The Buddhas Teachings of The Eight-fold Path

Buddhists devote themselves to the ‘practice of the Eight-Fold Path’, because it works. Shakyamuni Buddha did not just ask the disciples to ‘just believe him’, what was said was, “EhiPassiko” a Pali phrase that translates to “come and see for yourself”.

In this, the initiate becomes an acolyte believer, initiated into the Buddhas’ path and properly instructed. It is the hope that one day the acolyte will be able to practice on their own and become a master to instruct other initiates to the great Buddhas’ teachings.

Over the decades, many have attempted to bring forward The Eight-fold Path from various Lineages, that had not only translations of Pali to different languages, such as Chinese or Japanese, but also included much hearsay and worldly-secular interpretations from non-Buddhist academic scholars. This unfortunately spread a lot of very bad translations of this important teaching, but more so, demoted this core teaching as gobbledygook due to the bad translations and inclusions of secular views.

I have chosen to directly translate The Eight-fold path from the original Pali and using Pali meanings in the spiritual context, not the secular-context that non-Buddhist translators have put them in. The parts of the Paths that I have translated are straightforward and clear, and has nothing to do with moral code or following rules.

The Noble View – Right View

“Sammādiṭṭhi” is the word used in Pali, which means ‘Right View’ pertaining to the understanding of the Four-Noble truths. The original Pali text translates to:

And what, monks, is right view?

Knowledge of suffering,

Knowledge of the cause of suffering,

Knowledge of the cessation of suffering,

Knowledge of the path leading to the cessation of suffering,

This, monks, is called right view.

The Buddhas Teachings of Sammādiṭṭhi

It is imperative that the disciple fully understand the four noble truths, and accept them. Just as the belief in Karma and Rebirth is essential to becoming a disciple of the Buddhas, knowing, understanding and belief in the Four-Noble is also essential.

The Noble Aspiration – Right Resolve

“sammāsaṅkappa” which translates to “right intention” or “right thought.” Again, this is pertaining to the heart of the Four-Noble truths, the ones own resolve to end suffering and find liberation.

And what, monks, is right intention?

The intention of renunciation,

the intention of non-ill will,

the intention of non-harming,

This, monks, is called right intention.

The Buddhas Teachings of Sammāsaṅkappa

Aspiration is the ‘Faith’ aspect of the initiate; in that the teachings are True and will ‘work for them’ given enough time and practice.

The Noble Doctrine – Right Speech

“Sammāvācā,” which is commonly translated to “right speech”, refers to the “false teachings” or hearsay. Many people, including some monks, mix the teachings of the Buddhas with their own worldly-ways and inadvertently create hearsay. This also applies to non-Buddhist persons who conjecture the Buddhas’ teachings to be something they are absolutely not.

And what, monks, is right doctrine?

Refraining from false doctrine,

Refraining from divisive doctrine,

Refraining from harsh doctrine,

Refraining from idle chatter,

This, monks, is called right doctrine.

The Buddhas Teachings of Sammāvācā

The teachings of the Buddha are profoundly liberating and insightful, and this often brings up jealousies in people who wish to own these teachings for themselves. This part of the Eight-fold path reminds the disciple not to create false teachings themselves.

The Noble Transcendence – Right Conduct

“Sammākammanta,” which translates to “right conduct”, also at times called ‘Right Action”, pertaining to the transcendence of the Forth Noble Truth.

And what, monks, is right action?

Refraining from killing living beings,

Refraining from taking what is not given,

Refraining from sexual misconduct,

This, monks, is called right conduct.

The Buddhas Teachings of Sammākammanta

This is the path of relinquishing worldly-ways and desires as so to achieve the transcendent tranquility from suffering.

It is worth noting that Right Conduct is about refraining from ‘Vice’, that being actions that are considered as immoral, wicked, or criminal. Though some take a more literal and absolutist stance when it comes to Right Conduct, generally how one ultimately interprets Right Conduct is left to the individual. As for myself, I take the view that of what you are doing is creating suffering for yourself and others, then likely it is not Right Conduct.

The Noble Conjoinment of Spirit – Right Livelihood

“Sammā-ājīva,” which translates to “right conjoinment”, or sometimes as “Right Livelihood”, is to meaning the Unity-Fulfillment of spirit. In this one is in harmony within “Noble Transcendence”.

And what, monks, is right conjoinment?

Here, monks, a noble disciple gives up wrong conjoinment and abides by right conjoinment.

This, monks, is called right conjoinment.

