The Eightfold Path

Buddhism focuses on the problem of human suffering. In doing so, Buddhism invites us to walk a path away from suffering - not in the absence of it, but in the acceptance of it. By accepting suffering, we can become enlightened beings.

In order to explain why suffering occurs and how to avoid the unwholesome actions that cause suffering, Buddhist ethics begins with the Four Noble Truths. These truths are:

1. Life is suffering;
2. Suffering is due to attachment;
3. Attachment can be overcome;
4. There is a path for accomplishing this.

The first noble truth - "Life is suffering" - introduces the topic of duhkka, which translates as "suffering," "imperfect," or "stressful." The second noble truth explains why suffering occurs. Suffering comes from the impermanence of things in the material world (anitya). Suffering also comes from desire or greed (trishna), which leads to attachment. In the words of Dr. C. George Boeree, "Not fully understanding the impermanence of things is what leads us to cling in the first place." The third noble truth states that there is a way to overcome the desire that causes suffering. According to Buddhist beliefs, overcoming desire allows a person to reach nirvana, which is the acceptance of the impermanence and imperfection in life. The fourth and final truth states the way to achieve freedom from suffering, which is known as the Middle Way. The Middle Way is also called the Eightfold Path.

The Eightfold Path, more specifically, is the practical guide for Buddhist ethics. It is the earliest foundation for ethical thought in the Buddhist belief system, which identifies the dimensions of proper Buddhist conduct. However, despite its appearance, the Path is not a series of steps that must be done in order. As stated by Walpola Rahula, a monk and scholar, the Path's steps "are to be developed more or less simultaneously, as far as possible according to the capacity of each individual. They are all linked together and each helps the cultivation of the others." Thus, the steps are more like a wheel than a ladder; this wheel is known as the Dharmachakra.

The Eightfold Path is first divided into three concepts, which are termed the Threefold Way. The Threefold Way consists of meditation (also known as mental development), wisdom, and morality. Meditation allows a person to understand why suffering arises. Wisdom occurs with the realization that freedom from suffering can be achieved. Morality is taking how suffering can be overcome and putting it into action (avoiding unwholesome action). Together, these generalize the Eightfold Path into categories of steps.

The first two steps of the Path are "wisdom" steps: Right View and Right Aspiration. The three middle steps of the Path are "morality" steps: Right Speech, Right Action, and Right Livelihood. The final three steps of the Path are "meditation" steps: Right Effort, Right Mindfulness, and Right Concentration.

"Wisdom Steps"

Wisdom is the mental or cognitive aspect of the Path. The first step, Right View (a.k.a. "Understanding" or "Perspective") is explicitly stated in the Four Noble Truths. In order to accomplish this goal, a person must completely understand the Truths, which provides a full understanding of suffering.

The second step, Right Association ("Intention") involves knowing the reason for being on the Path. In the Magga-vibhanga Sutta, it is explained as this: "And what is right thought? Being resolved on renunciation, on freedom from ill will, or harmlessness." Thus, knowing why suffering occurs and knowing the reasons to be a Buddhist (which is entirely unique to the practitioner) accomplish the first two steps.

"Morality Steps"

Morality, or ethical conduct, involves the practitioner's relationship with and involvement in society. The third step, Right Speech, involves primarily four aspects: lying, slander, harsh speech, and idle talk (also known as malicious gossip). As Peter Della Santina states in The Tree of Enlightenment, "It is said that a harsh word can wound more deeply than a weapon, whereas a gentle word can change the heart and mind of even the most hardened criminal." Thus, a practitioner must be sure that what words come from his/her mouth are always pure and devoid of hatred.

The fourth step, Right Action ("Conduct") is the proper way to act in daily life. The proper way to act involves respect for life, property, and relationships. Together, Right Speech and Right Action culminate in the Five Precepts, which is the fundamental ethical code of Buddhism. The Precepts are:

• Not killing or causing harm to other living beings;
• Not taking the not-given (i.e., not stealing);
• Avoiding sexual misconduct (not causing harm to oneself or others in the area of sexual activity);
• Avoiding false speech; and
• Abstaining from drink and drugs that cloud the mind.

Summarized, the Precepts are the principles of love, generosity, contentment, truthfulness, and awareness.

The fifth step, Right Livelihood, states what occupations are unwholesome. These include occupations which trade in animals for slaughter, slavery, the creation and dealing of weapons or poisons, and those related to intoxicants. Thus, by avoiding unkind speech, acting properly in daily life, and avoiding certain professions, a Buddhist can accomplish the middle three steps.

"Meditation Steps"

Meditation (or mental development) involves shaping the practitioner's outlook on life. By meditating, Buddhists believe they can understand themselves and the world that they live in.

The sixth step, Right Effort, is keeping one's thoughts unimpaired. Ajahn Chah stated that Right Effort "is the effort to be aware and awake in each moment, the effort to overcome laziness and defilement, the effort to make each activity of our day meditation".

The seventh step, Right Mindfulness, and the eighth and final step, Right Concentration, are concerned with the practice of meditation. Right Mindfulness is the effort to keep the mind in a detached state from the world. Right Concentration is defined in the four jhana, which are:

1. Being withdrawn from sensuality and unwholesome states;
2. Not having directed thought or evaluating thought;
3. Achieving a state of equanimity, being fully aware and physically sensitive to pleasure; and
4. No longer sensing pleasure or pain.

Together, these steps comprise the Eightfold Path that all Buddhists follow in their own time. It is always important to remember that the steps are not linear; they are interconnected in their aspiration to enlightenment.