Noble eightfold path

The Noble Eightfold Path (in Sanskrit: āryāsṭāṅga mārga and in Pali: Ariya aṭṭhaṅgika magga) is considered, according to Buddhism, as the path that leads to the cessation of dukkha ('suffering'). This cessation of suffering is known as nirvana.

Wheel of dharma.

The noble path is one of the fundamental Buddhist teachings; the fourth part of the Four Noble Truths. In Buddhist symbology, the noble path is usually represented by the wheel of dharma, where each spoke represents an element of the path. This symbol is also used for Buddhism in general.

The elements of the noble eightfold path are subdivided into three basic categories: wisdom, ethical conduct, and training of the mind (or meditation); to rehabilitate and decondition the mind. In all the elements of the noble path, the word “correct” is a translation of the word "sammā" (in Pali), which means 'fullness', 'coherence', 'perfection' or 'ideal'. The noble path is:

• (pali: scarf) Wisdom

1. (songwriter: dharass)....................

2. (sa)kalpa • sa)kappo) right thought or determination

• (sīla) Ethics or Virtue conduct

3. (vāc • vācā) To speak correct

4. (karmānta • kammanto) Act correct

5. (ājīva • ājīvo) Correct livelihood

• (samadhi) Mind training

6. (viāiāma • vāyāmo) Right effort

7. (smriti • sati) Correct attention or awareness of the right time

8. (samādhi • samādhi) Correct concentration or meditation

Although the path is numbered from one to eight, it is not normally thought of as a series of linear steps through which one must progress; rather, as the Buddhist monk and scholar Walpola Rahula points out, the eight elements of the Noble Path “should be developed more or less simultaneously, to the extent possible according to each individual's capacity. Everyone is united and each one helps the cultivation of the others"; this being a practical guide that is done in parallel.

The Noble Eightfold Path, by the way it is written, can be understood in an ordinary or practical way by non-Buddhists or in a transcendental and sacred way for Buddhists.

Wisdom

Lot flower, symbol of the nirvana.

The category of wisdom of the Noble Path is made up of those elements that refer to mental or cognitive aspects of Buddhist practice. It is said that when someone begins to walk on this noble path and has also destroyed the first three chains, opens the eye of dharma, and now becomes a sotāpanna. In general, it is the search for transcendental knowledge, so as not to get lost in the paths of ignorance and the belief in lies.

Correct view or understanding

View or understanding, sometimes translated as 'perspective', is the paradigm or philosophy that a person has about reality. Correct view refers to the understanding and comprehension of the Four Noble Truths of Buddhism. In the Mahāsatipaṭṭhāna Sutta, Śākyamuni Buddha explains this facet:

• Understanding Suffering (Suffering exists)
• Understanding its origin (Desire is the origin of suffering)
• Understand its extinction (The cessation of desire eradicates suffering)

In the Sammādiṭṭhi Sutta, Buddha Sariputra instructs that Right Understanding can be achieved alternatively through the understanding of: the wholesome and the unwholesome, the four nutrients, the Twelve Nidanas or the three defilements.

In order to know the Four Noble Truths, other Buddhist foundations must be understood, such as: Tri-Laksana, anātman, nirvana, pratitya-samutpada, skandha and karma.

Right thought or determination

This facet, sometimes translated as 'intention', 'motivation', 'aspiration' or 'our will to change' is explained in the Magga Vibhanga Sutta. Correct thinking is:

• Intention of nekkhamma: renunciation of the worldly path so that we can reach the nirvanalet go, for nothing is constant
• Intention of good faith or will
• Intention of ajimsá: non-violence towards other agencies

Correct thought refers to emotions, and consists of correctly channeling thought to achieve a serene freedom from sensuality, away from ill will and cruelty, and towards goodness and compassion.

Ethical conduct (shila)

The Noble Path Operated by the Canon Páli.

This facet of the Noble Path is understanding that every time we speak or act we add a karmic burden as a consequence. Ethics is considered the base or foundation on which unwholesome thoughts and practices end and higher meditative states begin.

This aspect of the Noble Eightfold Path is the most extroverted, because it deals directly with the relationship between Buddhists and other members of their society. Furthermore, this subgroup of the Noble Eightfold Path constitutes the Five Precepts (Sanskrit: pañcha śīla, Pali: pañcha sīla), the basis of Buddhist ethics:

• Stop destroying life.
• Stop taking what is not given to us.
• Abstain from inappropriate or harmful sexual behaviors.
• Stop lying or cheating.
• Abstain from keeping wrong visions of reality.

In AN 11.2 (an act of will) of the Cetana Sutta (sutra on conscience), Gautama Buddha says that ethics is virtue (without clinging to virtue) that gives freedom from remorse, which leads to joy, serenity and other characteristics of the boddhi nature.

It is in the nature of reality that the freedom of remorse arises in the person with virtue, consummated by virtue.

In Buddhism, this is also one of the Ten Memories along with the Three Gems.

There is the case of the noble disciple who remembers his own virtues, then [they are] unbreakable, unstainted, freed, praised by sages, without filth, propitiated for contemplation.

