Right view or right understanding is the knowledge of the Four Noble Truths. The word understand here does not mean one should memorize its literal meaning, but it means being mindful and keeping pace with the clinging which occurs and causes suffering. You should understand further that suffering does not rise up with no reasons but it occurs out of previous various causes, that is called the cause of suffering (samudaya) When you often see the results from these causes, you will get bored with them and gain the steadfastness to go against this stream (of suffering). When you have gained enough right view, you will want to get out of the suffering. should be comprehended Dukka (Suffering); birth, ageing, death, sorrow, lamentation, pain, grief, despair, association with the disliked, separation from the liked, and not getting what one wishes. In brief, clinging to the five aggregates is suffering.
Comprehending Dukkha Abandoning Samudaya Comprehending Dukkha Abandoning Samudaya should be develop. Dukka is lessening. Tanhā is lessening. Magga
Magga should be developed. should be realized. When one starts to know the causes of suffering more often, the mind will start to learn and change its path by itself and abandon the causes of suffering and create new causes which will not rise up suffering. The remaining seven elements of the Noble Path will support the mindfulness and pace-keeping with the rising up of clinging continuously until the internal change occurs gradually. We call the changing of the mind path or the uplevel of the mind Magga (the Noble Path) and the end destination of the wandering Nirodha (the cessation of suffering). The right view is the milestone of this wandering path because whenever one knows Dukkha, one will have encouragement to start a walk on the Magga to Nirodha by abandoning Samudaya. 238 Nirodha
The Second Element of the Path: Sammāsaṅkappo (Right Intention) It is the intention to.... avoid sensual desire that is abandoning the pleasure one gains via the eyes, ears, nose, tongue, and mind; avoid harmful intent that means refraining from vengeance and vindictiveness; and abandon exploitation that is refraining from causing suffering to others. Right intention can be known as right thoughts. Why would one abandon sensual desire? A simple and terse answer is that sensual desire is craving which is the cause of all suffering. Question: Would the happiness gained from the six sense bases bring dissatisfaction or suffering? The answer is happiness from having seen, listened, smelled, tasted, and touched relies on having been bated to be consumed for happiness and getting attached to that pleasant flavor. Once the desire is fulfilled, the craving in that particular thing will be temporarily lessened. However, the attachment to that thing will be hammered down in the mind to increase the latent tendencies to form kilesas (Anusayas) consequently. Things that we think of as “happiness” are, in fact, “suffering” because that is impermanent. The Buddha said “what is impermanent, is suffering”. 239
Whenever craving arises, there arises anxiety to search for such an object to consume in an ongoing fashion. The phrase got carried away by Tanhā means the mind will always want to resume and be indulged in the object of addiction. Even when one’s body is disintegrated, the mind will find a way to get another body in order to resume the sensual pleasure. (It may be a coarse or fine body depending on the habitual kamma (deeds) of someone.) When one is on the extreme end of sensual pleasure, (which the Buddha stated in his First Sermon that one should refrain from), the mind will not be able to walk on the Middle Way. The restraint of the six sense bases to hold up one’s craving will make the mind so steadfast that one sees the truth, depending on causes, there arises craving. Suffering will arise. One will have to fight off anxiety and disturbance temporarily. Finally, that suffering will disappear by itself. The mind will rise up wisdom to superimpose it right away; “the suffering ceases because the causes have ceased”. The mind will have contact with a new experience so that the craving can disappear by itself without having to consume sensual pleasure. One will have a kind of happiness called calmness, which is a more delicate kind of happiness. Every time one can endure (craving), fine kilesas or the Anusayas will be uprooted. The Anusayas for the next cravings will gradually lose their power. New habits arise which do not rise up or lessen kilesas. Those whose right view arises will realize the Noble path in this fashion (not by memorizing it). By the same token, harmful intent has a similar nature to the desire for sensual pleasure. However, a difference they make is that the desire for sensual pleasure induces what to be consumed, while harmful intent is the repulsion of hatred and anger and expectation of the pleasure from gloating. All of the mentioned above yield the same result: keeping the mind off peace or calmness gradually.
