The Eight Fold Path
The Eight Fold Path is a way out of the suffering that Buddhists believe life entails.
It involves cultivating that which is right, doing that which is effective, letting go of attachment,
letting go of illusion, and always striving to be more at peace with reality. It requires
commitment and practice. What that practice is varies among Buddhists and this will be
addressed on another page.
One of the things which initially puzzles many is the word "right." Who can tell us? Is it
relative or absolute? These are good questions. To some extent you may be guided by a
teacher, or you may find some clues in a good book on Buddhism. In the end though, these
things will be for you to decide. Even asking yourself, "What is right," is a good start to your
practice and the beginning of your way out of suffering. Asking yourself, "What is right,"
cultivates mindfulness and mindfulness is key.
Do we mean "right" in the sense of being correct, or in the moral sense? The answer is
"both."
One. Right Understanding
Right understanding starts with our intention to truly understand things. We know that much
suffering is experienced and caused by lack of understanding. Right understanding is our
own understanding, nothing more. Because our understanding is often incorrect or
incomplete, we strive for accurate and full understanding of things. Such things may include
society, nature, the purpose of life, and often, other people. We may make judgements of
others. We may interpret the behavior or the intention of others, but we must remember that
all of these are but our own judgements and interpretations. In striving for Right
Understanding, we try to include the view of others and to know things from their perspective.
This is the seat of empathy and a necessary precursor to any peaceful human interaction.
Within our own experience as well, this is the seat of empathy and a necessary precursor to
peace of mind.
Two. Right Intention
This is also known as Right Thought or Right Purpose. In practicing Right Intention, our goal
is to remember our true purpose - our true intention. In the midst of life we are often
overwhelmed and distracted. We become emotional and wish that all our frustrations,
disappointments, sorrows, and demands from others would just go away. Not outside of the
chaos, but in its midst, we must remember our highest purpose. Perhaps it is to be patient
and to model patience for others. Perhaps it is a prayer for peace or to be a good parent.
In the chaos, in the frustrations and distractions of life, we often forget. With practice, we
can learn to be in touch with our truest, deepest, and most meaningful intentions all the time.
Until we are that practiced, however, we practice remembering to remember. We will be
distracted as we make our way through our busy lives and complex world, but when we are
drawn into our suffering, we stop, and we remember.
Three. Right Speech
When interacting with other people, we tend to be very verbal creatures. We use words to
symbolize things. We may come home at the end of the day and use words to describe our
workday. We may have seen a car accident and use words to describe what we have seen.
We may be angry and use words designed to threaten someone. If we are afraid they may
respond with a counter-threat, we may cleverly veil our threats with sarcasm. How many of
us have said things which we later regret? How often have we misinterpreted the words of
others, only to realize later that they were trying to say something else? Words have little
meaning in and of themselves. They are representations of things and no two people are
going understand them in the same manner. Right Speech is rooted in Right Understanding
and Right Intention. Before we speak, have we asked ourself, "Have I practiced Right
Understanding? I am I about to speak in accordance with my truest, deepest, and most
meaningful intention?" For some assistance with Right Understanding and Right Speech, go
to the Vocabulary page.
Four. Right Action
There are a number of expressions most of us are familiar with which separate speech from
action. "Talk is cheap. He talks the talk, but does not walk the walk. Actions speak louder
than words," and so on. People break promises and make promises they cannot keep.
People lie and deceive one another. Right Action naturally follows from the parts of the
Eight-fold path already described. Not only do others suffer when they lose their ability to
trust us, but we ourselves suffer when we lose the beautiful connection with others that
trustworthiness affords us. Much discord between people and even nations can be
attributed a failure to practice Right Action. Much discord within ourselves is a frequent
result as well. Our conscience may come to trouble us. We may come to suffer so much
that we seek to divide ourselves from others. We may experience shame and resentment.
We may find it easier to blame others than to remember that we did not act or speak in
accordance with our Right Intention. Although one cannot "unring a bell," there is always the
opportunity to return our attention to our opportunity to "do the right thing" now. We are only
human afterall and we (and others as well) benefit from the healing and rejoining that
self-forgiveness can bring.
