A FEW DETAILS ABOUT
THE FOURTH NOBLE TRUTH
THE EIGHTFOLD PATH

The Fourth Noble Truth is exactly the same as The Eightfold Path – it's an alternative name. The Fourth Noble Truth maps out eight steps to end Dukkha, generate Sukkha, and be free from Karma (repetitions).

The Eightfold Path is largely self-explanatory and appears to be relatively accurately transmitted over the years.

The steps of the Eightfold Path are Right Understanding or View, Right Thought or Resolve, Right Speech, Right Action or Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration or Absorption.

Of the oldest, trusted, Pali texts, the Mahāsatipaṭṭhāna gives the most detailed explanation of these eight steps, with explanations which are not included in short summary versions.

I give commentaries on the first and last three steps of the Eightfold Path.

## The First Step : Right Understanding

In short summary versions, the first step Right Understanding can be easily misunderstood. However the Mahāsatipaṭṭhāna is clear:

English Translations, Ref 1: Pali Tipitaka
"And what, monks, is Right Understanding? It is this, monks: the knowledge of suffering, the knowledge of the arising of suffering, the knowledge of the cessation of suffering, the knowledge of the path leading to the cessation of suffering. This, monks, is called Right Understanding."

Suffering is the translation of Dukkha. Right Understanding does not refer to the right understanding of the Sun and Moon, or genetics, general philosophy or anything else except Dukkha

Therefore whenever i see the word 'suffering', i translate this back to Buddha's original idea, i remember wheels, and read 'dukkha', 'problematic', or 'not running smoothly'.

## The Sixth Step : Right Effort

Summary: We are being asked to generate wholesome karma rather than unwholesome karma – to turn the wheels in a wholesome direction – as a prelude to being free from karmic repetitions.

There are three different modern translations of the most important explanatory word. The same Pali word has been translated as desire – will (implying will-power) – and intention.

Here, we can witness vividly the problems with translation even in modern times, we can only imagine how problematic this was with multiple translations in pre literate times.

To summarise these rather confusing texts for easy understanding: Right Effort asks us to generate either desire, or will, or intention, for wholesome states in four instances.

1. to stop unwholesome states arising, 2. to give up unwholesome states which have arisen, 3. to encourage wholesome states arising, and 4. to maintain wholesome states which have arisen.

There is no need to read the following three original texts thoroughly. Bold print is mine for speed reading.

English Translations Ref 4. Thanissaro bhikkhu
"And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort."

English Translations, Ref 1: Pali Tipitaka translate the same passage with:
"And what, monks, is Right Effort? Here, monks, a monk generates the will to prevent the arising of unarisen evil unwholesome mental states; he makes strong effort, stirs up his energy, applies his mind to it and strives." ... (and continue as in the first translation through the four aspects of this approach to wholesome and unwholesome states of mind).

English Translations Ref 3. U Jotika & U Dhamminda translate the same passage with:
"And what, bhikkhus, is Right Effort? Here (in this teaching), bhikkhus, a bhikkhu generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to prevent the arising of evil, unwholesome states of mind that have not yet arisen."... (and continue as in the first translation through the four aspects of this approach to wholesome and unwholesome states of mind).

I believe U Jotika & U Dhamminda are on the right track with "intention". But Thanissaro is spot on with "desire". Right Effort tells us to DESIRE wholesome states and to avoid unwholesome states.

Initially we may think that will power and concentration are the correct interpretation, because we think 'desire is the cause of suffering', and so we need to subdue desire.

But the idea of using the energy inherent in desire makes sense in the context of The Second Truth where we learnt that desire leads to repetition.

We are being asked to generate wholesome karma rather than unwholesome karma – to turn the wheels in a wholesome direction – as a prelude to being free from karmic repetitions.

And, we are being asked to judge for ourselves whether it's wholesome or not, so we are also generating something similar to what Christian's call conscience.

Emotions are what motivate us, they generate motion in our lives.

We need awareness and probably time to reflect on our emotions and the quality of any resulting pleasure or displeasure.

The pleasure of exciting things, promises, dreams, planning or hoping for the next future pleasure, are easy to fill ourselves with, and give us a sense of purpose which appears to satisfy us. Whereas feelings of contentment or satisfaction are not as exciting, they are not as vivid or noticeable.

(Question to scientists/psychologists: Is this the difference between what makes us generate dopamine or adrenaline? Adrenaline seems easier for the body to produce than dopamine.)

Applying awareness to emotions of pleasure and displeasure enables us to discern between things which do us good, and things which merely excite us. This generates 'right effort' in a wholesome direction.

## The Seventh Step : Right Awareness

In Buddha's Eightfold Path, the Seventh Step is called "Right Mindfulness". The Pali word for "mindfulness" is translated in German as "Achtsamkeit", and in French as "attention".

Both "Achtsamkeit" and "l'attention" have overtones of carefulness, attentiveness, respect, and caution. English words with these same overtones are "alertness", or "watchfulness", or more generally "awareness".

The word 'mindfulness', is a totally misleading translation. The word 'mind' and the idea of being 'full of mind' lead to elementary misunderstandings.

Mind is only one of the Buddhist Six Sense Bases. The texts instruct us to be aware with all six senses (touch, sight, hearing, taste, smell, and mind).

Sati (the Pali word translated as mindfulness) is defined as the "moment to moment awareness of present events". In order to be aware we need to use all of our senses to their full potential, both focused and panoramically.

All modern Buddhist thought has occurred in, or in collusion with English-speaking countries. It is difficult to estimate the effect this mistranslation may have had.

## The Eighth Step : Right Absorption

The text of the Mahāsatipaṭṭhāna's Eighth Step is clearly about absorption.

However the accepted title is Right Concentration. Throughout general literature and summaries in other Buddhist texts, Right Concentration is almost always given as the Eighth Step.

Concentration is completely different to absorption.

The simplest way to practice concentration is to focus one pointedly on something like the breathing, some Buddhists do this for hours at a time. The simplest way to practice absorption is with panoramic sensing.

Bold print is mine to enable speed reading.
English Translations, Ref 1: Pali Tipitaka
"And what, monks, is right concentration? Here monks, a monk, detached from craving, detached from unwholesome mental states, enters into the first absorption, born of detachment, accompanied by initial and sustained application of the mind and filled with rapture and bliss and he dwells therein. With the subsiding of initial and sustained application of the mind and gaining inner tranquillity and oneness of mind he enters into the second absorption, born of concentration, free from initial and sustained application of the mind, filled with rapture and bliss and he dwells therein. After the fading away of rapture he dwells in equanimity, aware with constant thorough understanding of impermanence, and he experiences in his body the bliss of which the noble ones say: "That bliss is experienced by one with equanimity and awareness." Thus he enters the third absorption and dwells therein. After the eradication of pleasure and pain and with joy and grief having previously passed away, he enters into a state beyond pleasure and pain, the fourth absorption, that is totally purified by equanimity and awareness and he dwells therein. This, monks, is called Right Concentration.

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