As revealed by the Buddha with the Four Noble Truths, it is possible to eliminate Dukkha(1) from our lives by taking the actions described in the Noble Eightfold Path.
"In order to get rid of suffering we need to eliminate the causes and conditions of suffering, and in order to achieve happiness we need to acquire the causes and conditions of happiness," notes the Dalai Lama.
By following the Eightfold Path (a.k.a. Middle Way), we can learn to think, act, speak, work, and manage our life and relationships with mindfulness, compassion, and empathy. As expressed by Ajahn Chan, “There is a middle way between the extremes of indulgence and self-denial, free from sorrow and suffering. This is the way to peace and liberation in this very life.”
The eight branches of the Path are grouped into the categories of Wisdom, Moral Conduct, and Mental Discipline.
Wisdom encompasses:
Right View / Understanding
Right Intention / Thought
Moral Conduct encompasses:
Right Speech
Right Action
Right Livelihood
Mental Discipline encompasses:
Right Effort
Right Mindfulness
Right Concentration
Note that the term “right” as used in Buddhist teachings is not taken as a synonym of good (as in good vs. evil) - in it has no moral significance. Instead, “right” is characteristic of action, words, or thoughts that generate happiness and inner peace for ourselves and others and drives us away from suffering.
The foundation of the Eightfold Path is recognizing and understanding the interdependence of cause and effect, called the doctrine of Karma/Vipaka. Karma is cause and is defined as any willful, intentional action we undertake having moral implications (actions that contravene any of the Five Precepts). Vipaka is defined as the effect of the karmic action; the resulting consequences of our actions. Karma and Vipaka mold and shape all that we have been and done, all that we have been told, all situations in which we have lived, and in every present moment as we consciously or unconsciously determine the future. Our life is both the Vipaka (effect) of the past actions and the Karma (cause) of our present and future actions.
The Buddha taught that Karma/Vipaka is not linear, because in any present moment we have the opportunity to chose our intention and action. The intricate interplay of the many threads of Karma/Vipaka, some reinforcing each other, some counterbalancing, some fading, some strengthening, is said to have been one of the realizations that came to the Buddha as he sat under the Bodhi tree.
Each branch of the Noble Eightfold Path interacts with the other branches to support and encourage developing beneficial, mindful, and moral thinking, awareness, activity, and action. It also supports and encourages avoiding/abstaining from actions, activity, thinking, and awareness that have detrimental impact to oneself, to others, and to our natural environment. The following image depicts the complex interdependent nature of each of the branches.
Image courtesy of Jenny Leonard Art
1. Right View / Understanding - "Understanding" is sometimes translated as "knowledge" or "views." This principle involves the content and direction of our thinking; we are making an effort to stop mechanical, automatic thinking. We regularly question our old beliefs, attitudes, and assumptions. We endeavor to let go of egoism and egotism. Right understanding starts by acknowledging the suffering and difficulties in the world around us, as well as in our own lives. Then it asks us to deeply question and discover what we really care about, and to use that understanding as the basis of our spiritual practice. When we clearly see that things are not quite right in others and in ourselves, we also become aware of and explore other possibilities.
2. Right Intention / Thought - This is concerned with the character and quality of the emotional drives that underlie our thoughts. Through Right Understanding, we cultivate and develop thoughts and actions that are based on beneficial motivation. We move away from suffering from emotional blocks that interfere with clear thinking (e.g., greed, judging, jealousy, envy, fear, unfulfilled expectation, anger, lust, etc.). We become willing to work through and let go of old emotional and motivational reactions that may obstruct our clarity of thought and perception. "Wise Intention = motivation, inspired by understanding, to end suffering."
3. Right Speech - This frees us from: a commitment to always being "right," dogmatic or authoritarian statements, self-righteousness, and trying to make ourselves better by putting ourselves above others and causing them to feel less. Right speech avoids: lying of any type; gossip, malicious, vindictive, spiteful or slanderous talk; any talk intended to inflict pain, stir up hatred, or incite violence; telling secrets told in confidence; judgmental put-downs and other forms of oneupmanship; and other forms of speech that are not beneficial to oneself or others. It requires our ongoing intention and effort to be honest with oneself. Speaking less, we listen more.
4. Right Action - This element embodies the concepts of karma and vipaka described above. Right Action refers to keeping the five Precepts(2): i) not killing; ii) not stealing; iii) not misusing sex; iv) not lying; and v) not abusing intoxicants. The precepts are not commandments – they describe a mindful, harmonious, and compassionate way to live and respond to life's challenge.
5. Right Livelihood - This concerns the effort we expend acquiring the things need to sustain and live our life that do not compromise the Precepts of Right Action and which do not cause harm to ourselves, others, or the natural world. It is livelihood that is consistent with living ones life in accordance with the other seven branches of the eightfold path, and that can further our own spiritual development.
6. Right Effort - This involves cultivating skillful, peaceful habits of mind—especially insight, intuition, and willpower. Insight helps us perceive which of our usual and habitual states of mind are useful and valuable to preserve or strengthen, and which are unhelpful and deserving of our effort to discard.
7. Right Mindfulness - This focuses on developing our unconditioned awareness of the present moment based on: i) awareness of our body; ii) awareness of feelings; iii) awareness of mental phenomena (thoughts, emotions); iv) awareness of physical surroundings; and v) awareness of truths/laws of experience. In mindfulness, we are not asked to "think about" or conceptualize, but to simply "pay attention to." We develop equanimity (even-mindedness) and compassion, allowing us to see the world and our fellow humans clearly, without expectation, without judgment, without envy, without hatred.
8. Right Concentration - This is "cultivating a steady, focused, ease-filled mind." Right concentration refers to the cultivation of mental disciplines that further our ability to be mindful in the present moment. This can help us move away from "monkey mind" to the ability to maintain a clear and steady focus of our attention and awareness.
The challenges and the benefits of the eightfold path are in the fundamental grasp of each element and how to put each of the eight principles into practice. By misunderstanding them, we can go astray. This is where a capable and trusted teacher comes in.
Go to my “Links to Resources” page for links to Buddhist resources I’ve used as references.
(1) Dukkha
Often translated as suffering, dukkha is better understood as being unhappy or dissatisfied with something in our life and craving it were different. This could be feeling jealousy for what another may have, craving something that we do not have, or being in great physical or emotional pain and being unable to accept it as a condition of one’s life in the present moment.
(2) FivePrecepts
By respecting life, we work to protect all living things and this planet that sustains life.
By being generous, we give freely of our time and resources where needed. We do not exploit other people or resources for our personal gain. We act to promote social justice and well-being for everyone.
By refraining from sexual misconduct, we are mindful of the pain caused by sexual misconduct, we honor our commitments to others, and take appropriate action to protect others from sexual exploitation.
By not lying, we are always truthful and avoid language that instigates or causes enmity and discord, and we practice deep (mindful) listening to others.
By avoiding intoxicants, we nourish ours and others’ bodies with healthful food. We nourish our minds by avoiding types of ideas, information, materials, and people that are addictive, cause agitation, advocate hate and violence, promote or engage in forms of physical, emotional, or sexual misconduct or abuse, or advocate or engage in forms of social injustice. This includes books, newspapers, blogs, magazines, websites, games, or other forms of entertainments, as well as jobs and organizations that engage in intoxicating behaviors or manufacture, market, or sell things encouraging intoxicating activities.