Right Action is more difficult in some instances than in others. We may be clear about
whether putting coins into a beggars cup is the right thing to do, but we may be less clear
about Right Action when we see someone being assaulted or consider stealing in order to
feed our hungry child. Decisions such as these require us to remember our truest intentions
and purpose as well as seek to understand - to empathize with the others affected by our
choices. Practicing the Eight-fold path will make it easier to make the right choices in the
moment, and doing that which we can stand by in good conscience will come to happen more
and more naturally.
Finally, it may be important to consider the breadth of things we call action. Speech itself
can be an act. Practicing the Eight-fold path can help us to know when to speak, what to
speak, and when to hold our tongue. The Eight-fold path can help us to know when to act,
how to act, and when to refrain from acting.
Five. Right Livelihood
If it has not yet become apparent, the eight points of the Eight-fold path are very interrelated.
Right Livelihood has to do with work. It has to do with whether we will stick with our principles
in choosing and carrying out our jobs and careers. What are we willing to do for money or
security or recognition? Right Livelihood asks that we contribute to the betterment of
ourselves and to the betterment of others in our careers and occupations. It asks us to
consider whether we are seeking our gain at the expense of others, at the expense of the
environment, or at the expense of future generations. In our culture, we have heard people
object to Right Livelihood in statements such as , "It's only business. Yes, that's a nice idea,
but it doesn't pay the bills. The logging industry creates jobs," and so on.
Too, many engage in work which is not fulfilling for them. The joy they might experience on a
daily basis is replaced with fatigue and a sense of meaninglessness or futility. At some point,
often in middle or old age, people look back and assess what they have done with their lives.
The regret experienced by many often leads to a turn around. It is never too late to get on
the path of Right Livelihood.
There is a phrase which is often misquoted. The misquote is "Money is the root of all evil."
The correct quote is, "The love of money is the root of all evil."
Much of that which causes harm in this world is the lack of mindfulness in our work. People
are often governed by the illusion that their "job" is what makes them money when in fact,
their "job" may more optimally be considered something which is driven by a higher purpose,
contribution, and a deeply clear conscience. What happens when we, in the moment, do
something simply for the love of it? This is Right Livelihood.
Six. Right Effort
Following the Eight-fold path is hard. Following the Eight-fold path is easy. Right Effort is
not only about effort. It is about effortlessness as well. Knowing how easy things can be
when we follow the eight-fold path requires us to time and time again, remember that the
Eight-fold path is the way out of suffering and the effort we put into this remembering can be
our joy. Immersed in the illusion of our suffering though, this easiness is difficult to see. We
believe it must take hard work and thus, our experience is often that it is hard work - so hard
that we are unwilling to endure the effort which is required. Right Effort is about being
determined and steadfast - to practice the eightfold path "rain or shine," "Come hell or high
water," or to quote from familiar wedding and commitment vows, "For better or for worse. In
good times and bad. I sickness and in health."
The pain which is often felt as one emerges from their illusion of suffering is the pain of
transition. They are growing pains. It is the pain of loss. Youth is lost when we mature. The
bud disappears when the flower blooms. The self we have known dies when we awaken.
Resistance to change is at the core of attachment and is the foundational cause of our
suffering. We cling to things we cannot keep and we strive in vain to fight or flee discomfort.
We must push forward even when doing so causes us pain. When we can do this, we are
free from external conditions, all things become possible and we are not deterred. It is at this
point, that effort becomes our joy.
Many Zen masters have spoken of "Beginner's Mind," and I often am brought to think of
piano students. The beginner makes awful sounds. If he is too discouraged, he may give up
and cease his piano lessons. If this beginner endures and continues his lessons, he is the
one who may master his challenge. That which begins as effortful becomes effortless - two
experiences so intimately connected, they are one.
