Buddhism: The Noble Eightfold Path to Enlightenment

1. Right View - to understand reality as it truly is. Through the practice of right view, discernment is developed and knowledge is transformed into wisdom.

   There are two kinds of right view. One applies to Buddhist lay followers and this is called right view with taints. It is based on a dualistic perspective of the world which includes karma and will support sentient beings by providing a favorable existence in samsara. The other is called right view without taints, which requires a deeper transcendental understanding and leads to Self-awakening and liberation (moksha) from samsara. This is the path to nirvana.

   And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents (asava), siding with merit, resulting in the acquisitions [of becoming]; and there is noble  right view, without effluents, transcendent, a factor of the path. (MN 117)

   And what is right view? Knowledge with reference to dukkha, knowledge with reference to the origination of dukkha, knowledge with reference to the cessation of dukkha, knowledge with reference to the way of practice leading to the cessation of dukkha: This is called right view. (SN 45.8)

   It involves understanding:
    

   • Samsara - translates literally as wanderings. It is a perpetual cycle of reincarnation or rebirth in Hinduism, Buddhism, Jainism, Sikhism and other related religions. Just as a circle has no beginning nor end, so too is samsara without beginning and end. It is a continuous current of phenomenal becoming caused by craving of mind.
      
   • Karma (Volitional Action) - originates in the mind as a thought-object, then manifests through speech and bodily action. If an action is wholesome, it will bring positive karma (merit). If an action is unwholesome it will bring stress and dissatisfaction. When the practitioners thoughts, speech, and deeds are brought into awareness - when the operation of karma is understood - the practitioner is likely to move in the direction of Self-awareness and liberation.
      
   • Three marks of existence - all phenomena are marked by three characteristics.
   
    
   • Anicca (Impermanence) - all that arises will cease. All that is born will die. Whatsoever is manifested is naturally transitory. This is applicable to all beings including god beings (devas) and the entire universe.
      
   • Dukkha (Unsatisfactoriness) - also understood as suffering and stress. The phenomenal realms of existence are impermanent, no true lasting satisfaction can be found in them.

   Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, grief, & despair are dukkha; association with the unbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha. (SN 56.11)

   • Anatta (Not-Self) - also understood as no-self, anatta refers to the five aggregates (khandhas) which constitute the individual person or ego-self. That which is impermanent and phenomenal lacks any true substantial existence in and of itself and is therefore an illusory appearance only.
     
     The five "heaps" or aggregates which categorize all individual experience are: form, feeling, perception, mental formation, and consciousness. Given that all aggregates are impermanent (anicca), self-identification with them causes desire and clinging which leads to suffering (dukkha), and are therefore considered to be not-Self (anatta).
      
2. Right Intention - also understood as right resolve, right aspiration, or the exertion of the will to change what can be changed. Using discernment, a practitioner should aspire to rid themselves of unwholesome volitional action directed toward themselves and others. One major practice which results in merit and leads to Self-awareness is the cultivation of metta (universal-loving-kindness).
    
3. Right Speech - involves:
    
   • Abstaining from false speech, deliberate lying, and deceitfulness.
   • Abstaining from slanderous speech and not to use words maliciously against others.
   • Abstaining from harsh or abusive words that offend or hurt others.
   • Abstaining from idle chatter that lacks purpose or depth.
   
    
4. Right Action - involves:
    
   • Abstaining from taking life.
   • Abstaining from stealing.
   • Abstaining from sexual misconduct.
      
5. Right Livelihood - is living according to the knowledge of discernment between wholesomeness and unwholesomeness. There are 5 kinds of occupations that should not be engaged in because they are either directly or indirectly harmful towards other beings.
    
   • Occupations in weapons - weapon trading.
   • Occupations in human beings - slave trading, prostitution, or buying and selling of children or adults.
   • Occupations in meat - breeding animals for slaughter.
   • Occupations in intoxicants - manufacturing or selling intoxicating drinks or addictive drugs.
   • Occupations in poison - producing or trading in any kind of toxic product designed to harm.
      
6. Right Effort - involves abandoning unwholesome volitional actions (karma) including thoughts, words, and deeds while sustaining wholesome karma which is beneficial to all beings. This comes naturally with the cultivation of metta.
    
7. Right Mindfulness - also understood as right awareness or right attention, involves constantly remaining alert to phenomenon that affects the body and mind. All volitional action should be performed mindfully and deliberately, making sure not to act or speak due to ignorance or forgetfulness.
    
8. Right Concentration - is the practice of concentration upon on object of attention until reaching a full state of concentration (samadhi) and meditative absorption (jhana). Traditionally, the practice of samadhi can be developed through mindfulness of breathing, through visual objects, and through chanting. Samadhi is used to suppress the five hindrances in order to enter into jhana. Jhana is used for attaining wisdom by developing insight and using it to examine true nature of phenomena through direct experience.

   And what is right concentration? Herein a monk aloof from sense desires, aloof from unwholesome thoughts, attains to and abides in the first meditative absorption (jhana) which is detachment-born and accompanied by applied thought, sustained thought, joy, and bliss.

   By allaying applied and sustained thought he attains to, and abides in the second jhana which is inner tranquillity, which is unification (of the mind), devoid of applied and sustained thought, and which has joy and bliss.

   By detachment from joy he dwells in equanimity, mindful, and with clear comprehension and enjoys bliss in body, and attains to and abides in the third jhana which the noble ones (ariyas) call: 'Dwelling in equanimity, mindfulness, and bliss.'

   By giving up of bliss and suffering, by the disappearance already of joy and sorrow, he attains to, and abides in the fourth jhana, which is neither suffering nor bliss, and which is the purity of equanimity-mindfulness. This is called right concentration. (MN 141)