Speak correctly

It is the way Buddhists make the best use of their speech or language. In the Pali Canon, this aspect of the Noble Path is explained as follows:

• Stop lying:

Abandoning the lie, he abstains from lying. Speak the truth, stay with the truth, it's firm, reliable, not someone who cheats on others...

• Stop talking slander, slander:

Abandoning slanderous speech, slander abstains from slanderous, slanderous speaking. What you've heard here doesn't say there to separate those people from here. What you've heard there doesn't say here to separate those people from the people there. Thus, reconciling those who have separated or strengthened themselves who are in union, loves concord, enjoys concord, enjoys concord, talks creating concord...

• To refrain from disrespectful speech:

Abandoning disrespectful speech, he refrains from speaking disrespectful. He speaks words that are reassuring for the ear, that are affectionate, that go to the heart, that are educated, attractive and pleasing to people in general...

• Stop talking frivolously:

Abandoning frivolous speaking, he refrains from speaking frivolously. He speaks what is right, speaks what is a fact, which agrees with the goal, the Dharma and the Vinaya. He speaks words that are worth treasure, convenient, reasonable, circumscribed, connected to the goal.

Regarding telling the truth about worldly knowledge, the Cunda Kammaraputta Sutta (AN 10.176) attributes Gautama as follows:

"There is the case where a certain person, abandoning the lie, abstains from the lie. When someone has been called [...], if you ask him as a witness: “Come and say, good person, what you know”: If you don’t know, he says, “I don’t know.” If you know, he says, “Yes I know.” If he did not see, he says, “I did not see.” If he saw, he says, “Yes I saw.” Then he never consciously says a lie for his own good, for the good of another person, or for any reward. Abandoning the false talk, he abstains from the false speaking."

With regard to telling the truth about spiritual knowledge, the Canki Sutta (MN 95) ascribes to Gautama the following warnings:

“If a person has conviction, he states: “This is my conviction,” he safeguards the truth. But it does not come to the final conclusion “only this is true; everything else has no value”.

“If a person likes something [...] sustains an unbreakable tradition [...] he has something reasoned through the analogy [...] he has something in which he agrees, having analyzed different points of view, he states: “This is something in which I agree, having analyzed different points of view.” That's how it protects the truth. But it does not come to the final conclusion “only this is true; everything else has no value”.

Walpola Rahula sums up this path factor by saying that by refraining from engaging in "bad and harmful ways of speaking" means that "one naturally has to tell the truth, has to use friendly and benevolent, pleasant and kind, meaningful and useful words".

Act Right

"Act right" or "correct conduct" it deals with the proper way Buddhists should act in their daily lives. In the Cunda Kammaraputta Sutra (AN 10.176), this aspect of the Noble Path is explained thus:

• Stop taking life:

There is the case of a certain person who, abandoning the taking of life, abstains from taking life. Meditate with his fishing rod at rest, his knife at rest, scrupulous, merciful, compassionate for the well-being of all living beings.

• Stop taking what is not given, stealing:

Failing to take what is not given, he abstains from taking what is not given. It does not take, like a thief, things in a village or in nature, that belong to others and have not been given them.

• Abstaining from inappropriate, harmful sensual behaviors.

AN 10.176 (Thanissaro, 1997b). This is a speech given to a layman.

Adequate livelihood

The "sustenance" or "proper livelihood" It is based on the concept of ajimsá, or harmlessness, and essentially states that a Buddhist should not opt for trades or professions that directly or indirectly harm other living beings or systems. These occupations include "trading lethal weapons, intoxicating drinks, poisons, killing animals", among others. "Trading in humans" —such as the slave trade and prostitution— is also wrong, as are other dishonest ways of gaining wealth, such as "corruption, swindling, cheating, stealing, scheming, persuading, insinuating, undervaluing, [and] persecuting profit with profit". In summary Proper livelihood consists of:

• To renounce an incorrect living.
• Live in a correct way.

In addition, for an example in which Gautama Buddha instructs a layman in the auspicious manner of earning and protecting material wealth, including advice on saving, see the Dighajanu Sutta.

Samadhi; mind training

This grouping of the last three links of the path (samādhi) is the one that receives the greatest variety of translations by different authors, who can also refer to it as 'meditation', 'concentration ', 'mental discipline', 'cultivation of the mind and heart' or 'being present'. This section is made up of the elements that deal with how the Buddhist practitioner can gradually transform the activity of his mind, his emotions, and the way of seeing reality.

Right Effort

This section (in Sanskrit: vyāyāma) is part of samādhi, so it is understood that the effort is mental. Vyāyāma involves continuous effort, conscious practice to essentially keep the mind free of thoughts that might impair the ability to perform or put into practice the other elements of the Noble Path. For example, wishing ill for another organism contradicts the precept —contained in correct thought— to wish the best for others (including that everyone reach nirvana). This element refers to the process of trying to uproot such unhealthy thoughts and replace them.

