"And what is right view? Knowledge with reference to stress, knowledge with reference to the origination of stress, knowledge with reference to the cessation of stress, knowledge with reference to the way of practice leading to the cessation of stress: This is called right view.

And what is right resolve? The resolve for renunciation, for freedom from ill will, for harmlessness: This is called right resolve.

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

"And what is right action? Abstaining from taking life, from stealing, & from sexual misconduct: 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 & 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, & 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 & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called right mindfulness.

"And what is right concentration? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration.

Sammā2 (indecl.) [Vedic samyac (=samyak) & samīś "connected, in one"; see under saŋ˚] thoroughly, properly, rightly; in the right way, as it ought to be, best, perfectly (opp. micchā) D i.12; Vin i.12; Sn 359; 947; Dh 89, 373. Usually as ˚ -- , like sammā -- dhārā even or proper showers (i. e. at the right time) Pv ii.970; especially in connection with constituents of the eightfold Aryan Path, where it is contrasted with micchā

Diṭṭhi (f.) [Sk. dṛṣṭi; cp. dassana] view, belief, dogma, theory, speculation, esp. false theory, groundless or unfounded opinion. -- (a) The latter is rejected by the Buddha as pāpa˚ (A iv.172) and pāpikā d. (opp. bhaddikā: A v.212 sq.; It 26): Vin i.98, 323; Dh 164; Pv iv.354; whereas the right, the true, the best doctrine is as sammā d. the first condition to be complied with by anyone entering the Path. As such the sammā d. is opposed to micchā d. wrong views or heresy (see b).

Several components of right view

Kamma: actions have consequences

Three seals of the Dhamma

All contingent things are impermanent

All contingent things are dukkha

Everything whatsoever is without self

The Four Noble Truths themselves: recursive

Two types of right view

Mundane right view

Right view, but tainted by greed, ill-will, and delusion

can lead to happiness in this life, as long as the taints don't get out of control

will not lead to enlightenment

Supramundane right view, with abandonment of the taints

leads to either rebirth in realm of gods or enlightenment

sammā-saṅkappa Sankappa [saŋ+kḷp, cp. kappeti fig. meaning] thought, intention, purpose, plan D iii.215; S ii.143 sq.; A i.281; ii.36; Dh 74; Sn 154, 1144; Nd1 616 (=vitakka ñāṇa paññā buddhi); Dhs 21; DhA ii.78.

Vācā (f.) [vac, vakti & vivakti; cp. vacaḥ (P. vaco); Vedic vāk (vāc˚) voice, word, vākya; Av. vacah & vaxs word; Gr. e)/pos word, o)/y voice, Lat. vox=voice, voco to call; Ohg. gi -- wahan to mention etc. The P. form vācā is a remodelling of the nom. vāc after the oblique cases, thus transforming it from the cons. decl. to a vowel (˚ā) decl. Of the old inflexion we only find the instr. vācā Sn 130, 232. The compn forms are both vācā˚ and vacī˚] word, saying, speech; also as adj. ( -- ˚) vaca speaking, of such a speech (e. g. duṭṭha˚ Pv i.32, so to be read for dukkha˚).

Digha Nikaya 11: Kevatta (Kevaddha) Sutta

"Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. This, too, is part of his virtue.

"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.

"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.

"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.

Majjima Nikaya 58: Abhaya Sutta

Prince Abhaya was egged on by the Nigantha Nataputta to refute the Buddha:

"Just yesterday, lord, I went to Nigantha Nataputta and... he said to me...'Come now, prince. Go to the contemplative Gotama and on arrival say this: "Lord, would the Tathagata say words that are unendearing & disagreeable to others?"... Just as if a two-horned chestnut were stuck in a man's throat: he would not be able to swallow it down or spit it up. In the same way, when the contemplative Gotama is asked this two-pronged question by you, he won't be able to swallow it down or spit it up.'"

Now at that time a baby boy was lying face-up on the prince's lap. So the Blessed One said to the prince, "What do you think, prince: If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?"

"I would take it out, lord. If I couldn't get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy."

"In the same way, prince:

[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.

[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."

