Monks, what is the noble eightfold path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.

And what is right resolve? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.

And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

And what is right action? Abstaining from taking life, from stealing, and from sexual intercourse. This is called right action.

And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.

And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen: This is called right effort.

And what is right mindfulness? There is the case where a monk remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves...the mind in and of itself...mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world. This is called right mindfulness.

And what is right concentration? There is the case where a monk... enters and remains in the first jhana...the second jhana...the third jhana...the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration.

S XLV 8

Right View

Then Anathapindika the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings and courtesies, he sat down to one side. As he was sitting there, the wanderers said to him, 'Tell us, householder, what views the contemplative Gotama has.'
'Venerable sirs, I don't know entirely what views the Blessed One has.'

'Well, well. So you don't know entirely what views the contemplative Gotama has. Then tell us what views the monks have.'

'I don't even know entirely what views the monks have.'

'So you don't know entirely what views the contemplative Gotama has or even that the monks have. Then tell us what views you have.'

'It wouldn't be difficult for me to expound to you what views I have. But please let the venerable ones expound each in line with his position, and then it won't be difficult for me to expound to you what views I have.'

When this had been said, one of the wanderers said to Anathapindika the householder, 'The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.'

Another wanderer said to Anathapindika, 'The cosmos is not eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.'

Another wanderer said, 'The cosmos is finite...'...'The cosmos is infinite...'...'The soul and the body are the same...'...'The soul is one thing and the body another...'...'After death a Tathagata exists...'...'After death a Tathagata does not exist...'...'After death a Tathagata both does and does not exist...'...'After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless. This is the sort of view I have.'

When this had been said, Anathapindika the householder said to the wanderers, 'As for the venerable one who says, "The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have," his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently originated. Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress.' (Similarly for the other positions.)

When this had been said, the wanderers said to Anathapindika the householder, 'We have each and every one expounded to you in line with our own positions. Now tell us what views you have.'

'Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. This is the sort of view I have.'

'So, householder, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. You thus adhere to that very stress, submit yourself to that very stress.'

'Venerable sirs, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. Having seen this well with right discernment as it actually is present, I also discern the higher escape from it as it actually is present.'

When this had been said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anathapindika the householder, perceiving that the wanderers were silent, abashed...at a loss for words, got up and left.

A X 93

There is the case where an uninstructed, run-of-the-mill person... does not discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention, and attends instead to ideas unfit for attention....This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'
As this person attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true and established, or the view I have no self...or the view It is by means of self that I perceive self...or the view It is by means of self that I perceive not-self...or the view It is by means of not-self that I perceive self arises in him as true and established, or else he has a view like this: This very self of mine -- the knower that is sensitive here and there to the ripening of good and bad actions -- is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed from stress, I say.

The well-taught disciple of the noble ones...discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention, and attends instead to ideas fit for attention....He attends appropriately, This is stress...This is the origin of stress...This is the cessation of stress...This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts and practices.

M 2

Kaccayana: 'Lord, "Right view, right view," it is said. To what extent is there right view?'
The Buddha: 'By and large, Kaccayana, this cosmos is supported by (takes as its object) a polarity, that of existence and non-existence. But when one sees the origination of the cosmos as it actually is with right discernment, "non-existence" with reference to the cosmos does not occur to one. When one sees the cessation of the cosmos as it actually is with right discernment, "existence" with reference to the cosmos does not occur to one.

'By and large, Kaccayana, this cosmos is in bondage to attachments, clingings (sustenances), and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, and latent tendencies; nor is he resolved on "my self." He has no uncertainty or doubt that, when there is arising, only stress is arising; and that when there is passing away, stress is passing away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view.'

S XII 15

Right Mindfulness & Concentration

Visakha: Now what is concentration, what qualities are its themes, what qualities are its requisites, and what is its development?
Sister Dhammadinna: Singleness of mind is concentration; the four frames of reference [ = the objects of right mindfulness] are its themes; the four right exertions [ = right effort] are its requisites; and any cultivation, development, and pursuit of these qualities is its development.

