THE NOBLE EIGHTFOLD PATH
This looks like a sequence of steps, but it isn’t really. The ‘steps’ really represent aspects of 'self-transformation', of a way of life. The path is made up of three main dimensions: an ethical practice, a meditational practice, and wisdom.
They are not rules of a ‘disciplinary’ type, but guidance on letting go of all those things which obstruct our peace, wisdom and compassion. Although the word ‘samma’ has been translated as ‘Right’ in each case, this is misleading because it is not meant to contrast with ‘wrong’. Maybe ‘wholesome’ or 'appropriate' would have been a better translation. Let us take ‘Right speech’ as first (although traditionally ‘Right View’ comes first.)
1 Right Speech. Endeavouring to let go of speaking and writing which are deceptive, manipulative, exploiting, harsh, demeaning, bullying, lustful, spiteful, angry and so on. Passively resisting wrong speech, and modestly assisting others in understanding right speech.
2 Right Action. Endeavouring to let go of actions (and deliberate omissions) which are deceptive, manipulative, exploiting, harsh, demeaning, bullying, lustful, spiteful, angry and so on. Passively resisting wrong action, and modestly assisting others in understanding right action. [Moral precepts sila – see Note below]
3 Right Livelihood. Endeavouring to let go of work or employment or sustaining a living by means which are deceptive, manipulative, exploiting, harsh, demeaning, bullying, lustful, spiteful, angry and so on. Choosing work which aids one’s peace and understanding and that of others. Passively resisting wrong livelihood, and modestly assisting others in understanding right livelihood.
4 Right Effort. One’s efforts in life are ordinarily driven rather thoughtlessly by one’s craving for more; whereas the peaceful effort is to follow this path and keep on letting go of craving in all its forms every day. The point is not to chide oneself when one does not let go of this or that (e.g. getting angry with someone), but constantly to renew one’s effort to let go.
5 Right Mindfulness. The effort becomes easier to sustain the more mindful one becomes i.e. the more aware (consciously attentive) one becomes of one’ s self and its ego-building tendency to seek out more for itself. In meditation practice we are making the effort to develop our mindfulness, for it is through sustained mindfulness that we can let go of craving and become peaceful.
6 Right Concentration. In meditation our mind eventually may become single-pointed, focussed with great clarity, purity and tranquility, as a preamble to enlightenment. Boundaries and divisions, and a sense of 'self', fall away.
7 Right Understanding (View, Thinking, Wisdom). (Traditionally, the first aspect of the path.) This is a deep understanding of the four noble truths and their dependence on ‘emptiness’ (anatman, letting go). It means seeing everything - oneself, others, the world - in a coherent, profound and compassionate way, with a clear view of the nature of impermanence and self, desire and greed, divisiveness and hatred, pride and ignorance.
8 Right Intention (Will, Resolution). This is non-attachment and not-harming [ahimsa]. Willing only what furthers one’s enlightenment and that of others.
Gautama, through his own sustained effort, found that while self-indulgence in pleasure and pride cannot liberate one from that profound human anxiety, neither can self-denial and self-punishment. His way he described as ‘the middle way’, in which we recognise our nature, examine it, and knowingly and gently make use of our own nature to transcend ourselves.
NOTES
Traditional Moral precepts [Sila] of 'Buddhism': 1-5 for lay people (plus 6-8 during upasaka); plus 6-10 for monks/nuns.
Abstain from:
1. Harming living things
2. Taking what is not given
3. Misconduct involving sense-pleasure
4. False speech
5. Intoxication
6. Solid food after midday
7. Frivolous entertainments
8. Perfumes and jewellery
9. Raised, soft beds
10. Involvement with money / valuables
Note that meditation practitioners do not "worship" the Buddha.. They rely on themselves. There is nothing in meditation that excludes the recognition of insight and insight practices from other teachers in other cultures and traditions. Meditation practitioners simply follow Gautama's practical advice with some initial confidence that it is worth a try to see if it will work to any extent. If it brings a little peace of mind, then it is worth while trying to bring a little more, and so on. Some practitioners find peace and wisdom slowly over a life-time, and some experience a sudden insight or series of insights.
Even a little insight derived from meditation will show us the interconnectedness and interdependence of human beings and all things. If individuals and groups act in ignorance of this aspect of our existence then harm will inevitably result, and harm that boomerangs back at those doing the harm, whether wittingly or not. To bring this fact of our existence to the surface, and into our consciousness, we may benefit by understanding the concept of public accountability and living by it as a matter of 'right livelihood'.
The eight factors of the Noble Eightfold Path (often symbolized by a wheel consisting of eight spokes) can be grouped into three strands - wisdom, morality and concentration.
Wisdom consists of two factors, Right Understanding and Right Thought. The first of these is to do with developing an understanding of the Buddha's principal teachings, including the four noble truths, the law of kamma (good deeds lead to happy states, bad deeds to miserable ones) and the three marks of existence (suffering, impermanence and not-self). Right Thought is thought free form ill-will, cruelty and lust.
Morality. Like all other religions, Buddhism encourages its followers to adhere to a robust moral code. In the Noble Eightfold Path, this is represented by Right Speech, Right Action and Right Livelihood. Consequently a Buddhist endeavors to abstain from lying, harsh or malicious speech, gossip and tale-bearing. Similarly, by Right Action, a Buddhist abstains from killing (including animals), stealing and unlawful sexual intercourse. The last of these would include rape, cheating on your partner and visiting prostitutes. Right Livelihood would preclude any occupations that would involve the breaking of the five precepts. Consequently, jobs which involve killing (a butcher, for example) or drinking (a publican) would be seen as unwholesome.
Concentration. The final three factors, Right Effort, Right Mindfulness and Right Concentration can be classed under the umbrella term 'Concentration'. Right Effort involves avoiding or overcoming unwholesome states and developing and maintaining wholesome states. For example, you decide to avoid losing your temper and instead develop and maintain a sense of equanimity. Right Mindfulness and Right Concentration relate to two approaches to meditation that are seen as vital to one's spiritual development. Without meditation, nibbana can't be won - morality and understanding on their own are not enough. In fact, all three strands, all eight factors are necessary.