Having met one’s expectation, there arises happiness. Happiness gained from sensual pleasure Abnormality 241
Having liberation of the mind there arises happiness. Normality Peace gained from refraining from sensual pleasure
The Third Element of the Path: Sammāvācā (right speech) lying; making divisive speech; harsh speech; and frivolous speech. The Fourth Element of the Path: Sammākammanto (right action) killing, stealing, and sexual misconduct. 243 It is the intent to refrain from It is the intent to refrain from
Cultivating Magga The speech and actions which one should refrain from doing are noticeable because they are actually exactly the same as the Precepts against lying, killing, stealing, and sexual misconduct. Sīla means normality. Here, it means the neutral condition of the mind, which is a state of harmony and peace. Speech and action which are not right are the cause of abnormality of the mind as they induce suffering to the minds of the speakers or doers from harming others and themselves. Even though sometimes one speaks or acts just for fun, that can disturb and sadden the mind deeply, and keep it off peace. When the mind is not calm, it is not normal. It lacks the steadfastness to contemplate the Noble Truths, meaning not being able to see the truth as to how the mind gets affected by factors and conditions, and ceases the effects when there is no more cause. Those who have a right view will live by their Sīla from the starting point, without specifically observing each of the Precepts, but restraining the six sense bases. They feel ashamed of committing sins. They abandon sensual pleasure. They have no ill intent. They do not harm others because they do not want others to suffer. Comprehending Dukkha Normal Abandoning Samudaya
The Fifth Element of the Path: Sammā-ājīvo (right livelihood) The Abandonment of wrong livelihood; accomplishing one’s living subsistence with right livelihood. Wrong livelihood is living on the basis of exploiting others and causing suffering to them, such as selling living animals, killing animals, human trafficking, weapon trading, poisons trading, and selling intoxicating drinks and drugs. The reasons are the same as those explained in the third and fourth elements of the Path since exploiting others is the same as exploiting oneself. Whether or not that is consciously known, deep in the heart, those actions will cause the “abnormality” of the mind as well. Comprehending Dukkha Normality Abandoning Samudaya
Cultivating Magga 246 Abandoning Samudaya Comprehending Dukkha Normal Right livelihood is living one’s subsistence without exploiting others or causing suffering to them. It is a way of living which is a basis of the normality of the mind that is quite difficult to achieve when compared with the way of living of the people nowadays, because, frankly speaking, the driving force behind the ways of living of most people is the need to indulge oneself in sensual pleasure, based on the habits of getting greedy, angry, or deluded. Hence, to cultivate this element to perfection, one needs to rely on the support of the second element, the intention to get out of sensual pleasure because the less one desires, the less one pursues. When one does not need to strive for serving one’s mass consumption, the exploitation of others will lessen as well. The Buddha gave a form of living that eases the cultivation of this element; that is a life of a bhikku. when one has less Dukkha and Tanhā, and keeps normality, one will walk much faster. ............ way ahead
The lives of “bhikkus” are “the right livelihood”. Keeping dhamma practice and disciplines of bhikkus are the living on the path of keeping off sensual pleasure. When one keeps the body off sensual pleasure and, in addition, restrains the six sense bases, adheres to the Precepts, and abides by the rules of dhamma practice, one will keep one’s mind off sensual pleasure eventually. This is how to divert the habits naturally and selflessly. Living by the Noble Path; having right path of living; having Sati from continuously restraining the six sense bases, Anusayas will gradually disappear. Not only will new ones not be increased, the old ones will be diminished at all times as well. Rippling of the mind from pleasure or displeasure, it is because the residue of Anusayas still remain. But they will become less and less until completely gone. One will get used to peace which will be a temporary habit at first. However, at the end that will become a permanent habit as the Noble Eightfold Path will give kilesas no chance to rise up. When one maintains the restraint of the six sense bases, one will be “shameful to commit sinful deeds”. When one is ashamed of committing sins, no matter which one lives by: Five, Eight, Ten, or 227 Precepts, they will be fullfilled. The supportive Precepts one should live by till the end of the wandering path are beyond the “Eight Precepts”. They are too difficult for householders to live by, though.
