The Noble Eightfold Path

Sammâditthi:

(Right Understanding)

§ Insight into Dukkha (dukkhe ñânam)
§ Insight into the Arising of dukkha (dukkhsamudye ñânam)
§ Insight into the extinction of dukkha (dukkhanirodhe ñânam)
§ Insight into the noble path that leads to the extinction of dukkha (dukkhanirodhagâminî patipadâya ñânam)

Sammâsankappa:

(Right Thought)

§ Thought of freedom from Sensual pleasures
§ Thought of Love and Kindness (literally this refers to freedom from the destructive thinking)

§ Thought of freedom from violence.

Sammâvâcâ:

(Right Speech)

§ Abstaining from speaking a lie, abstaining from slander (malicious speech), abstaining from harsh speech, and abstaining from frivolous speech.

Sammâkammanta:

(Right Action)

§ Refraining from killing, refraining from taking what is not freely given, and refraining from sexual misconduct.

Sammâ-âjíva:

(Right Livelihood)

§ A noble disciple abstains from wrong livelihood but keeps sustaining life with right livelihood.

Sammâvâyâma:

(Right Perseverance)

§ A noble disciple cultivates his or her willpower, makes an effort, mobilizes working energy, exerts his mind, and strives diligently for preventing from arising the not-yet-arisen evil, unwholesome things.
§ He cultivates his willpower, makes an effort, mobilizes working energy, exerts his mind, and strives diligently for overcoming evil, unwholesome things that have already arisen.
§ He cultivates his willpower, makes an effort, mobilizes working energy, exerts his mind, and strives diligently for developing the not-yet-developed noble, wholesome things.

§ He cultivates his willpower, makes an effort, mobilizes working energy, exerts his mind, and strives diligently for maintaining the noble, wholesome things that have already started to grow, not to let them fade away, but to bring them to greater growth, and eventually to their complete development.

Sammâsati:

(Impeccable Mindfulness)

§ A noble disciple regularly contemplates the body as just the body, is ardent and invincibly perseverant, clearly comprehending, impeccably mindful, and lets go of the drive to get something that belongs to others, and of the mental disturbance/distress.
§ He regularly contemplates feeling/sensation as just feeling/sensation, is ardent and invincibly perseverant, clearly comprehending, impeccably mindful, and lets go of the drive to get something that belongs to others, and of the mental disturbance/distress.
§ He regularly contemplates mind as just the mind and pays continual attention to all manifestations of consciousness and to numerous dimensions of the mind, clearly comprehending their various states that float along with each manifestation and each dimension. He is ardent and invincibly perseverant, clearly comprehending, impeccably mindful, and lets go of the drive to get something that belongs to others, and of the mental disturbance/distress.
§ He regularly contemplates intellectual and spiritual subjects as they are, is ardent and invincibly perseverant, clearly comprehending, impeccably mindful, and lets go of the drive to get something that belongs to others, and of the mental disturbance/distress.

Sammâsamadhi:

(Right Stabilized Mind)

§ A noble disciple having moved away from sense desires and liberated from unwholesome mental states (five hindrances), enters and abides in the first jhâna (meditative absorption) in which operate a thought or innerthink (vitakka), and an examing factor (vicâra) accompanied by joy and wellbeing born of solitude (quietude).
§ He then enters and abides in the second jhâna in which appear the intrinsic, luminous consciousness and samadhi (stabilized mind), and is without a thought or innerthink and an examining factor but prevails with only joy and wellbeing born of samadhi.
§ He enters and abides in the third jhâna in which joy has disappeared but there come into operation intently looking and unwaveringly gazing factor, impeccably mindful, and precisely discerning, enjoying the physical wellbeing. This attainer the noble ones praise: “Happy and feeling at ease indeed is he who remains an equanimous absorber and impeccably mindful meditator.”
§ Due to the abandonment of happiness and pain and the cessation of former mental satisfaction and mental distress he enters and abides in the fourth jhâna in which there does not exist either happiness or pain, but only prevailing pure mindfulness coupled with authentic equanimity or even-mindedness.