M 44

Mindfulness of in-and-out breathing, when developed and pursued, brings the four frames of reference to completion. The four frames of reference, when developed and pursued, bring the seven factors of awakening to completion. The seven factors of awakening, when developed and pursued, bring clear knowing and release to completion.
Now in what way does a monk develop and pursue mindfulness of in-and-out breathing so that it brings the four frames of reference to completion?

There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

(1) Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. (2) Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. (3) He trains himself to breathe in sensitive to the entire body, and to breathe out sensitive to the entire body. (4) He trains himself to breathe in calming bodily fabrication, and to breathe out calming bodily fabrication.

(5) He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. (6) He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. (7) He trains himself to breathe in sensitive to mental fabrication, and to breathe out sensitive to mental fabrication. (8) He trains himself to breathe in calming mental fabrication, and to breathe out calming mental fabrication.

(9) He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. (10) He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. (11) He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. (12) He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.

(13) He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. (14) He trains himself to breathe in focusing on dispassion (literally, fading), and to breathe out focusing on dispassion. (15) He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. (16) He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment.

Now, on whatever occasion a monk breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; trains himself to breathe in...and... out sensitive to the entire body; trains himself to breathe in...and...out calming bodily fabrication: On that occasion the monk remains focused on the body in and of itself -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. I tell you, monks, that this -- the in-and-out breath -- is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.

On whatever occasion a monk trains himself to breathe in...and... out sensitive to rapture; trains himself to breathe in...and...out sensitive to pleasure; trains himself to breathe in...and...out sensitive to mental fabrication; trains himself to breathe in...and...out calming mental fabrication: On that occasion the monk remains focused on feelings in and of themselves -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. I tell you, monks, that this -- close attention to in-and-out breaths -- is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.

On whatever occasion a monk trains himself to breathe in...and... out sensitive to the mind; trains himself to breathe in...and...out satisfying the mind; trains himself to breathe in...and...out steadying the mind; trains himself to breathe in...and...out releasing the mind: On that occasion the monk remains focused on the mind in and of itself -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. I don't say that there is mindfulness of in-and-out breathing in one of confused mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.

On whatever occasion a monk trains himself to breathe in...and...out focusing on inconstancy; trains himself to breathe in...and...out focusing on dispassion; trains himself to breathe in...and...out focusing on cessation; trains himself to breathe in...and...out focusing on relinquishment: On that occasion the monk remains focused on mental qualities in and of themselves -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. He who sees clearly with discernment the abandoning of greed and distress is one who oversees with equanimity, which is why the monk on that occasion remains focused on mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.

This is how mindfulness of in-and-out breathing is developed and pursued so as to bring the four frames of reference to their culmination.

And how are the four frames of reference developed and pursued so as to bring the seven factors of awakening to their culmination?

(1) On whatever occasion the monk remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world, on that occasion his mindfulness is steady and without lapse. When his mindfulness is steady and without lapse, then mindfulness as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(2) Remaining mindful in this way, he examines, analyzes, and comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, and coming to a comprehension of that quality with discernment, then analysis of qualities as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(3) In one who examines, analyzes, and comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, and comes to a comprehension of that quality with discernment, then persistence as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(4) In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(5) For one who is enraptured, the body grows calm and the mind grows calm. When the body and mind of an enraptured monk grow calm, then serenity as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(6) For one who is at ease -- his body calmed -- the mind becomes concentrated. When the mind of one who is at ease -- his body calmed -- becomes concentrated, then concentration as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(7) He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(Similarly with the other three frames of reference: feelings, mind, and mental qualities.)

This is how the four frames of reference are developed and pursued so as to bring the seven factors of awakening to their culmination.

And how are the seven factors of awakening developed and pursued so as to bring clear knowing and release to their culmination? There is the case where a monk develops mindfulness as a factor of awakening dependent on seclusion...dispassion...cessation, resulting in relinquishment. He develops analysis of qualities as a factor of awakening...persistence as a factor of awakening...rapture as a factor of awakening...serenity as a factor of awakening... concentration as a factor of awakening... equanimity as a factor of awakening dependent on seclusion... dispassion... cessation, resulting in relinquishment.

This is how the seven factors of awakening are developed and pursued so as to bring clear knowing and release to their culmination.

M 118