248 The “restraint of the six sense bases” does not give a chance to form new Anusayas. The old Anusayas are purified without “intention” by having “right path of living”.
It is getting satisfaction, aiming at perseverance, and trying to balance the mind to prevent Akusala, or the sins which have not arisen yet, from arising; abandon Akusala which have already arisen; cultivate Kusala which has not arisen yet, to arise; and sustain Kusala, which has already arisen, cultivate it, nourish it and proliferate it. 249 The Sixth Element of the Path: Sammāvāyāmo (right effort)
Right effort is the correct perseverance. The first and second elements of the Path aim at rising up wisdom and lead the practitioners to a good direction. The third, fourth, and fifth elements of the Path aim at changing the body, speech, and livelihood instinct. On the other hand, the sixth, seventh, and eighth elements aim at changing the mind instinct. That is a delicate work which requires the right effort. If one lives a life based on the first till the fifth element of the Path, one will find the fact that “Akusala” will be lifted off the mind. Akusala is a state of the mind as consequences of Lobha, Dosa, and Moha, briefly called “Kilesas”. By analogy, Akusala is compared to hot water, Kusala to cold water. Comprehending Dukkha Normal Abandoning Samudaya Cultivating Magga
Having been in hot water without feeling the heat as one gets used to it, is like before you live by the Noble Path. When you changed to be normal in cold water, you would be startled when a drop of hot water touched your body. The perseverance you need to maintain this element of the Noble Path starts from being vigilant of Akusala, meaning do not let hot water be thrown at your body. However, It is normal that you would sometimes make a mistake. If you get a splash of hot water, you should abandon the Akusala, meaning alleviating the heat by anointing the area with cold water at once and creating Kusala, a new meaning adding much cold water to it. At the end, you could live by the Kusala you have created to fecundity, keeping cool as normal. Being vigilant of Akusala Abandoning Akusala
252 Creating Kusala Sustaining Kusala All of the above-mentioned are the principles. Tangible practices are as follows: whenever unwholesomeness arises in the mind, such as hatred, you should be mindful of the body (Kāyagatāsati) such as observing the movements of the body or being mindful of the breathing (Ānāpānasati). Both observing the movements and the breaths are abandoning Akusala and creating Kusala simultaneously. We cannot make the mind “stop getting angry” but we can create a new cause by diverting the mind to the wholesomeness side. Bringing the mind to be in cold water this way, then, the anger will disappear when its cause subsides.
It is being the one who observes Kaya (Body) in Kaya; Vedanā in Vedanā; Citta in Citta; and Dhamma in Dhamma. Having perseverance to burn Kilesa and having full Sampajañña (awareness) and Sati, one is able to uproot the satisfaction and discontentment in the world. Having Sampajañña (full awareness) is being aware and cautious of movements such as curling and stretching, looking, turning, leaping, stopping, sitting, lying down, awaking, speaking, eating, drinking and excreting. Having Sati (Mindfulness) is discerning, being in focus, and observing the “Kaya in Kaya”; “Vedanā in Vedanā”; “Citta in Citta”; and Ddhamma in Dhamma”, which can be generally named, The Four Foundations of Sati (Satipaṭṭhāna 4). The Seventh Element of the Path: Sammāsati (right mindfulness)
254 Having Sampajañña looking swinging curling stretching treading leaping 254
Having Sati, discerning, focusing on, and observing the Kaya in Kaya. The latter Kaya is the body which we touch, see and feel that it is ourself. On the other hand, we can observe the former Kaya in many dimensions such as the breaths which condition the body; the fine and long breaths which calm down and relax the body; when short and coarse breaths which neither calm down nor relax the body. 255
nāma nāma nāma nāma nāma wind wind wind wind wind wind wind wind wind wind wind wind wind wind wind wind wind wind fire fire fire fire fire fire fire fire fire fire fire fire fire fire fire fire fire fire fire water water water water water water water water water water water water water water earth earth earth earth earth earth earth earth earth earth earth earth earth earth earth earth earth Or you could observe the four elements (earth, water, fire, and wind) which are the basic components to build up a body by discerning the changes and the moving in and out of the four elements to balance themselves at all times. Besides that, you can observe the 32 parts of the body (internal and external organs) to discern the non-serious matter and the impurities of the body.
