“Setting in Motion the Wheel of the Dhamma” (excerpt) [2] “Now this, bhikkhus, is the noble truth of the origin of sufering: it is (dhammacakkapavattana sutta) (SN 56.11, tr. Bhikkhu Bodhi) this craving which leads to re-becoming, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at craving for existence, craving for extermination. Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of fve thus: [3] “Now this, bhikkhus, is the noble truth of the cessation of sufering: it is the remainderless fading away and cessation of that same craving, the “Bhikkhus, these two extremes should not be followed by one who has giving up and relinquishing of it, freedom from it, nonattachment. gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, [4] “Now this, bhikkhus, is the noble truth of the way leading to the unbenefcial; and the pursuit of self-mortifcation, which is painful, ignoble, cessation of sufering: it is this noble eightfold path; that is, right view, unbenefcial. Without veering towards either of these extremes, the right intention, right speech, right action, right livelihood, right efort, Tathāgata has awakened to the middle way, which gives rise to vision, right mindfulness, right concentration. ... which gives rise to knowledge, which leads to peace, to direct knowledge, . to enlightenment, to Nibbāna. Connected Discourses on the Path (maggasaṃyutta, excerpts) “And what, bhikkhus, is that middle way awakened to by the Tathāgata, which gives rise to vision ... to Nibbāna? It is this noble eightfold path; that Thus have I heard. On one occasion the Blessed One was dwelling at is, right view, right intention, right speech, right action, right livelihood, Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One right efort, right mindfulness, right concentration. This, bhikkhus, is that addressed the bhikkhus thus: “Bhikkhus!” middle way awakened to by the Tathāgata... “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, ignorance is the forerunner in the entry upon unwholesome [1] “Now this, bhikkhus, is the noble truth of sufering: birth is states, with shamelessness and fearlessness of wrongdoing following along. sufering, aging is sufering, illness is sufering, death is sufering; union For an unwise person immersed in ignorance, wrong view springs up. For with what is displeasing is sufering; separation from what is pleasing is one of wrong view, wrong intention springs up. For one of wrong intention, sufering; not to get what one wants is sufering; in brief, the fve wrong speech springs up. For one of wrong speech, wrong action springs aggregates subject to clinging are sufering. up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong efort springs up. For one of wrong efort, wrong

Eightfold Path Notes | Sean Feit Oakes | nadalila.org | 2016 mindfulness springs up. For one of wrong mindfulness, wrong desire has subsided, and thoughts have not subsided, and perceptions have concentration springs up. not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, “Bhikkhus, true knowledge is the forerunner in the entry upon wholesome there is also feeling with that as condition.] When desire has subsided, and states, with a sense of shame and fear of wrongdoing following along. thought has subsided, and perception has subsided, there is also feeling For a wise person who has arrived at true knowledge, right view springs with that as condition. There is efort for the attainment of the as-yet- up…” (SN 45.1) unattained. When that stage has been reached, there is also feeling with . that as condition.’” (SN 45.11) . At Savatthī. “Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood.” “Bhikkhus, just as a pot without a stand is easily knocked over, while one with a stand is difcult to knock over, so the mind without a stand is easily “Yes, venerable sir,” those bhikkhus replied, and no one approached the knocked over, while the mind with a stand is difcult to knock over. And Blessed One except the one who brought him almsfood. what, bhikkhus, is the stand of the mind? It is this Noble Eightfold Path.” (SN 45.27) Then, when that half-month had passed, the Blessed One emerged from . seclusion and addressed the bhikkhus thus: The qualities of the Eightfold Path are… “Bhikkhus, I have been dwelling in part of the abode in which I dwelt just ...how the holy life develops for one who has good friends. (SN 45.2) after I became fully enlightened. I have understood thus: ‘There is feeling ...called “the divine vehicle” & “victory in battle”. (SN 45.4) with wrong view as condition, also feeling with right view as condition…. ...for the purpose of the full understanding of sufering”. (SN 45.5) intention ...speech …action ...livelihood ...efort ...mindfulness... There is ...for the destruction of lust, hatred, and delusion. (SN 45.7) feeling with wrong concentration as condition, also feeling with right ...arise only when there has been a Tathāgata. (SN 45.14-17) concentration as condition. There is feeling with desire as condition, also ...the defnition of ‘wholesome states’. (SN 45.22) feeling with thought as condition, also feeling with perception as condition. ...right concentration with its supports & accessories. (SN 45.28) ...right practice …leading to the other shore (SN 45.31-40) “‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. [When

