The Eightfold Path is a concise statement of Buddhist ethics. It is often described as the ‘Noble Eightfold Path.’ Traditionally it is listed as a series of beneficial ways of behaving:
Wisdom (panna): Right Understanding (samma ditthi); Right Aspiration (samma sankappa)
Morality (sila): Right Speech (samma vaca); Right Action (samma kammanta); Right Livelihood (samma ajiva)
Concentration (samadhi): Right Effort (samma vayama); Right Mindfulness (samma sati); Right Concentration (samma Samadhi)
However, the word ‘right’ may give the wrong impression, suggesting as it does a moral absolute or imperative, whereas Gotama Buddha may have meant ‘an effective way or view’ (upaya). Each individual has to determine how he or she realises these eight skills or ways of being and acting in the world – Gotama imposes no universal rule or command!
Firstly, keep in mind that what I am going to say represents my personal view of matters about which there are many different views. The way in which I describe mindful ethics, differs in many ways from the orthodox approach to these matters. In true sceptical fashion I encourage you to read widely about Buddhist and other approaches to ethics.
It may be helpful to begin with a reminder that there is no equivalent to the Ten Commandments in Buddhism – no list of what we should not do. There is also no Creed – no statement of what to believe. These are matters for each individual to explore, to decide and to take responsibility for – in the light of their own experience and learning.
The practice of being mindful involves not only paying attention without attachment – being present – but also, ‘minding,’ taking care, being kind. Being mindful enables us to experience, and to begin to understand, and come-to-terms with, the impermanence and interdependence of all phenomena. This is a life-long process of experiential learning and of modifying our behaviour in the light of what we learn. The impermanent and interdependent nature of existence gives rise to many difficulties. In Buddhism these difficulties are denoted by the term dukkha – a term with many meanings, but often translated as, ‘suffering.’ It is important to keep in mind that dukkha includes not only physical and mental pain, but also the feelings of ‘unsatisfactoriness’ that we may have about our existence, and the unease, anxiety and disturbance that arise in response to the ever-changing nature of existence.
Dukkha is complemented by the related term sukha. The prefix su- means something like ‘good and conducive to wellbeing’ – while the du- in dukkha means ‘bad, difficult or inclining towards illness or harm.’ It may be best to use the word, dukkha, in its original form, as there is no equivalent word in English to convey its many and subtle meanings. The important thing to note is that sukha, flourishing or wellbeing, can only be achieved by understanding and alleviating dukkha. Much of the Buddha’s teaching was focused on this endeavour.
So, let us keep in mind that it is not nirvana or enlightenment, that is the goal of Buddhism, but rather the cultivation of sukha – that is, the wellbeing and flourishing of all sentient beings. Transforming dukkha into sukha is the process that lies at the heart of Buddhist practice.
Mindful meditation involves engagement with the world, being here in this world – not seeking to escape to another world or to a transcendent state of mind. Being mindful we notice what arises from moment to moment and observe the everchanging relationships and processes that make up the world. In sitting meditation, we work to develop clarity of vision and thought, learning to see ourselves and our neighbours as we are, and to be mindful of the conditions within which we exist. While much can be done by changing our view of ourselves and the world, aspects of the world also need to be changed to improve the lives of its inhabitants. In my view, it is important to counter the popular idea that mindful meditation is only about personal development and self-realisation. Social and political change may well be required if suffering is to be alleviated.
If we accept that mindful meditation involves both non-attached awareness and caring attention, then an ethics of mindful compassion and kindness can be developed from the simple practice of meditation.
Perhaps, instead of the usual iteration of the Eightfold Path as a series of right actions and attitudes, echoing the Ten Commandments in the Christian tradition, though framed in positive terms, it might be more helpful and effective to think of it as a path of mindful actions and attitudes. The eight practices advocated by the Buddha might then read as a reminder to develop eight skills, that is: mindful understanding, intention, action, communication, livelihood, effort, awareness and concentration. By cultivating these skills, we are cultivating sukha – that is we are developing our own actions and attitudes in a way that will benefit ourselves, other beings and, by implication, our planet as a whole.
These eight skills or practices are not meant to suggest a ladder of attainment or development. Each skill is equally important and overlaps with all the others. I have tried to articulate them in a way that reveals their practical application to how we live our lives.
MINDFUL UNDERSTANDING. The list begins with ‘mindful understanding.’ This involves a clear and balanced understanding that is not rooted in anger, greed or delusion. Understanding how everything in the world is impermanent, interdependent and ‘empty’ of separate self-existence. It also involves understanding how avoidable suffering can arise – caused by not living in harmony with these primary conditions. Without a clear, relatively objective, understanding of the actual conditions of existence, no one will be able to think or act wisely. Mindful understanding also touches on our own views of the world: how we may cling to our own beliefs and opinions; how we may consider them permanent, when often change them in subtle, or sometimes significant, ways; and how we can get caught up in a thicket of views that cloud our vision and prevent us from seeing what is actually going on. Mindful understanding is always open to revision in the light of experience, fresh insight and new information.
