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A Manual of the Path Factors

A Summary of the Noble Eightfold Path

I. Right View (Sammā Ditthi)
Three Kinds of Right View

(A) Kammassakatā Sammāditthi: Right View Regarding Kamma.
Only two things, wholesome and unwholesome actions performed by all beings, are their own properties that always accompany them wherever they may wander in many existences.

(B) Dasavatthuka Sammāditthi: Right View in Ten Matters.

(C) Catusacca Sammāditthi: Right View of the Four Truths.

(A) Right View Regarding Kamma

Sabbe sattā kammassakā, kammadāyādā, kammayonī, kammabandhū, kammappatisaranā, yam kammam karissanti kalyānam vā pāpakam vā tassa dāyādā bhavissanti.

Sabbe sattā kammassakā:
Only the wholesome and unwholesome actions of all beings are their own properties that always accompany them wherever they may wander in many existences.

Kammadāyādā:
Only the wholesome and unwholesome actions of all beings are their inherited properties that always accompany them wherever they may wander in many existences.

Kammayonī:
Only the wholesome and unwholesome actions of beings are the origin of their wanderings in many existences.

Kammabandhū:
Only the wholesome and unwholesome actions of beings are their relatives and associates that always accompany them wherever they may wander in many existences.

Kammappatisaranā:
Only the wholesome and unwholesome actions of beings are their real refuge wherever they may wander in many existences.

Yam kammam karissanti kalyānam vā pāpakam vā tassa dāyādā bhavissanti:
If bodily, verbal, and mental actions are performed, whether wholesome or unwholesome, they will inherit that kamma throughout many existences.

(B) Right View in Ten Matters

Atthi dinnam, atthi yittham, atthi hutam, atthi sukata dukkatānam kammānam phalam vipāko, atthi mātā, atthi pitū, atthi sattā opapātikā, atthi ayam loko, atthi paroloko, atthi loke samana brāhmanā samaggatā sammāpatipannā ye imañca lokam parañca lokam sayam abhiññā sacchikatvā pavedenti.

Atthi dinnam • There really exists almsgiving as cause (kamma) and its result (vipāka).

Atthi yittham • There really exists offering on a large scale as cause and its result.

Atthi hutam • There really exists offering on a small scale as cause and its result.

Atthi sukata dukkatānam kammānam phalam vipāko • There really exist wholesome and unwholesome actions as causes and their results.

Atthi mātā • There really exist the good and the evil deeds done to one’s mother as causes and their results.

Atthi pitū • There really exist the good and the evil deeds done to one’s father as causes and their results.

Atthi sattā opapātikā • There really exist beings who are born by apparitional rebirth such as beings in purgatory, petas, devas, Sakkas and Brahmās who cannot ordinarily be seen by men.

Atthi ayam loko • There really exists this world which is under our very eyes.

Atthi paro loko • There really exist the other worlds or planes where one may arise after death.

Or, there really exists this human world and the other worlds (four lower worlds, six deva worlds and twenty Brahmā worlds).

Or, there really exists this universe consisting of the human world, four lower worlds, six deva worlds and twenty Brahmā worlds and other worlds, which are infinite in all eight directions.

Atthi loke samanabrāhmanā samaggatā sammā patipannā ye imañca lokam parañca lokam sayam abhiññā sacchikatvā pavedenti • There really exist, in this human world, recluses and priests who correctly practise the Dhamma, and having realised this world and the other worlds through higher knowledge, impart that knowledge to others.

(C) Right View of the Four Truths

Dukkha ñānam: Penetrative insight into the Truth of Suffering.

Dukkha samudaye ñānam: Penetrative insight into the Truth of the Origin of Suffering.

Dukkha nirodhe ñānam: Penetrative insight into the Truth of the Cessation of Suffering.

Dukkha nirodhagāminipatipadāya ñānam: Penetrative insight into the Truth of the Path Leading to the Cessation of Suffering.

