Attentiveness." And which are these four? In them, the disciple dwells in contemplation of the Body, in contemplation of Feeling, in contemplation of the Mind, in contemplation of the Mind-objects, ardent, clearly conscious and attentive, after putting away worldly greed and grief. CONTEMPLATION OF THE BODY But, how does the disciple dwell in contemplation of the body? There, the disciple retires to the forest, to the foot of a tree, or to a solitary place, sits himself down, with legs crossed, body erect, and with attentiveness fixed before him. With attentive mind he breathes in, with attentive mind he breathes out. When making a long inhalation, he knows: "I make a long inhalation"; when making a long exhalation, he knows: "I make a long exhalation." when making a short inhalation, he knows: "I make a short inhalation"; when making a short exhalation, he knows: "I make a short exhalation." "Clearly perceiving the entire [breath]-body, I will breathe in": thus he trains himself; "clearly perceiving the entire [breath]-body, I will breathe out": thus he trains himself. "Calming this bodily function, I will breathe n": thus he trains himself; "calming this bodily function, I will breathe out": thus he trains himself. Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both. He beholds how the body arises; beholds how it passes away; beholds the arising and passing away of the body. "A body is there- "A body is there, but no living being, no individual, no woman, no man, no self, and nothing that belongs to a self; neither a person, nor anything belonging to a person"- this clear consciousness is present in him, because of his knowledge and mindfulness, and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the body. And further, whilst going, standing, sitting, or lying down, the disciple understands the expressions: "I go"; "I stand"; "I sit"; "I lie down"; he understands any position of the body. [The disciple understands that it is not a being, a real Ego, that goes, stands, etc., but that it is by a mere figure of speech that one says: "I go," "I stand," and so forth.] And further, the disciple is clearly conscious in his going and coming; clearly conscious in looking forward and backward; clearly conscious in bending and stretching; clearly conscious in eating, drinking, chewing, and tasting; clearly conscious in discharging excrement and urine; clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and in keeping silent. "In all the disciple is doing, he is clearly conscious: of his intention, of his advantage, of his duty, of the reality." And further, the disciple contemplates this body from the sole of the foot upward, and from the top of the hair downward, with a skin stretched over it, and filled with manifold impurities: "This body consists of hairs, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, bowels, stomach, and excrement; of bile, phlegm, pus, blood, sweat, lymph, tears, semen, spittle, nasal mucus, oil of the joints, and urine." Just as if there were a sack, with openings at both ends, filled with all kinds of grain-with paddy, beans, sesamum and husked rice-and a man not blind opened it and examined its contents, thus: "That is paddy, these are beans, this is sesamum, this is husked rice": just so does the disciple investigate this body. And further, the disciple contemplates this body with regard to the elements: "This body consists of the solid element, the liquid element, the heating element and the vibrating element." Just as a skilled butcher or butcher's apprentice, who has slaughtered a cow and divided it into separate portions, should sit down at the junction of four highroads: just so does the disciple contemplate this body with regard to the elements. And further, just as if the disciple should see a corpse thrown into the burial-ground, one, two, or three days dead, swollen-up, blue-black in color, full of corruption he draws the conclusion as to his own body: "This my body also has this nature, has this destiny, and cannot escape it." And further, just as if the disciple should see a corpse thrown into the burial- ground, eaten by crows, hawks or vultures, by dogs or jackals, or gnawed by all kinds of worms-he draws the conclusion as to his own body: "This my body also has this nature, has this destiny, and cannot escape it." And further, just as if the disciple should see a corpse thrown into the burial-ground, a framework of bones, flesh hanging from it, bespattered with blood, held together by the sinews; a framework of bones, stripped of flesh, bespattered with blood, held together by the sinews; a framework of bones, without flesh and blood, but still held together by the sinews; bones, disconnected and scattered in all directions, here a bone of the hand, there a bone of the foot, there a shin bone, there a thigh bone, there the pelvis, there the spine, there the skull-he draws the conclusion as to his own body: "This my body also has this nature, has this destiny, and cannot escape it." And further, just as if the disciple should see bones lying in the burial ground, bleached and resembling shells; bones heaped together, after the lapse of years; bones weathered and crumbled to dust;-he draws the conclusion as to his own body: "This my body also has this nature, has this destiny, and cannot escape it " Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both. He beholds how the body arises; beholds how it passes away; beholds the arising and passing of the body. "A body is there" this clear consciousness is present in him, because of his knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the body. EIGHTH STEP RIGHT CONCENTRATION WHAT, now, is Right Concentration? Fixing the mind to a single object ("One-pointedness of mind"): this is concentration. The four Fundamentals of Attentiveness (seventh step): these are the objects of concentration. The four Great Efforts (sixth step): these are the requisites for concentration. The practicing, developing and cultivating of these things: this is the "Development" of concentration. [Right Concentration has two degrees of development: 1. "Neighborhood-Concentration," which approaches the first trance, without however attaining it; 2. "Attainment Concentration," which is the concentration present in the four trances. The attainment of the trances, however, is not a requisite for the realization of the Four Ultramundane Paths of Holiness; and neither Neighborhood-Concentration nor Attainment-Concentration, as such, in any way possesses the power of conferring entry into the Four Ultramundane Paths; hence, in them is really no power to free oneself permanently from evil things. The realization of the Four Ultramundane Paths is possible only at the moment of insight into the impermanency, miserable nature, and impersonality of phenomenal process of existence. This insight is attainable only during Neighborhood-Concentration, not during Attainment-Concentration. He who has realized one or other of the Four Ultramundane Paths without ever having attained the Trances, is called a "Dry-visioned One," or one whose passions are "dried up by Insight." He, however, who after cultivating the Trances has reached one of the Ultramundane Paths, is called "one who has taken tranquility as his vehicle."]