The Noble Eightfold Path: The Way to the End of Suffering

Notes 

1.Ignorance is actually identical in nature with the unwholesome root "delusion" (moha). When the Buddha speaks in a psychological context about mental factors, he generally uses the word "delusion"; when he speaks about the causal basis of samsara, he uses the word "ignorance" (avijja).2.SN 56:11; Word of the Buddha, p. 263.Ibid.4.Adhisilasikkha, adhicittasikkha, adhipaññasikkha.5.AN 3:33; Word of the Buddha, p. 19.6.MN 117; Word of the Buddha, p. 36.7.AN 6:63; Word of the Buddha, p. 19.8.MN 9; Word of the Buddha, p. 29.9.See DN 2, MN 27, etc. For details, see Vism. XIII, 72-101.10.DN 22; Word of the Buddha, p. 29.11.DN 22, SN 56:11; Word of the Buddha, p. 312.Ibid. Word of the Buddha, p. 16.13.Ibid. Word of the Buddha, p. 22.14.Nekkhammasankappa, abyapada sankappa, avihimsasankappa.15.Kamasankappa, byapadasankappa, avihimsasankappa. Though kama usually means sensual desire, the context seems to allow a wider interpretation, as self-seeking desire in all its forms.16.AN 1:16.2.17.Strictly speaking, greed or desire (raga) becomes immoral only when it impels actions violating the basic principles of ethics, such as killing, stealing, adultery, etc. When it remains merely as a mental factor or issues in actions not inherently immoral — e.g., the enjoyment of good food, the desire for recognition, sexual relations that do not hurt others — it is not immoral but is still a form of craving causing bondage to suffering.18.For a full account of the dukkha tied up with sensual desire, see MN 13.19.This might appear to contradict what we said earlier, that metta is free from self-reference. The contradiction is only apparent, however, for in developing metta towards oneself one regards oneself objectively, as a third person. Further, the kind of love developed is not self-cherishing but a detached altruistic wish for one's own well-being.20.Any other formula found to be effective may be used in place of the formula given here. For a full treatment, see Ñanamoli Thera, The Practice of Loving-kindness, Wheel No. 7.21.AN 10:176; Word of the Buddha, p. 50.22.MN 61.23.AN 10:176; Word of the Buddha, p. 50.24.Subcommentary to Digha Nikaya.25.AN 10:176; Word of the Buddha, pp. 50-51.26.MN 21; Word of the Buddha, p. 51.27.AN 10:176; Word of the Buddha, p. 5128.AN 10:176; Word of the Buddha, p. 53.29.HRH Prince Vajirañanavarorasa, The Five Precepts and the Five Ennoblers (Bangkok, 1975), pp. 1-9.30.AN 10:176; Word of the Buddha, p. 53.31.The Five Precepts and the Five Ennoblers gives a fuller list, pp. 10-13.32.AN 10:176; Word of the Buddha, p. 53.33.The following is summarized from The Five Precepts and the Five Ennoblers, pp. 16-18.34.See AN 4:62; AN 5:41; AN 8:54.35.The Five Precepts and the Five Ennoblers, pp. 45-47.36.Papañcasudani (Commentary to Majjhima Nikaya).37.MN 70; Word of the Buddha, pp. 59-60.38.AN 4:13; Word of the Buddha, p. 57.39.Kamacchanda, byapada, thina-middha, uddhacca-kukkucca, vicikiccha.40.AN 4:14; Word of the Buddha, p. 57.41.AN 4:13; Word of the Buddha, p. 58.42.AN 4:14; Word of the Buddha, p. 58.43.MN 20; Word of the Buddha, p. 58.44.For a full treatment of the methods for dealing with the hindrances individually, consult the commentary to the Satipatthana Sutta (DN 22, MN 10). A translation of the relevant passages, with further extracts from the subcommentary, can be found in Soma Thera, The Way of Mindfulness, pp. 116-26.45.AN 4:13; Word of the Buddha, pp. 58-59.46.AN 4:14; Word of the Buddha, p.59. The Pali names for the seven are: satisambojjhanga, dhammavicayasambojjhanga, viriyasambojjhanga, pitisambojjhanga, passaddhisambojjhanga, samadhisambojjhanga, upekkhasambojjhanga.47.AN 4:13; Word of the Buddha, p. 59.48.AN 4:14; Word of the Buddha, p. 59.49.Dhammo sanditthiko akaliko ehipassiko opanayiko paccattam veditabbo viññuhi. (M. 7, etc.)50.Commentary to Vism. See Vism. XIV, n. 64.51.Sometimes the word satipatthana is translated "foundation of mindfulness," with emphasis on the objective side, sometimes "application of mindfulness," with emphasis on the subjective side. Both explanations are allowed by the texts and commentaries.52.DN 22; Word of the Buddha, p. 61.53.Ibid. Word of the Buddha, p. 61.54.For details, see Vism. VIII, 145-244.55.See Soma Thera, The Way of Mindfulness, pp. 58-97.56.Asubha-bhavana. The same subject is also called the perception of repulsiveness (patikkulasañña) and mindfulness concerning the body (kayagata sati).57.For details, see Vism. VIII, 42-144.58.For details, see Vism. XI, 27-117.59.For a full account, see Soma Thera, The Way of Mindfulness, pp. 116-127.60.Ibid., pp. 131-146.61.In what follows I have to restrict myself to a brief overview. For a full exposition, see Vism., Chapters III-XI.62.See Vism. IV, 88-109.63.Some common renderings such as "trance," "musing," etc., are altogether misleading and should be discarded.64.DN 22; Word of the Buddha, pp. 80-81.65.In Pali: akasanañcayatana, viññanañcayatana, akiñcaññayatana, n'eva-sañña-nasaññayatana.66.Anicce niccavipallasa, dukkhe sukhavipallasa, anattani atta-vipallasa. AN 4:49.67.In Pali: rupakkhandha, vedanakkhandha, saññakkhandha, sankharakkhandha, viññanakkhandha.68.DN 22; Word of the Buddha, pp. 71-72.69.DN 22; Word of the Buddha, p. 73.70.In the first edition of this book I stated here that the four paths have to be passed through sequentially, such that there is no attainment of a higher path without first having reached the paths below it. This certainly seems to be the position of the Commentaries. However, the Suttas sometimes show individuals proceeding directly from the stage of worldling to the third or even the fourth path and fruit. Though the commentator explains that they passed through each preceding path and fruit in rapid succession, the canonical texts themselves give no indication that this has transpired but suggest an immediate realization of the higher stages without the intermediate attainment of the lower stages.71.See Vism. XXII, 92-103.