Vedanā Saññā Rūpa Saṅkhāra Viññāna
258 You can see that “a life” is a mixture and a continuous flux of “Rūpa and Nāma” at each moment according to “causes and conditioning factors” which leads to consequences. Then, where is the self? If we observed the elements: earth, water, heat, and space, including pressures and gravity, would that create the feeling of body to be us? If we observed the 32 parts of the body, apart from organs and flesh, the food which has been chewed, excrements, blood and phlegm, including bacteria and germs which reside and are part of the body, would we categorize them as part of ours? Every molecule in the body still alters and changes, creating new ones and releasing excrements at all times. It never stops, not even for just a second. Then, where are we in which second? On the abstract part, it is even obvious that it is turning on and off intermittently. The world lasts only one second up-front but it is we who connect the past and the future to be a pseudo world which we believe to be real. 258
259 Having Sati, discerning, focusing on, and observing Vedanā in Vedanā. Loved it! Lobha Sati The former Vedanā Dhammārammaṇa Phassa Taste
The latter Vedanā includes the three afore-mentioned feelings, called the Three Feelings (Three Vedanās). No matter which: happiness, suffering or neither happiness nor suffering, in fact, it is suffering anyhow because all emotions are not permanent. What is impermanent is certainly suffering. When discerning Vedanā in Vedanā in time, Sati will arise by itself. When Sati arises, the cycle stops turning. Sati Dukkha (Suffering) Sukha (Happiness) Adukkhamasukha (Neither painful nor pleasant feeling) Soka, Parideva Dukkha Domanassa Upāyāsa Upādāna Tanhā Bhava Jāti Jarā Maraṇa Avijjā Saṅkhāra Viññāṇa Āyatana Phassa Vedanā Nāma-rūpa
The former Citta The latter Citta Lobha Having Sati, discerning, focusing on, and observing the Citta in Cita. When discerning the Citta in Citta, there arises Sati. Sati The former Citta denotes 16 characteristics which the Buddha stated. There will be no characteristics other than these. (1) Citta with lust (2) Citta without lust (3) Citta with hatred (4) Citta without hatred (5) Citta with delusion (6) Citta without delusion (7) depressed Citta (8) distracted Citta (9) consummate Citta (10) non-consummate Citta (11) non-ultimate Citta (12) ultimate Citta (13) concentrated Citta (14) non-concentrated Citta (15) liberated Citta (16) non-liberated Citta
The latter Citta is the base of various characteristics. It may be called: the Citta void of kilesas. It is originally clean, bright, and calm, like a bright full Moon. All sorts of characteristics of the mind which shroud the original one are like the clouds shrouding the Moon. It seems as if the moon was dimmed, but in fact, the Moon has never changed. When the clouds have gone away, the Moon is still as bright as it used to be. (This Citta subject is difficult to understand because it is abstract: beyond explanation. One needs to practice until attaining a liberated mind and seeing it in retrospect.) 262
Having Sati, discerning, focusing on, and observing Dhamma in Dhamma. The former dhamma is the nature that is the concoction that arises, exists, and ceases. That can be compared to the glare of the Sun which seems as if it was blurring the halos of the stars. until the starlight gradually emerges to sight. 263
The concoction which gradually fades away is comparable to the dimming Sun glare. The bright and shining stars have always been all over the sky since the very beginning, they have never gone away. The latter dhamma is Nibbāna which always exists. It was never arise and does not cease.
