‘And what, monks, is right view?

Knowledge of suffering, of the origin of

suffering, of the cessation of suffering, and of the way of practice leading
to the cessation of suffering. This is right view.

‘And what, monks, is right intention? The intention of renunciation, of non-

ill will, and of non-cruelty. This is right intention. ‘

And what, monks, is right speech? Refraining from lying, slander, harsh
speech, and frivolous gossip. This is right speech. ‘

And what, monks, is right action? Refraining from killing living beings,
from stealing, and from sexual misconduct. This is right action. ‘

And what, monks, is right livelihood? Here, monks, a noble disciple, having
abandoned wrong livelihood, makes his living by right livelihood. This is
right livelihood. ‘

And what, monks, is right effort? Here, monks, a monk generates

enthusiasm, tries, stirs up energy, takes hold of the mind, and strives for
the non-arising of un-arisen evil, unbeneficial qualities ... for the
abandoning of arisen evil, unbeneficial qualities .... for the arousing of un-
arisen beneficial qualities .... for the stability, non-decline, increase,
maturity, and fulfilment of arisen beneficial qualities. This, monks, is right
effort. ‘

And what, monks, is right mindfulness? Here, monks, a monk abides

contemplating a body in the body .... a feeling in the feelings .... a mind in
the mind .... a dhamma in the dhammas - ardent, clearly comprehending,
and mindful, having removed desire and aversion for the world. ‘

And what, monks, is right samådhi? Here, monks, a monk, quite secluded
from sensual pleasures, secluded from unbeneficial qualities, enters and
abides in the first jhana, which has initial and sustained application of
mind, and rapture and bliss born of seclusion. With the stilling of initial
and sustained application of mind, he enters and abides in the second
jhåna, where there is inner clarity and unification, without initial and
sustained application, but with rapture and bliss born of samådhi. With the
fading away of rapture he abides in equanimity, mindful and clearly
comprehending, personally experiencing the bliss of which the noble ones
say: “Equanimous and mindful, one abides in bliss”, he enters and abides
in the third jhana. With the abandoning of bodily pleasure and pain, and
the previous ending of mental bliss and suffering, he enters and abides in
the fourth jhana, which is without pleasure and pain, but has mindfulness
fully purified by equanimity. This, monks, is right samådhi.’