2(b). The Noble Eightfold Path (Ariya-aṭṭhaṅgika-magga)

Ariya-aṭṭhaṅgika-magga is the noble eightfold path. Ariya means “noble”, aṭṭhaṅgika “eightfold” and magga “path”. It is the road of moral living, the path of righteousness, having eight constituents dealing with spiritual training, mental development and moral conduct. The noble eightfold path is the last and final of the four noble truths (ariya saccā), the central teachings of Buddhism. There are four noble truths. They are called “noble truths” because they are perceived and penetrated by the noble ones. The Noble ones are those who have seen these truths and whose minds are free from defilements. This is the first explanation of the term.

[see previous page]

The characteristic of the fourth noble truth, the path leading to the cessation of suffering, is offering “a means or a way to escape.” Its function is to abandon defilements. In fact, this truth consists of eight factors present at the moment of path consciousness, so that the mental defilements are abandoned. It manifests to meditators as release from the round of rebirth.

When the Buddha, therefore, spoke of his teaching as the middle path, he did not try to reconcile the two extremes of materialistic selfindulgence (kāmasukhallikānuyoga), and idealistic self-mortification (attakilamathānugoya), but avoiding both (ubho ante anupagamma) he taught the path leads to the cessation of conflict, which produces virtue and insight, and which leads to the tranquillization of deliverance and the supreme insight of enlightenment.

The Buddha went on to give the definition of the truth of the path leading to the cessation of suffering, well-known the noble eightfold path (majjhimapaṭipadā). It is like as if showing the truth-way to the ignorance and putting the light in the dark.

Idaṃkho pana, Bhikkhave, dukkhanirodhagāmini paṭipadā ariyasaccaṃ. Ayameva ariyo aṭṭhaṅgiko maggo. Seyathidaṃ? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.^[1]

“Bhikkhus, what I am going to teach now is the noble truth of the path leading to the cessation of suffering. And, what is this path? It is the noble eightfold path, namely: (1) right understanding (sammādiṭṭhi) (2) right thought (sammāsaṅka-ppa), (3) right speech (sammāvāca), (4) right action (sammākammanta), (5) right livelihood (sammāājīva), (6) right effort (samāvāyama), (7) right mindfulness (sammāsati), and (8) right concentration (sammāsamādhi)”.

The noble eightfold path of the Buddha can be viewed as the quintessence of the Buddhist ethical doctrine.

1. Right understanding (sammādiṭṭhi, S. samyag-dṛṣṭi) draws attention to the ideological basis necessary for right outlook on the life.

2. Right thought (sammāsaṅkappa, S. samyak-saṃkalpa) consists of thoughts free from lustful attachment or greed or thoughts associated with renunciation, thoughts free from malevolence or hatred and thoughts free from violent intention,

3. Right speech (sammāvācā, S. samyag-vāc) is avoidance of false speech and the cultivation of truthfulness and trustworthiness etc.

4. Right action (sammākammanta, S. samyak-karmānta) involves abstention from wrongful bodily action and the cultivation of right modes of bodily behavior.

5. Right livelihood (sammāājīva, S. samyag-ājīva) emphasizes the necessity to adopt a morally acceptable means of livelihood avoiding those occupations which might be materially rewarding but morally reprehensible.

6. Right effort (sammāvāyama, S. samyag-vyāyāma) recommends constant vigilance over one’s character and determination and effort to prevent the growth of evil dispositions, to cultivate wholesome disposition and to stabilize the wholesome dispositions of characters already acquired.

7. Right mindfulness (sammāsati, S. samyak-smṛti) is the attention that keeps watch over the mind and prevents evil thoughts entering it.

8. Right concentration (sammāsamādhi, S. samyak-samādhi) stands for the clear, composed and unconfounded mental condition which conduces to the dawning of wisdom resulting in the final elimination of all evil dispositions and culminating in the perfection of moral character.

This course (paṭipadā) covers man’s moral life (sīla), his power of concentration (samādhi) and his understanding of the truth (paññā). Views from this triple aspect the eight sections of the path fall into these three categories:

(a) right speech (sammā-vāca), right action (sammā-kammanta) and right livelihood (sammā-ājīva) are the sections dealing with moral conduct (sīla).

(b) right effort (sammā-vāyama), right mindfulness (sammā-sati) and right concentration (sammā-samādhi) are sections of mind-control and mental culture (sammādhi).

(c) right understanding (sammā-diṭṭhi) and right though (sammā saṅkappā) leads to insight (paññā) into the truth.

Footnotes and references:

[1]:

SN II, p. 421