Eightfold Path · Pāli: ariya aṭṭhaṅgika magga; Skt: āryāṣṭāṅga mārga

In his first discourse, the Dhammacakkappavattana Sutta (SN 56.11), the Buddha names this path as the fourth of the four noble truths: “the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path” (trans. Ṭhānissaro Bhikkhu). The same discourse frames it as a middle way avoiding “two extremes that are not to be indulged in by one who has gone forth”, the life “devoted to sensual pleasure with reference to sensual objects” and the life “devoted to self-affliction”.

The Magga-vibhaṅga Sutta (SN 45.8) takes the factors one at a time. Right view is “knowledge with regard to stress” and to its origination, its stopping, and the way leading to its stopping. Right resolve is “being resolved on renunciation, on freedom from ill will, on harmlessness”. Right speech means “abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter”; right action, “abstaining from taking life, abstaining from stealing, abstaining from unchastity”; right livelihood, keeping one’s life going “having abandoned dishonest livelihood”. Right effort strives “for the sake of the non-arising of evil, unskillful qualities that have not yet arisen” and for the growth of skilful ones; right mindfulness attends to body, feelings, mind and mental qualities; and right concentration is defined as the four jhānas.

In the Cūḷavedalla Sutta (MN 44) the nun Dhammadinnā gathers the eight into three trainings: “Right speech, right action, & right livelihood come under the aggregate of virtue. Right effort, right mindfulness, & right concentration come under the aggregate of concentration. Right view & right resolve come under the aggregate of discernment.” The Buddha endorsed her answer: “If you had asked me those things, I would have answered you in the same way she did.”