“Sati” means a contemplation on the “Kaya in Kaya”, “Vedanā in Vedanā”, “Citta in Citta” and “Dhamma in Dhamma”. It still arises by intention and training. On the other hand, Sammāsati (right mindfulness) is different as it arises naturally, and without intent. That can happen when there are restraints of the six senses by on-going cultivating the Noble Path; remaining thoroughly in present; do not get soaked with “sensual pleasures” and “exploitation”; abandoning “Akusala”; and cultivating “Kusala” (the elements of 2, 3, 4, 5, and 6 of the Noble Eightfold Path) till the mind is getting used to “Kusala”. Up-rooted satisfaction and discontent in the world is the ultimate goal of the seventh element of the Path: “right mindfulness”. Reflecting on the first sentence which the Buddha taught the five ascetics, on two extreme paths one should never get involved with. They are “indulgence in sensual pleasure” and “self-affliction”. If the supposition of letters and words were to be ignored and only feelings were left behind, these two paths are pleasure and discontent in the world, which would be uprooted when having “right mindfulness”.
The question is “how to uproot it?” The answer is when one has right mindfulness, one is able to consider the truth according to the reality that... pleasant feeling (Sukha-Vedanā), painful feeling (Dukkha-vedanā), and neither-pleasant-nor -painful feeling (Adukkhamasukha-Vedanā) are impermanent. They fluctuate according to causes and factors which vary at all times. How can “pleasure” and “discontent” be permanent if they rely on transient factors? Depending on having right mindfulness and observing with wisdom, one is able to discern the declining of, detachment, cessation, and relinquishment, and uproot the pleasure and discontent in the world at the end. Seeing the truth like this, one can link back to the first element of the Path, Sammādiṭṭhi (right view). That means, one knows the Four Noble Truths and sees the veracity of causal effects. Depending on the cessation of a cause, there ceases the effect. There is nothing to hold on to at all: self, person, I, or they. 266
The eighth element of the Noble Eightfold Path: Sammāsamādhi (right concentration) The one who secludes from sensual pleasures and Akusala, and has a concentrated mind, enters the first absorption by attaining awareness of a meditating object (Vitakka), contemplation of a meditating object (Vicāra), rapture (Piti), and pleasures (Sukha); gets to the second absorption by relieving the awareness of and contemplation on the meditating object while still having the rapture and the pleasures; gets to the third absorption by discarding the rapture while still retaining the pleasures; and enters the fourth absorption by abandoning the pleasures (and suffering at the same time); and attaining purity of Sati as the remainder is equanimity. “Samādhi” is a consequence of cultivating the Eightfold Path continuously and regularly till the mind is free from sensual pleasures and Akusala. When sensual pleasures and Akusala lessen down to a certain level, “Samādhi” will rise up by itself. The Citta will proceed to... 267
The first absorption (Pathama-jhāna) ... Vitakka can be simply referred as perception of the breaths. On the other hand, Vicāra is observing a breath, discerning whether the breath is short or long; coarse or fine; how it conditions the body or how it affects the body (in the case of using the mindful breathing (ānāpānasati) as an initial focus of meditation). Piti (Rapture) is excessive pleasure, so savoring, and so overwhelming that one cries. This occurs when things are accomplished with great satisfaction. Sukha (Happiness) is what remains when rapture is fading away to become the feeling of comfort, which is lighter and less fluffy than rapture. The second absorption (Tutiya-Jhāna) ... When the mental concentration is higher, the mind does not need the breaths to cling upon. Rather, the mind is composed of subtler and daintier matters, which are Piti and Sukha. The third absorption (Tatiya-Jhāna) ... As nothing exists forever, Piti relinquishes gradually. The remainder is Sukha which is a trace of the left over rapture. The fourth absorption (Catuttha-Jhāna) ... Finally, when the cause of happiness is abandoned, the cause of suffering is also discarded. What remains is the impartial mental concentration {equanimity (Upekkhā )}, that does not take sides on both “Kusala” and “Akusala”.
Smadhi [Samatha (Concentration)] Sati Moha Slipping off to a thought. Slipping off being Sati. Slipping off to a thought. Having a steadfast mind. Maintaining Sati. Discerning long- breathing, out and in. Discerning short- breathing, out and in. Samādhi is used for (mental) relaxing or training and supporting the formation of “Sati”. The method of which is when “Akusala” arises, do abandon that matter and get back to “the awareness of breathing” or “the feeling of body movement” without being wavered by that Akusala. Discerning the breathing Sati
Discerning the breathing. Recalling Sati when slipping off to think occurs. Turning back to maintaining Sati. Discerning long- breathing , out and in; and short-breathing , out and in. 270 Sati Sati Slipping off to a thought.