The Noble Eightfold Path: The Way to the End of Suffering

Recommended Readings 

I. General treatments of the Noble Eightfold Path:

• Ledi Sayadaw. The Noble Eightfold Path and Its Factors Explained. (Wheel 245/247).
• Nyanatiloka Thera. The Word of the Buddha. (BPS 14th ed., 1968).
• Piyadassi Thera. The Buddha's Ancient Path. (BPS 3rd ed., 1979).

II. Right View:

• Ñanamoli, Bhikkhu. The Discourse on Right View. (Wheel 377/379).
• Nyanatiloka Thera. Karma and Rebirth. (Wheel 9).
• Story, Francis. The Four Noble Truths. (Wheel 34/35).
• Wijesekera, O.H. de A. The Three Signata. (Wheel 20).

III. Right Intentions:

• Ñanamoli Thera. The Practice of Loving-kindness. (Wheel 7).
• Nyanaponika Thera. The Four Sublime States. (Wheel 6).
• Prince, T. Renunciation. (Bodhi Leaf B 36).

IV. Right Speech, Right Action, & Right Livelihood:

• Bodhi, Bhikkhu. Going for Refuge and Taking the Precepts. (Wheel 282/284).
• Narada Thera. Everyman's Ethics. (Wheel 14).
• Vajirañanavarorasa. The Five Precepts and the Five Ennoblers. (Bangkok: Mahamakuta, 1975).

V. Right Effort:

• Nyanaponika Thera. The Five Mental Hindrances and Their Conquest. (Wheel 26).
• Piyadassi Thera. The Seven Factors of Enlightenment. (Wheel 1).
• Soma Thera. The Removal of Distracting Thoughts.(Wheel 21).

VI. Right Mindfulness:

• Nyanaponika Thera. The Heart of Buddhist Meditation.(London: Rider, 1962; BPS, 1992).
• Nyanaponika Thera. The Power of Mindfulness. (Wheel 121/122).
• Nyanasatta Thera. The Foundations of Mindfulness (Satipatthana Sutta). (Wheel 19).
• Soma Thera. The Way of Mindfulness. (BPS, 3rd ed., 1967).

VII. Right Concentration & The Development of Wisdom:

• Buddhaghosa, Bhadantacariya. The Path of Purification (Visuddhimagga). Translated by Bhikkhu Ñanamoli, 4th ed. (BPS, 1979).
• Khantipalo, Bhikkhu. Calm and Insight. (London: Curzon, 1980).
• Ledi Sayadaw. A Manual of Insight. (Wheel 31/32).
• Nyanatiloka Thera. The Buddha's Path to Deliverance. (BPS, 1982).
• Sole-Leris, Amadeo. Tranquillity and Insight. (London: Rider, 1986; BPS 1992).
• Vajirañana, Paravahera. Buddhist Meditation in Theory and Practice. 2nd ed. (Kuala Lumpur, Malaysia: Buddhist Missionary Society, 1975).

All Wheel publications and Bodhi Leaves referred to above are published by the Buddhist Publication Society.