Seven. Right Mindfulness
Right Mindfulness is about being unfettered by prejudices, illusions, wishes, the past, the
future, and so on. It is to perceive the world with clarity, in the moment, just as it is. There is
no right, no wrong, no shoulds or oughts, no filtering the universe through our safe and
familiar selves (or our senses of ourselves). Right Mindfulness supersedes our
expectations, our philosophies, our ideals, and our creeds. It is a vehicle of change and
acceptance of change and it is key to the transcendence of suffering promised in the
Eight-fold path. It is a path to inner peace and to "outer" peace as well.
Still, the practice of mindfulness can require effort as described above - turning our minds
time and time again back to the present moment just as it is. This can be especially difficult
in our fast paced, demanding, enticing, and distracting world. Quieting the mind in the midst
of all this - letting the inner chatter fall away - coming out of the heavy fog. We endeavor to
do this, but we must do this as beginners - always as beginners, seeing and knowing things
for the first time - in the new moment.
Eight. Right Concentration (& Meditation)
A state of meditation comes upon us naturally when we practice right concentration and right
concentration is a learned art. As our ability to concentrate increases, mindfulness skills
develop as well. Right concentration often starts as a formal exercise. In Buddhism, we
imagine the practitioner to be sitting in a cross legged position (the lotus position), but this is
not necessary. Many traditions have protocols for concentration exercises and these
protocols are often random demands designed to facilitate concentration and freedom from
distraction. There is usually a focal object such as a candle flame, a spot on the wall, a
flower, a sound, one's own breath. In the early stages of these concentration exercises, the
quietude unveils "noises" that may, in the past, have been veiled by other noises. Many
become disturbed by the magnitude and the content of this chatter. Therein lies the
challenge. As one's concentration skills develop despite the chatter, the chatter either
subsides or is not seen as chatter any more. One becomes relaxed and as relaxation
increases, the ability to concentrate increases. As concentration increases, relaxation
increases and so on. When our formal and disciplined (see Right Effort) concentration
increases, we are better able to access our mindfulness skills in ordinary day-to-day
activities. When we can do this, we have found the cornerstone to the Eight-fold path and
the way out of suffering which has been caused by our attachment.
It involves cultivating that which is right, doing that which is effective, letting go of attachment,
letting go of illusion, and always striving to be more at peace with reality. It requires
commitment and practice. What that practice is varies among Buddhists and this will be
addressed on another page.
One of the things which initially puzzles many is the word "right." Who can tell us? Is it
relative or absolute? These are good questions. To some extent you may be guided by a
teacher, or you may find some clues in a good book on Buddhism. In the end though, these
things will be for you to decide. Even asking yourself, "What is right," is a good start to your
practice and the beginning of your way out of suffering. Asking yourself, "What is right,"
cultivates mindfulness and mindfulness is key.
Do we mean "right" in the sense of being correct, or in the moral sense? The answer is
"both."
One. Right Understanding
Right understanding starts with our intention to truly understand things. We know that much
suffering is experienced and caused by lack of understanding. Right understanding is our
own understanding, nothing more. Because our understanding is often incorrect or
incomplete, we strive for accurate and full understanding of things. Such things may include
society, nature, the purpose of life, and often, other people. We may make judgements of
others. We may interpret the behavior or the intention of others, but we must remember that
all of these are but our own judgements and interpretations. In striving for Right
Understanding, we try to include the view of others and to know things from their perspective.
This is the seat of empathy and a necessary precursor to any peaceful human interaction.
Within our own experience as well, this is the seat of empathy and a necessary precursor to
peace of mind.
Two. Right Intention
This is also known as Right Thought or Right Purpose. In practicing Right Intention, our goal
is to remember our true purpose - our true intention. In the midst of life we are often
overwhelmed and distracted. We become emotional and wish that all our frustrations,
disappointments, sorrows, and demands from others would just go away. Not outside of the
chaos, but in its midst, we must remember our highest purpose. Perhaps it is to be patient
and to model patience for others. Perhaps it is a prayer for peace or to be a good parent.
In the chaos, in the frustrations and distractions of life, we often forget. With practice, we
can learn to be in touch with our truest, deepest, and most meaningful intentions all the time.
Until we are that practiced, however, we practice remembering to remember. We will be
distracted as we make our way through our busy lives and complex world, but when we are
drawn into our suffering, we stop, and we remember.