Sammā-Samādhi [Vipassanā (contemplation)] Thaught Ceases Having a steadfast mind, maintaining Sati. Seeing thoughts arising out of causes and conditions. Having a steadfast mind, maintaining Sati. Seeing thoughts cease because their causes and conditions have disappeared. Sammā-Samādhi aims to cultivate wisdom; for liberation; for the rise of direct insight according to the truth that clinging rises in pair, one after another; as per one time, Viññāna is situated on the Rūpas (breaths); for another time, Viññāna situated on Vedanā (rapturous and happy); but for a moment later Viññāna situated on Sanna (recollection); and for another moment, Viññāna is situated on the Saṅkhāras (thoughts). Sati Sati Sati
Piti ceases Piti arises Sukha arises Sukha ceases Having a steadfast mind, maintaining Sati. Seeing the arising of Piti out of causes and conditions; seeing that Piti ends because its causes and conditions are no longer there. This rising and ceasing of things is called attachment to the five aggregates (Upādānakkhandha), which has a state of impermanence and non-self. Nothing lasts forever, none is self. 272 Having asteadfast mind, maintaining Sati. Seeing the arising of Sukha out of its causes and conditions. Seeing the ending of Sukha when its causes and conditions end. Sati Sati
Beforehand, to straighten up doubts, this author would like to explain right here that “right concentration” is neither “sitting meditation” nor “walking meditation” nor “being absorbed in concentration”. Rather, sitting meditation or walking meditation or being absorbed in concentration is a part of training to accustom oneself to the arising of primary “concentration”. When skillfully trained, right concentration or right stability of the mind will occur in every bodily movement, no matter if one is sitting, standing, lying down or doing all sorts of work in one’s daily life. What makes “right concentration” different from “concentration” is that when either “Akusala” or “Kusala” rises, the mind will be steadfast; it will not interfere with one’s perception of senses, i.e. it will not decrease the perception neither increase it, nor escaping from it that does not involve using the sixth Noble Path or “the right effort (Sammā-Vāyāma)” to abandon Akusala nor to cultivate Kusala until wisdom arises to see things as they really are that “anything occurs naturally because there are causes for that and that thing will cease normally when the causes for that are no longer there”. The cessation of causes comes from the continuity of the Noble Eightfold Path cultivation. That lessens Akusala and attachment to sensuality and gives rise to “right understanding” which links to Sammā-Ditthi (right view), the first element of Noble path.
When Citta is stabilized, one sees the truth according to the reality that... all things exist because there are causes and cease because their causes cease. One will see the Four Noble Truths and that Sammāsamādhi (right concentration) links to Sammādiṭṭhi (right view). Sati ceases ceases rises rises 274
Akusala Kusala Sati When one normally sees things like that, finally one will let go of the attachments and rise up wisdom, relinquishing Akusala and Kusala and releasing Discontent and Sastisfaction. Dukkha (discontent) Samādhi Sīla is already complete. naturally rises by itself without having to nurture it. *Stop doing Akusala things, do Kusala things but do not attach to that. Sukkha (satisfaction) Paññā (wisdom)
When one does not get involved with both two extreme paths, Citta will enter... Sukkha (satisfaction) the Middle Way, The Noble Eight Fold Path. 276 Akusala Kusala Dukkha (discontent)
On one occasion, the Venerable Ānanda said to the Buddha: Venerable Sir, Not so, Ānanda! those beings subject to illness are freed from illness; those beings subject to sorrow, lamentation, pain, displeasure, and despair good friendship, good companionship, good comradeship, this is half of the holy life. Ānanda, good friendship, good companionship, good comradeship, this is the entire holy life. those beings subject to death are freed from death; are freed from sorrow, lamentation, pain, displeasure, and despair.