III. Right Speech (Sammā Vācā)
Four Kinds of Right Speech

1. Musāvādā virati: Refraining from telling lies.
2. Pisunavācā virati: Refraining from backbiting and calumny.
3. Pharusavācā virati: Refraining from using abusive language, words, or speech hurtful to others.
4. Samphappalāpa virati: Refraining from frivolous talk such as telling legends and fables, that is fruitless for this world and the next.

II. Right Thought (Sammā Sankappa)
Three Kinds of Right Thought

1. Nekkhamma sankappa: Right thought free from greed and sensuous desire, aimed at escaping from the round of rebirths.
2. Abyāpāda sankappa: Right thought for the welfare of all living beings.
3. Avihimsa sankappa: Right thought for the noninjury of all living beings.

IV. Right Action (Sammā Kammanta)
Three Kinds of Right Action

1. Pānātipāta virati: Refraining from killing and injuring living beings.
2. Adinnādāna virati: Refraining from taking property which is not given.
3. Kāmesumicchācārā virati: Refraining from taking intoxicants and from unlawful sexual intercourse with those who are still in the care of parents or guardians.

V. Right Livelihood (Sammā ājīva)
Four Kinds of Right Livelihood

1. Duccarita micchājīva virati: In the case of laity, refraining from wrong livelihood by means of immoral physical and verbal actions.
2. Anesana micchājīva virati: In the case of monks and recluses, refraining from wrong livelihood, e.g. by means of giving fruits and flowers to laymen to win their affection.
3. Kuhanādi micchājīva virati: In the case of monks and recluses, refraining from trickery and deception by means of working wonders.
4. Tiracchāna vijjā micchājīva virati: In the case of monks and recluses, refraining from wrong livelihood, e.g. by means of performing base arts, such as reading signs and omens, which are against the rules and practices of the Order.

VI. Right Effort (Sammā Vāyāma)
Kinds of Right Effort

1. Anuppannānam akusalānam dhammānam anuppādāya vāyāmo: Striving in the practice of the Eightfold Noble Path so that those vices that have never arisen during the present existence may not arise even for a moment in future existences.
2. Uppannānam akusalānam dhammānam pahānāya vāyāmo: Striving in the practice of the Eightfold Noble Path so that those vices that have already arisen or are arising during the present existence may be dispelled and may not arise even for a moment in future existences.
3. Anuppannānam kusalānam dhammānam uppādāya vāyāmo: Striving in the practice of the Eightfold Noble Path so that the thirty-seven factors of enlightenment (bodhipakkhiya dhammas) that have never arisen during the present existence may arise here and now.
4. Uppannānam kusalānam dhammānam bhiyyo bhāvāya vāyāmo: Striving in the practice of the Eightfold Noble Path so that the virtues such as morality that have already arisen and are arising during the present existence may develop continuously until the attainment of final nibbāna.

VII. Right Mindfulness (Sammā Sati)
Kinds of Right Mindfulness

1. Kāyānupassanā satipatthānam: Application of mindfulness to the contemplation of physical pheonomena, such as respiration.
2. Vedanānupassanā satipatthānam: Application of mindfulness to the contemplation of feelings, such as pain and pleasure.
3. Cittānupassanā satipatthānam: Application of mindfulness to the contemplation of thoughts, such lustful or angry thoughts.
4. Dhammānupassanā satipatthānam: Application of mindfulness to the contemplation of mind-objects, such as sensual desire.

VIII. Right Concentration (Sammā Samādhi)
Kinds of Right Concentration

1. Pathamajhāna samādhi: Concentration of the first jhāna produced by fixing one’s attention on one of the objects of tranquillity meditation (samatha) such as kasina.¹
2. Dutiyajjhāna samādhi: Concentration of the second jhāna.
3. Tatiyajjhāna samādhi: Concentration of the third jhāna.
4. Catutthajjhāna samādhi: Concentration of the fourth jhāna.

Notes

1. There are ten kasinas (meditation devices). See Visuddhimagga (The Path of Purification), trans. By Bhikkhu Ñānamoli, BPS, Kandy 1975.