Effort (sometimes also called diligence or energy) is right, for a Buddhist it is considered to engage in an effort that is healthy in terms of karma; this means, in terms of the consequences of those efforts. To achieve a correct effort is necessary (vīria) or spiritual energy. The four stages of this facet are explained in sutra SN 45.8:

• To strive to prevent the insane that has not yet arisen:

It generates desire, efforts, persistence, defends and exercises its intention that evil does not arise; before these insane qualities arise.

• To strive to destroy the insane that has come:

It generates desire, efforts, persistence, defends and exercises its intention that evil be abandoned; when these insane qualities have already arisen.

• To strive to produce how healthy it has not yet arisen:

It generates desire, efforts, persistence, defends and exercises its intention that the good arises; before these healthy qualities arise.

• To strive to cultivate how healthy it has come:

It generates desire, efforts, persistence, defends and exercises its intention to maintain, non-confusion, increase, fullness, development and culmination of good; when these healthy qualities have already arisen.

Correct attention

This element deals in detail with mindful and conscious contemplation in Buddhism and refers to the practice of keeping the mind in the present moment (being in the now, the present), aware of phenomena as they affect the body And the mind. In the Magga-vibhanga Sutta, and other sutras DN 22 (Thanissaro, 2000), MN 141 (Thanissaro, 2005), and SN 45.8 (Thanissaro, 1996). This aspect is explained as follows:

• Kayanupassana: attentive, conscious contemplation of the body:

It contemplates his own body... conscious, attentive, contemplating... having already been liberated, uprooted from worldly desire and aversion.

• Vedananupassana: attentive, aware contemplation of the perception of its environment.

It contemplates the very perception of its environment. conscious, attentive, contemplating... having already been liberated, uprooted from worldly desire and aversion.

• Cittanupassana: attentive, conscious contemplation of the mind:

Contemplate your own mind. conscious, attentive, contemplating... having already been liberated, uprooted from worldly desire and aversion.

• Dhammanupassana: attentive, conscious contemplation of his thoughts:

It contemplates the perception of his thoughts. conscious, attentive, contemplating... having already been liberated, uprooted from worldly desire and aversion.

The Maha-parinibbana Sutta (DN 16) explains:

"And how, Ananda, is a person an island in itself, refusing itself, without the need to seek out external shelter; with the dhamma as its island, the Dhamma as its refuge, without the need to seek another refuge"

Concentration, meditation or correct absorption

This aspect is explained in terms of the jhānas; levels of absorption in meditation:

• First jhānapathamajjhana(c):

Quite distanced from sensuality, distanced from insane states, a person enters the first absorption (jhāna): ecstasy (piti) and happiness (sukha) are born from uprooting, accompanied by discursive and verbal thinking (vitakka and vicara).

• Second jhāna (dutiyajhana(c):

Calming and relaxing the mind, a person enters the second absorption (jhāna): ecstasy (piti) and happiness (sukha) are born of concentration in one's own consciousness (ekaggata) free from discursive and verbal thinking (vitakka and vichara).

• Third jhānatatiyajhana(c):

With ecstasy vanished, a person remains equal, attentive, conscious, contemplating, physically sensitive to pleasure. It enters and remains in the third absorption (jhāna); now called by noble people as "equanimity and contemplative, someone who has a pleasant abode".

• Fourth jhāna (catutthajjhana(c):

With the abandonment of pleasure and pain... as with the previous disappearance of ecstasy and stress... it enters and remains in the fourth absorption (jhāna): purity in equanimity (upeksa) and contemplation, neither in pleasure nor in pain.

The noble path and cognitive psychology

The noble path, especially the last three aspects (samādhi), is related to cognitive psychology because it prescribes a mental discipline. The right aspect of effort (vyāyāma), in cognitive psychology, is called or is related to intentionality.

In the essay 'Buddhism Meets Western Science,' Gay Watson explains:

The Noble Eightfold Path is, from a psychological point of view, an attempt to change patterns of thought and behavior. It is for this reason that the first element of the path is Right Understanding (sammā-diṭṭhi), which is how one's mind sees the world. In the second element of the wisdom category (paññā) of the Noble Path, this world view is intimately connected with the second element, Right Thought (sammā-saṅkappa), which concerns the patterns of thought and intentionality that control our own actions. These elements can be read in the opening verses of the Dhammapada:

So, altering one's distorted worldview, with "calm perception" instead of a 'contaminated perception', one is able to mitigate suffering. Watson explains this from a psychological point of view (translation):

More facets

In the Great Sutra Forty (Mahācattārīsaka Sutta), of the Pali canon, Siddhartha explains that the cultivation of the Noble Path leads to another stage after attaining nirvana. This is part of the wisdom category and is correct liberation (sammā vimutti). There may be anywhere from one to eight releases, but this is not yet clear and further study is ongoing.

Spanish translation

Samādhi translates as 'meditation', which is a more colloquial term and known by the general population, or as concentration, a somewhat more common term in specialized literature. This concentration or meditation implies a conscious practice and is one of the axes of Buddhism.

Vitaka, vichara, and the terms that are used as features that appear and disappear in the first four jhannas, have no completely clear translation. When you find many translations, or you don't find clear or exact translations, you can also use the original Sanskrit term.