Three. Right Speech
When interacting with other people, we tend to be very verbal creatures. We use words to
symbolize things. We may come home at the end of the day and use words to describe our
workday. We may have seen a car accident and use words to describe what we have seen.
We may be angry and use words designed to threaten someone. If we are afraid they may
respond with a counter-threat, we may cleverly veil our threats with sarcasm. How many of
us have said things which we later regret? How often have we misinterpreted the words of
others, only to realize later that they were trying to say something else? Words have little
meaning in and of themselves. They are representations of things and no two people are
going understand them in the same manner. Right Speech is rooted in Right Understanding
and Right Intention. Before we speak, have we asked ourself, "Have I practiced Right
Understanding? I am I about to speak in accordance with my truest, deepest, and most
meaningful intention?" For some assistance with Right Understanding and Right Speech, go
to the Vocabulary page.
Four. Right Action
There are a number of expressions most of us are familiar with which separate speech from
action. "Talk is cheap. He talks the talk, but does not walk the walk. Actions speak louder
than words," and so on. People break promises and make promises they cannot keep.
People lie and deceive one another. Right Action naturally follows from the parts of the
Eight-fold path already described. Not only do others suffer when they lose their ability to
trust us, but we ourselves suffer when we lose the beautiful connection with others that
trustworthiness affords us. Much discord between people and even nations can be
attributed a failure to practice Right Action. Much discord within ourselves is a frequent
result as well. Our conscience may come to trouble us. We may come to suffer so much
that we seek to divide ourselves from others. We may experience shame and resentment.
We may find it easier to blame others than to remember that we did not act or speak in
accordance with our Right Intention. Although one cannot "unring a bell," there is always the
opportunity to return our attention to our opportunity to "do the right thing" now. We are only
human afterall and we (and others as well) benefit from the healing and rejoining that
self-forgiveness can bring.
Right Action is more difficult in some instances than in others. We may be clear about
whether putting coins into a beggars cup is the right thing to do, but we may be less clear
about Right Action when we see someone being assaulted or consider stealing in order to
feed our hungry child. Decisions such as these require us to remember our truest intentions
and purpose as well as seek to understand - to empathize with the others affected by our
choices. Practicing the Eight-fold path will make it easier to make the right choices in the
moment, and doing that which we can stand by in good conscience will come to happen more
and more naturally.
Finally, it may be important to consider the breadth of things we call action. Speech itself
can be an act. Practicing the Eight-fold path can help us to know when to speak, what to
speak, and when to hold our tongue. The Eight-fold path can help us to know when to act,
how to act, and when to refrain from acting.
Five. Right Livelihood
If it has not yet become apparent, the eight points of the Eight-fold path are very interrelated.
Right Livelihood has to do with work. It has to do with whether we will stick with our principles
in choosing and carrying out our jobs and careers. What are we willing to do for money or
security or recognition? Right Livelihood asks that we contribute to the betterment of
ourselves and to the betterment of others in our careers and occupations. It asks us to
consider whether we are seeking our gain at the expense of others, at the expense of the
environment, or at the expense of future generations. In our culture, we have heard people
object to Right Livelihood in statements such as , "It's only business. Yes, that's a nice idea,
but it doesn't pay the bills. The logging industry creates jobs," and so on.
Too, many engage in work which is not fulfilling for them. The joy they might experience on a
daily basis is replaced with fatigue and a sense of meaninglessness or futility. At some point,
often in middle or old age, people look back and assess what they have done with their lives.
The regret experienced by many often leads to a turn around. It is never too late to get on
the path of Right Livelihood.
There is a phrase which is often misquoted. The misquote is "Money is the root of all evil."
The correct quote is, "The love of money is the root of all evil."
Much of that which causes harm in this world is the lack of mindfulness in our work. People
are often governed by the illusion that their "job" is what makes them money when in fact,
their "job" may more optimally be considered something which is driven by a higher purpose,
contribution, and a deeply clear conscience. What happens when we, in the moment, do
something simply for the love of it? This is Right Livelihood.