MINDFUL ASPIRATION OR INTENTION. The second skill is ‘mindful aspiration or intention.’ In order not to create more suffering, we need to pay attention to what our intentions and aspirations are and how they arise. If our intentions stem from anger, resentment, or craving, then we are more likely to do harm than if our intentions are to understand and to help. We need to be clearly aware of our intentions when we sit for meditation, as much as when we think, speak or act. To aspire to do good, and to bring peace and understanding to a problem, are more likely to lead to wellbeing, than if we aspire to harm or be unkind.
MINDFUL ACTION. Next comes ‘mindful action.’ That is, reflecting on how we act or behave in the world, ensuring that our actions are grounded in understanding and compassion – helping, and not harming, other beings. Learning to make sure our actions do not cause or increase suffering – keeping in mind that ‘suffering’ includes dissatisfaction, discord and division arising from misunderstanding how the world is. Paying attention to what we do, and trying to see what consequences might arise from our actions, is more likely to be of benefit, than if we act out of unmindful habit.
MINDFUL COMMUNICATION. The fourth skill is ‘mindful communication.’ This includes compassionate speaking and listening, and all other forms of communication – including writing, emailing, messaging, tweeting, gesturing and drawing. Reflecting on what we say and don’t say, and how we say it – communicating with others in ways that don’t cause or add to suffering and discord. Trying to be honest, open and clear in what we say; communicating with care, respect and reflection; listening carefully and thoughtfully to what other beings are trying to communicate. Reflecting on the intention behind what we are saying, and, deciding if it is going to do harm or good – to us and to others.
MINDFUL LIVELIHOOD. ‘Mindful livelihood’ is the fifth skill. This involves reflecting on how we make a living, how we work and where we work. We should determine for ourselves if what we do for a living is causing suffering, or whether what we do is neutral, or helpful. Compassion for colleagues and customers is important. Are we being considerate, caring and helpful? Again, we need to be aware not just of what we do but of what our intentions are and what effects our actions have on others.
MINDFUL EFFORT. Next comes ‘mindful effort.’ Without effort we can accomplish nothing. However, we need to ensure this effort arises from a motivation to lessen and alleviate suffering, rather than to increase our personal wealth, status or wellbeing at the expense of others. Therefore, our efforts need to be grounded in compassion, respect and understanding, rather than in greed, ignorance, fear and anger, which only lead to more discord and suffering.
MINDFUL AWARENESS. The seventh skill is ‘mindful awareness’ – known as vipassana, ‘insight,’ or ‘mindfulness.’ The skill of paying attention without commentary, judgment or clinging. That is, to be present to what is actually happening moment-by-moment – whether chatting to someone, watching the sun go down, buying something, dealing with someone’s anger or distress, trying to sell something, sitting at a desk dealing with a problem at work, or sitting in meditation. It is easy to do all of these things, including meditation, without paying attention both to what we are doing and to the effects of what we do. Instead of being present, we are absent or elsewhere – thinking of the past or the future, silently chatting to ourselves or imagining endless alternatives to what is actually happening – oblivious to where we are, what we are doing and who we are with. Instead of being aware of what we are doing, we are on auto-pilot, our monkey-minds running off in every direction or turning endlessly like washing machines bound by habit and mindless reaction.
With intention, effort, and non-reactive awareness or mindfulness, we can learn how to be present, and deal with whatever arises in an effective, wise and creative way. The various modes of mindful meditation are useful methods for developing and exercising this skill in our daily life.
MINDFUL CONCENTRATION. The final item on the list is ‘mindful concentration’ – known as samatha. The skill of focusing and disciplining the mind. While insight or mindful meditation develops open non-reactive awareness, concentration focuses awareness on a particular object, or aspect, of consciousness. Insight awareness is like looking at the world with wide-eyed curiosity, while concentration is looking at a part of the world through a microscope. Both compassionate concentration and insight awareness are tools to sharpen the mind, to understand and dissolve habits of attachment, thought and action, and to wake up to each passing, moment. In some schools of Buddhism (Zen, for instance) mindful or insight awareness (vipassanā) and concentration (samatha) are not viewed as separate activities.
It is important to keep in mind that these eight practices arise from, or are grounded in, awareness and understanding of the primary conditions of existence – impermanence, interdependence and suffering – and the realisation that suffering can be alleviated by understanding and compassion. How we cultivate and exercise these skills is up to each of us to decide. We all have strengths and weaknesses. The conditions in which we live differ from person to person. Taking responsibility for our thoughts, words and actions is an integral part of the wise, mindful path advocated by Gotama. No one can walk our path for us.