Eightfold Path Notes | Sean Feit Oakes | nadalila.org | 2016 The Noble Eightfold Path, notes 6. Right Efort (sammā-vāyāma) (P: ariya atthangika magga/S: arya-aṣtanga-marga) 1. prevent the arising of unarisen unwholesome states, 2. abandon unwholesome states that have already arisen 1. Right (or Wise) View (sammā-diṭṭhi/dṛṣti) ...referring to the 5 Hindrances: Understanding actions & results (kamma/karma) 1. sense desire antidote: meditation on impermanence (anicca) Orienting one’s perspective around the 4 Noble Truths 2. ill will a: meditation on loving-kindness (metta) 3. sloth+torpor a: walking, visualization, contemplating death 2. Right Intention/Thought (sammā-sankappa/saṇkalpa) 4. restlessness+worry a: one-pointedness (ekaggatta) Right: intention of renunciation ...good will ...harmlessness 5. doubt a: investigation, inquiry, study Wrong: intention governed by desire ...ill will ...harmfulness 3. arouse wholesome states that have not yet arisen, 4. maintain and perfect wholesome states already arisen 3. Right Speech (sammā-vācā) ...referring to the 7 Enlightenment Factors: Abstaining from false speech; speaking the truth [precept 4] 1. mindfulness (sati) ...slanderous speech; unites the divided, delights in concord 2. investigation of phenomena (dhamma-vicaya) ...harsh speech; speech is gentle ...soothing ...loving …[goes] to the heart 3. energy (viriya) ...idle chatter; ...timely ...true ...useful ...of Dhamma …[with] reason 4. rapture (pīti) 5. tranquillity (passaddhi) Also, 4 commmon guidelines for Right Speech: 6. concentration (samādhi) Right/Wise Speech should be true, kind, helpful, & timely. 7. equanimity (upekkhā)

4. Right Action (sammā-kammanta) 7. Right Mindfulness (sammā-sati/smṛti) Abstaining from taking life [precept 1] Cultivating the 4 Foundations of Mindfulness (satipaṭṭhāna): ...stealing [precept 2] 1. mindfulness of body (rupa): ...sexual misconduct [precept 3] breathing, 4 postures, actions, body parts, 4 elements, corpse in decay 2. mindfulness of feeling tone (vedanā): 5. Right Livelihood (sammā-ājīva) pleasant, unpleasant & neither One should acquire one’s wealth: 3. mindfulness of mind states (citta): legally, peacefully, honestly, harmlessly, knowing the presence or absence of: ...not dealing in weapons, beings, butchery, poisons, intoxicants, desire, aversion, delusion, and meditative states: ...with no deceit, treachery, soothsaying, trickery, usury. distracted/collected, concentrated, liberated

Eightfold Path Notes | Sean Feit Oakes | nadalila.org | 2016 4. mindfulness of mental phenomena (dhamma): “Bhikkhus, suppose there is a guest house. People come from the east, west, 5 Hindrances: north, and south and lodge there; khattiyas, brahmins, vessas, and suddas sense-desire, ill-will, sloth & torpor, restlessness & worry, doubt come and lodge there. So too, when a bhikkhu develops and cultivates the 5 Aggregates: Noble Eightfold Path, he fully understands by direct knowledge those form, feeling tone, perception, mental formations, consciousness things that are to be fully understood by direct knowledge; he abandons by 6 Sense-bases: direct knowledge those things that are to be abandoned by direct eye, ear, nose, tongue, body, mind knowledge; he realizes by direct knowledge those things that are to be 7 Factors: Mindfulness [the balancing factor] realized by direct knowledge; he develops by direct knowledge those things investigation, energy, rapture [the arousing factors] that are to be developed by direct knowledge. tranquillity, concentration, equanimity [the calming factors] 4 Noble Truths: (1) sufering, (2) cause, (3) cessation, and (4) the path “And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the fve aggregates subject to clinging. What 8. Right Concentration (sammā-samādhi) fve? The form aggregate subject to clinging …the feeling aggregate …the “unifcation of mind”/absorption (jhāna/dhyāna): perceptions aggregate ...the mental formations aggregate ...the 1st jhana: rapture/pleasure (piti) based in seclusion, consciousness aggregate subject to clinging. These are the things to be fully with aiming & sustaining of attention (vitakka+vicāra). understood by direct knowledge. 2nd jhana: rapture/pleasure (piti) based in concentration, without aiming & sustaining of attention (vitakka+vicāra). 3rd jhana: equanimity, mindfulness, & clear comprehension, “And what, bhikkhus, are the things to be abandoned by direct knowledge? with happiness (sukha), but without rapture. Ignorance and craving for existence. These are the things to be abandoned 4th jhana: neither pleasure-nor-pain, without joy or grief, by direct knowledge. one-pointed-ness (ekaggattā), & perfection of mindfulness through equanimity. “And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge. Connected Discourses on the Path (maggasaṃyutta, excerpts)

“And what, bhikkhus, are the things to be developed by direct knowledge? At Savatthī. “Bhikkhus, just as the river Ganges slants, slopes, and inclines Serenity and insight. These are the things to be developed by direct towards the east, so too a bhikkhu who develops and cultivates the Noble knowledge. …” (SN 45.159) Eightfold Path slants, slopes, and inclines towards Nibbāna. (SN 45.91)

Eightfold Path Notes | Sean Feit Oakes | nadalila.org | 2016