The Buddhas Teachings of Sammā-ājīva

This part of the Eight-fold path reminds the disciple to abide in a way that promotes Right Conduct as taught in Buddhist lore, that involves abstaining from occupations that involve harming living beings, such as trading in weapons, trafficking in animals for slaughter, dealing in intoxicants or poisons, and engaging in deceitful practices. Instead, one should earn a living through honest and ethical means that do not cause harm to oneself or others.

The Noble Motivation – Right Effort

“Sammāvāyāma,” which translates to “right effort” or “right endeavor”, though the correct understanding of the world is ‘motivation’ in that the disciple is to generate the spiritual energy to resist worldly-ways, temptations, and the defilements.

And what, monks, is right motivation?

Here, monks, a monk generates desire, makes an effort, arouses energy, and exerts his mind to prevent the arising of unarisen evil, unwholesome qualities.

He generates desire, makes an effort, arouses energy, and exerts his mind to abandon arisen evil, unwholesome qualities.

He generates desire, makes an effort, arouses energy, and exerts his mind to cultivate arisen wholesome qualities.

He generates desire, makes an effort, arouses energy, and exerts his mind to maintain and increase arisen wholesome qualities, and to bring them to full development.

This, monks, is called right motivation.

The Buddhas Teachings of Sammāvāyāma

In other religious paths, this is known as ‘Motivational Prayer’, the mustering up inner-strength to resist temptations, to falling to evil ways, to enduring hardships, and for the ones own spiritual salvation.

This part of the Eight-fold path can also be interpreted to disassociate with those who engage in immoralities and unwholesome qualities.

The Noble Disposition – Right Mindfulness

“Sammāsati,” which commonly translates to “right mindfulness” actually is meaning a quality of character or “of mind”.

And what, monks, is noble disposition?

Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.

He dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.

He dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.

He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.

This, monks, is called noble disposition.

The Buddhas Teachings of Sammāsati

The disposition of ones character is vital for the disciple to maintain, in which character defects and bad-habits often lead to one becoming astray from the Buddhas teachings, engaging in worldly-ways, creating hearsay, and creating suffering for oneself and others.

The Noble Absorption into Unity – Right Concentration

“Sammāsamādhi,” which commonly translates to “right concentration” actually means something more like ‘Absorption-unity” of mind-spirit.

And what, monks, is The Noble Absorption into Unity?”

Here, monks, a monk, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with joy and pleasure born of seclusion.

With the subsiding of thought and examination, he enters and dwells in the second jhāna, which is internal serenity of mind, single-pointedness of mind, without thought or examination, with joy and pleasure born of concentration.

With the fading away of joy, he dwells in equanimity, mindful and fully aware, experiencing pleasure with the body, he enters and dwells in the third jhāna, of which the noble ones declare, ‘He is equanimous, mindful, dwelling in pleasure.’

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

This, monks, is called right concentration. This, monks, is the noble eightfold path leading to the cessation of suffering.

The Buddhas Teachings of Sammāsamādhi

Clearly, The Noble Absorption into Unity is the highest objective of the Eight-Fold path, with all of the previous positions being supportive, as well as essential to this objective.

Conclusion

For many, Buddhist studies becomes a hobby and intellectual pursuit of knowledge, however, few take the actual disciple path, that of actually practicing the core of Buddhism being the Four-Noble Truths and The Eight-Fold Path.

It is often commented by Buddhist Masters, that aside from these core teachings, all else is just latter-day and preliminary teachings to help initiates find their way to the core in where real practice is achieved.

Once an initiate is able to fully accept the core teachings of the Buddhas and fully practice on their own, they are recognized as a Buddhist acolyte. Those who step up to correctly teach initiate of the Buddhas way, are known as Buddhist Masters who are honored and revered for the dedication they have in keeping these teachings flowing in the hopes of the salvation of all beings.

Zen is not Buddhism nor a religion, though Zen can greatly expedite a disciples progress, help maintain discipline and resolve.

Buddhism is a religion because it demands; Aspiration, Faith, and Practice towards a spiritual transcendence. Liken to other religions in this world, there are many levels and entry-doors to the Buddhas teachings that meet the individuals disposition and temperament. The Buddhist Masters don’t view any particular path as greater or lesser; rather just different as there are different people in this world, who are all at different stages and understanding. Furthermore, Buddhist Masters understand that some people are not ready for the core of the Buddhas teachings and need preliminary teachings to help them raise their understanding, their character, and their resolve to meet the challenge of real Buddhist practice.