Six. Right Effort
Following the Eight-fold path is hard. Following the Eight-fold path is easy. Right Effort is
not only about effort. It is about effortlessness as well. Knowing how easy things can be
when we follow the eight-fold path requires us to time and time again, remember that the
Eight-fold path is the way out of suffering and the effort we put into this remembering can be
our joy. Immersed in the illusion of our suffering though, this easiness is difficult to see. We
believe it must take hard work and thus, our experience is often that it is hard work - so hard
that we are unwilling to endure the effort which is required. Right Effort is about being
determined and steadfast - to practice the eightfold path "rain or shine," "Come hell or high
water," or to quote from familiar wedding and commitment vows, "For better or for worse. In
good times and bad. I sickness and in health."
The pain which is often felt as one emerges from their illusion of suffering is the pain of
transition. They are growing pains. It is the pain of loss. Youth is lost when we mature. The
bud disappears when the flower blooms. The self we have known dies when we awaken.
Resistance to change is at the core of attachment and is the foundational cause of our
suffering. We cling to things we cannot keep and we strive in vain to fight or flee discomfort.
We must push forward even when doing so causes us pain. When we can do this, we are
free from external conditions, all things become possible and we are not deterred. It is at this
point, that effort becomes our joy.
Many Zen masters have spoken of "Beginner's Mind," and I often am brought to think of
piano students. The beginner makes awful sounds. If he is too discouraged, he may give up
and cease his piano lessons. If this beginner endures and continues his lessons, he is the
one who may master his challenge. That which begins as effortful becomes effortless - two
experiences so intimately connected, they are one.
Seven. Right Mindfulness
Right Mindfulness is about being unfettered by prejudices, illusions, wishes, the past, the
future, and so on. It is to perceive the world with clarity, in the moment, just as it is. There is
no right, no wrong, no shoulds or oughts, no filtering the universe through our safe and
familiar selves (or our senses of ourselves). Right Mindfulness supersedes our
expectations, our philosophies, our ideals, and our creeds. It is a vehicle of change and
acceptance of change and it is key to the transcendence of suffering promised in the
Eight-fold path. It is a path to inner peace and to "outer" peace as well.
Still, the practice of mindfulness can require effort as described above - turning our minds
time and time again back to the present moment just as it is. This can be especially difficult
in our fast paced, demanding, enticing, and distracting world. Quieting the mind in the midst
of all this - letting the inner chatter fall away - coming out of the heavy fog. We endeavor to
do this, but we must do this as beginners - always as beginners, seeing and knowing things
for the first time - in the new moment.
Eight. Right Concentration (& Meditation)
A state of meditation comes upon us naturally when we practice right concentration and right
concentration is a learned art. As our ability to concentrate increases, mindfulness skills
develop as well. Right concentration often starts as a formal exercise. In Buddhism, we
imagine the practitioner to be sitting in a cross legged position (the lotus position), but this is
not necessary. Many traditions have protocols for concentration exercises and these
protocols are often random demands designed to facilitate concentration and freedom from
distraction. There is usually a focal object such as a candle flame, a spot on the wall, a
flower, a sound, one's own breath. In the early stages of these concentration exercises, the
quietude unveils "noises" that may, in the past, have been veiled by other noises. Many
become disturbed by the magnitude and the content of this chatter. Therein lies the
challenge. As one's concentration skills develop despite the chatter, the chatter either
subsides or is not seen as chatter any more. One becomes relaxed and as relaxation
increases, the ability to concentrate increases. As concentration increases, relaxation
increases and so on. When our formal and disciplined (see Right Effort) concentration
increases, we are better able to access our mindfulness skills in ordinary day-to-day
activities. When we can do this, we have found the cornerstone to the Eight-fold path and
the way out of suffering which has been caused by our attachment.
Buddhist Psychology
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| Christian Wolff, Psy.A., Licensed Psychologist Associate • Psychotherapist & Counselor 820 NW 21st Avenue, Suite B. Portland.Oregon. 97209. 503.381.2032. christian@christianwolff.com |
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