Kammanta [Sk. karmānta; kamma+anta, cp. anta 14.] 1. doing, acting, working; work, business, occupation, profession. paṭicchanna˚ of secret acting Sn 127= Vbh 357; as being punished in Niraya A i.60; S iv.180; as occupation esp. in pl. kammantā: S v.45=135; DhA i.42 (kammantā nappavattanti, no business proceeds, all occupations are at a standstill); anākula˚ Sn 262=Kh v.5; abbhantarā k˚ uṇṇā ti vā, kappāsā ti vā as housework, falling to the share of the wife A iii.37=iv.365; khetta˚ occupation in the field A iii.77; see also D i.71; M iii.7; S i.204; Miln 9, 33; and below; as place of occupation: Sn p. 13, PvA 62.

Do not kill, do not take what's not given, observe right speech, do not misbehave sexually, don't use alcohol or other drugs that hinder mindfulness.

Ājīva [ā + jīva; Sk. ājīva] livelihood, mode of living, living, subsistence, D i.54; A iii.124 (parisuddha˚); Sn 407 (˚ŋ = parisodhayi = micchājīvaŋ hitvā sammājīvaŋ eva pavattayī SnA 382), 617; Pug 51; Vbh 107, 235; Miln 229 (bhinna˚); Vism 306 (id.); DhsA 390; Sdhp 342, 375, 392. Esp. freq. in the contrast pair sammā -- ājīva & micchā -- ā˚ right mode & wrong mode of gaining a living, e. g. at S ii.168 sq.; iii.239; v.9; A i.271; ii 53, 240, 270; iv.82; Vbh 105, 246.

Anguttara Nikaya, Chapter on the Fives: Vanijja Sutta

"Monks, a lay follower should not engage in five types of business. Which five? Business in weapons, business in human beings, business in meat, business in intoxicants, and business in poison.

"These are the five types of business that a lay follower should not engage in."

Vāyāma [fr. vi+ā+yam] striving, effort, exertion, en- deavour S ii.168; iv.197; v.440; A i.174 (chando+), 219; ii.93; iii.307; iv.320; v.93 sq.; J i.72; Vbh 123, 211, 235; VbhA 91; DhA iv.109; PvA 259.

Samyutta Nikaya 45.8: Magga-vibhanga Sutta

"And what, monks, is right effort? (i) There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. (ii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. (iii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. (iv) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This, monks, is called right effort.

Sati (f.) [Vedic smṛti: see etym. under sarati2] memory, recognition, consciousness, D i.180; ii.292; Miln 77 -- 80; intentness of mind, wakefulness of mind, mindfulness, alertness, lucidity of mind, self -- possession, conscience, self -- consciousness

"And what, monks, is right mindfulness? (i) There is the case where a monk remains focused on the body in & of itself — ardent, aware, & mindful — putting away greed & distress with reference to the world. (ii) He remains focused on feelings in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world. (iii) He remains focused on the mind in & of itself — ardent, aware, & mindful — putting away greed & distress with reference to the world. (iv) He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world. This, monks, is called right mindfulness.

Also from SN 45.8

Samādhi [fr. saŋ+ā+dhā] 1. concentration; a concen- trated, self -- collected, intent state of mind and meditation, which, concomitant with right living, is a necessary condition to the attainment of higher wisdom and emancipation. In the Subha -- suttanta of the Dīgha (D i.209 sq.) samādhi -- khandha ("section on concentration") is the title otherwise given to the cittasampadā, which, in the ascending order of merit accruing from the life of a samaṇa (see Sāmaññaphala -- suttanta, and cp. Dial. i.57 sq.) stands between the sīla -- sampadā and the paññā -- sampadā. In the Ambaṭṭha -- sutta the corresponding terms are sīla, caraṇa, vijjā (D. i.100). Thus samādhi would comprise (a) the guarding of the senses (indriyesu gutta -- dvāratā), (b) self -- possession (sati -- sampajañña), (c) contentment (santuṭṭhi), (d) emancipation from the 5 hindrances (nīvaraṇāni), (e) the 4 jhānas. In the same way we find samādhi grouped as one of the sampadās at A iii.12 (sīla˚, samādhi˚, paññā˚, vimutti˚), and as samādhi -- khandha (with sīla˚ & paññā˚) at D iii.229 (+vimutti˚); A i.125; ii.20; iii.15; v.326; Nd1 21; Nd2 p. 277 (s. v. sīla).

"And what, monks, is right concentration? (i) There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. (ii) With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. (iii) With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' (iv) With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration."

Also from SN 45.8