Part 5 (The Fourth Noble Truth):
The Truth of a Path: The Noble Eight-Fold Path (八正道; hasshōdō).
Practice is not undertaken blindly. Rather, practice is undertaken towards the aim of wakefulness, that is, nirvana. Traditionally in Buddhism this is presented as the noble eightfold path.
Let's start by listing these eight in order:
① Right View (正見; shōken)
② Right Intention (正思惟; shōshiyui)
③ Right Speech (正語; shōgo)
④ Right Action (正業; shōgō)
⑤ Right Livelihood (正命; shōmyō)
⑥ Right Effort (正精進; shōshōjin)
⑦ Right Mindfulness (正念; shōnen)
⑧ Right Concentration (Samadhi) (正定; shōjō)
I would like you to note that all of these contain the word 'correct/right' (正しい; tadashii). 'Right view' gives us a sense of what is the right way to look at things. 'Right intention' gives us a sense of how to think about things correctly. 'Right speech' gives us a sense of the correct use of language. 'Right action' gives us a sense of correct behaviour. 'Right livelihood' gives us a sense of what it means to live in accordance with the Buddhadharma. 'Right effort' gives us a sense of what it means to correctly apply diligence to practicing the Buddhadharma. 'Right mindfulness' gives us a sense of the correct application of thought. Finally, 'right concentration' refers to the application of the mind and the means to correctly enter meditative concentration (禪定; zenjo).
From this it can be said that the key to understanding the eightfold path is to understand the term 'right'. Our daily activity is constantly clouded by the appetite of our desires meaning that we cannot see the true reality of things. For example, if you see someone you don't like, you might also hate the clothes that they're wearing. "I hate monks and I hate robes too!', you might say.
On the other hand, seeing someone you like, you might adore their peculiarities. As feelings change, you might think, 'there's no way I hate robes' and 'now I'm indifferent to their peculiarities.'.
When we interact with others, we always carry a certain image in our heart-minds. This image manifests from the kleśās. Expressing this differently, we all see things through coloured glasses. These kleśās or the 'mind of desire' colours our experience. Seeing the world through the kleśās is referred to in Buddhism as a 'mistaken view' (邪見; jaken). In other words, it means that we are looking at the world through the filter of 'craving'. What if this filter was dissolved? Without preconceived notions or cravings, the true face of things becomes clearer. This is referred to as 'right view'. Thinking in this way, you will naturally understand the meaning of 'correct'. In other words, the meaning of 'correct' can be said to emerge from a condition where one's cravings have been dropped. In terms of doctrine, this means recognising the fundamental principle of the impermanence of all conditioned things (諸行無常; shogyō-mujō), the principle of all dharmas being without self (諸法無我; shohō-muga) and insight into the principle of dependent-origination (縁起; engi). Looking at self and phenomena from the perspective of this 'right view' is the basis of the entire noble eightfold path.