Ānanda, a bhikku who has a good friend, a good companion, a good comrade, Ānanda, beings who rely upon me as a good friend; those beings subject to birth are freed from birth; It is in this way that anyone who has the Buddha as a good friend is to be expected that he will develop and cultivate the Noble Eightfold Path. is to be expected that he will develop and cultivate the Noble Eightfold Path. those beings subject to aging are freed from aging; So it is, that one is freed from the whole mass of suffering. ref: https://suttacentral.net/sn45.2 278
279 When Paññā is in full bloom, one sees the truth according to reality... The best true-hearted friend The Buddha The Noble Eightfold Path The Middle Way Right Path of Living
In summary The Buddha the Noble Eightfold Path the Middle Way Right Path of Living reducing, avoiding, abandoning, living by Indriya-Saṁvara Sīla = = = = = The best true-hearted friend The Buddha The Noble Eightfold Path The Middle Way Right Path of Living ... till one becomes dispassionate and relinquish the clinging. Finally there comes the letting go. When one lives by complete (Indriya-Saṁvara) Sīla, Samādhi is fulfilled, Paññā is also fulfilled.
(The Buddha’s Words--modified by the translator) How Tanhā will not lead to a Bhava is by developing and cultivating the Noble Eightfold Path. Bhikkhus!, when one knows and sees by Cakkhu as it actually is; when one knows and sees Rūpas as they actually are; when one knows and sees Cakkhu-Viññāna as it actually is; when one knows and sees Cakkhu-Samphassa as it actually is; when one knows and sees as it actually is, the Vedanā as happiness or suffering or neither of those that arises with Cakkhu-Samphassa as condition; then one is not inflamed by lust caused by Cakkhu, by Rūpas, by Cakkhu-Viññāna, by Cakkhu-Samphassa, by the Vedanā as happiness or suffering or neither of those that arises with Cakkhu-Samphassa as a factor. When one abides uninflamed by lust and unfettered, uninfactuated, and contemplating the danger of it (Ādīnava) regularly, then the five aggregates affected by clinging are diminished for oneself in the future. One’s Tanhā which brings renewal of Bhava, is accompanied by delight and lust in this or that is abandoned, one’s bodily and mental troubles are abandoned, one’s bodily and mental torments are abandoned, one’s bodily and mental fevers are abandoned. Then one experiences bodily and mental pleasure. The view of a person such as this is right view, his intention is right intention, his effort is right effort, his mindfulness is right mindfulness, his concentration is right concentration.
282 For his bodily action, his verbal action, and his livelihood have already been well purified earlier (right action, right speech, and right livelihood are fulfilled), thus the Noble Eightfold Path comes to fulfilment in him by development. When he develops the Noble Eightfold Path, the four foundations of Sati (Satipaṭṭhāna 4), the four right kinds of striving (Sammappadhāna), the four bases for spiritual power (Iddhipāda), the five faculties (Indriya), the five powers (Bala), the sevenenlightenment factors (Bojjhaṅga) also come to fulfilment in him by development. These two things, concentration (Samatha) and contemplation (Vipassanā), occur in him yoked evenly together. By ultimate Paññā, he fully awares those things which are five aggregates (Pañca-Khandha). By ultimate Paññā, he abandons those things which are ignorance and craving (Avijjā and Taṇhā). By ultimate Paññā, he develops those things which are concentration and contemplation (Samatha and Vipassanā). By ultimate Paññā, he realizes those things which are true understanding and deliverance (Vijjā and Vimutti). {In the case of the ear (Sota)/ the nose (Ghāna)/ the tongue (Jivhā)/ the body (Kāya)/ the mind (Mano), the Buddha repeated the same speech.} Ref: https://suttacentral.net/mn149
Sammādiṭṭhi (Right view) Sammāsaṅkappa (Right thought) Sammādiṭṭhi (Right speech) Sammākammanta (Right action) Sammā-ājīva (Right livelihood) Sīla By synthesizing, the Noble Eightfold Path can be divided into three groups:
284 Samādhi Paññā Sammāvāyāma (Right effort) Sammāsati (Right mindfulness) Sammāsamādhi (Right concentration)
Sammā-diṭṭhi (Right view) Sammā-saṅkappo (Right intention) Paññā (Wisdom) When Sīla is flawless, it will be the foundation for the other remaining two elements: