The Fourth Truth of The Noble One - that of the Path or Way - explains how we may bring suffering to an end. The Eightfold Path of The Noble One (hasshõdõ 八正道) is known as the “Middle Path” or the “Middle Way” because it steers a course between a life of indulgence and one of harsh austerity. It is a complete formula to rid dissatisfaction and attain true happiness. It contains everything needed for virtuous living, clarity of understanding and the attaining of wisdom.

The Eightfold Path of The Noble One is the rejection of extremism and the embracing of reason. It is an active analysis of the world around us, not taking anything for granted, pragmatic rationality and moderate activity. One who follows The Eightfold Path of The Noble One lives a life free of emotional, cultural, ethnic or dogmatic hindrances.

The Eightfold Path of The Noble One is a difficult path. It is tough having to make up our own mind and accept responsibility for our own actions, instead of just doing or believing what everyone else tells us to do or believe. We don't get to blame anyone else if something goes wrong. It means living honestly and openly with ourselves.

The eight factors of The Eightfold Path of The Noble One are divided into three aspects called the Threefold Training:

Correct understanding (shõken 正見)

Correct understanding is the seeing of all things as they really are, rather than as they appear to be. It is the seeing of the truth explained in the Four Truths of The Noble One. A complete understanding is not envisaged in the preliminary stages, simply an initial acceptance that what the Buddha taught may be correct. This initial acceptance will be confirmed only through personal experience over the course of time, and nothing has to be believed purely as an article of faith. In order to see things as they really are, we must observe ourselves and our situations carefully, examining the meaning of what is observed. It is the true knowledge of all things realised by oneself through practice.

An inquiring and analytical attitude is important in acquiring correct understanding. The Buddha taught us not to rely upon hearsay, tradition or authority for the truth but to judge the truth in the light of our own unbiased and objective experience. The Buddha taught that just as a wise man does not accept any metal that glitters as being gold on the advice of another, but tests its properties for himself, so should you not accept what is heard without testing it by your own experience.

Correct understanding means to know and understand the Four Truths of The Noble One.

Correct thought (shõshui 正思惟)

Thoughts influence our words and actions. If we speak or act out of greed or anger, then we will speak or act wrongly and suffer consequently. It is necessary to purify our thoughts if we really wish to improve our conduct. Correct thought is knowing how to use the knowledge that we have for the benefit of one and all.

Correct speech (shõgo 正話)

We should make an effort to notice and comment upon others’ good qualities and achievements instead of venting our anger or frustration on them. We can give each other moral support, console them in times of grief, and share with them the teachings. Speech is a powerful tool to influence others. When used wisely, many will benefit. Correct speech includes the avoidance of lying and using harsh words. It also means we should avoid idle talk.

We should praise others when appropriate and only use constructive criticism. We should also remain silent when necessary.

Correct action (shõgõ 正業)

The practice of correct action involves respect for the life, property and personal relationships of others. It helps to develop a character that is self-controlled and mindful of the rights of others. Correct action includes the avoidance of killing, stealing and sexual misconduct.

Correct action also includes physically acting in ways that benefit others. This includes helping and rescuing others from danger or suffering.

Correct livelihood (shõmyõ 正命)

Correct livelihood means earning our living in a way that is not harmful to others. In the choice of our occupation, we should show respect for the life and welfare of all beings.

Correct effort (shõshõjin 正精進)

Correct effort is needed to cultivate virtue or develop our mind, because we can often be distracted or tempted to take the easy way out of things. The Buddha teaches that attaining true happiness depends upon our own efforts. Effort is the root of all achievement. Thus, no matter how great the Buddha’s achievement may be, or how excellent his teaching is, we must put the teaching into practice before we can expect to obtain any results.

Correct mindfulness (shõnen 正念)

Mindfulness is an essential quality in everyone’s daily activities. It is a mental factor that enables us to remember, and keep our awareness and attention on what is beneficial in terms of thoughts, words and deeds. For example, when we awake in the morning, we can determine, “Today I will try not to harm others and will benefit them as much as possible.” Mindfulness helps to keep this thought in our mind all day and makes us aware of whether our daily actions correspond to this motivation. The mind must be constantly aware of what is happening for neither mishaps nor misgivings to occur.

Correct mindfulness is necessary if we are to progress towards wisdom. The mind must be controlled and protected against distractions. Greed and anger should be consciously avoided. Attention is given to the mind because it is through the mind that everything is comprehended, interpreted and understood. If lasting happiness is to be attained, the undisciplined mind must first be looked after. To tame the mind is to tame the world.

Correct concentration (shõjõ 正定)

Meditation is the gradual process of training the mind to become aware, without wavering, immovable and stable. The constant practice of meditation develops a calm and concentrated mind, and leads to the attainment of perfect insight.

The Threefold Training on the Path to mental purity; wisdom (hannya 般若), morality (kai 戒), and concentration (sanmai 三昧) have the object of nirvana (nehan 涅槃). These are described in the following verse:

To cease from evil, To do what is good. To cleanse ones' mind: This is the advice of the Buddha.

Morality is the foundation of religious practice since without self-discipline and virtuous behaviour it is difficult to make progress in any endeavour. Meditation denotes the proces of calming and self-integration that takes place at the deepest levels of the psyche, while wisdom relates to knowledge and understanding of the nature or reality and the ability to see clearly how awakening can be achieved.

The Eightfold Path of The Noble One is not a series of stages we pass through on our way to nirvana, however. The eight factors are not objectives to be reached and then left behind; rather the Way is a continuous practice in which the eight factors are developed cumulatively. The Way is essentially a means of self-transformation, a spiritual makeover, which turns the ordinary deluded person into an enlightened person - a Buddha.