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Just this noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. That is the ancient path, the ancient road, traveled by the Rightly Self-awakened Ones of former times.
Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. [web 9]
Although it has inherited some elements (the criteria of legitimate authority, just cause, right intention) from the older war theory that first evolved around AD 400, it has rejected two premises that underpinned all medieval just wars, including crusades: first, that violence could be employed on behalf of Christ's intentions for mankind and ...
The right-intention condition. The intention must be the achieving of only the good effect, with the bad effect being only an unintended side effect. All reasonable measures to avoid or mitigate the bad effect must be taken. The concurrence condition.
Jus ad bellum (/ j uː s / YOOS or / dʒ ʌ s /), literally "right to war" in Latin, refers to "the conditions under which States may resort to war or to the use of armed force in general". [1] Jus ad bellum is one pillar of just war theory. Just war theory states that war should only be condoned under 'just' conditions. [2]
Right Understanding (sammā diṭṭhi, S. samyag-dṛṣṭi) Right Intention (sammā saṅkappa, S. samyak-saṃkalpa) Right Speech (sammā vācā, S. samyag-vāc) Right Action (sammā kammanta, S. samyak-karmānta) Right Livelihood (sammā ājīva, S. samyag-ājīva) Right Effort (sammā vāyāma, S. samyag-vyāyāma)
Having proper understanding of the teachings is vital for proper ethical conduct. The Buddha taught that right view, also referred to as right intention and right action, was a necessary prerequisite for right conduct.
Elsewhere in the Canon, [6] the Buddha more finely juxtaposes the pursuit of thoughts regarding sensuality and those regarding renunciation (nekkhamma): [7] "There is the case where the mind of a monk, when attending to sensual pleasures, doesn't leap up at sensual pleasures, doesn't grow confident, steadfast, or released in sensual pleasures.