To have right understanding, then, one recognizes the validity of the four noble truths, and also that life is fleeting. In relation to the Buddha's last teaching, it can be seen that this idea of right understanding fits well. Often people seek refuge in the idea of an afterlife, or delude themselves into neglecting the existence of their own eventual death. Right understanding serves to extinguish these faulty though processes.
Right intention means that one's “thoughts and motives are pure, not tainted by any emotions and selfish desires” (Molloy, 136). This is a goal not directly addressed in the Buddha's last teaching, though integral to the practice of Buddhism. Right speech is a practice of being forthright with others, but abstaining from saying hurtful things. It can be seen, every day, people taking refuge in lies, and finding solace for their own pains in causing pain for others. By practicing honesty and gentleness through speech, one can hold true both to this element of the eightfold path and to the Buddha's last teaching.
Right action is similar to right speech, but applied to the physical motions of a person. Therefore, this means that to attain right action one does not engage in actions that would be hurtful to others, such as theft or adultery. Also, as with right speech, these actions can serve as a hiding place for individuals with bruised egos. To follow the Buddha's last teaching, these wrong actions would be eliminated altogether from one's life. The fourth element of the noble eight fold path is doing right work. This means that the activities one engages in for employment do not harm others. This is intimately linked with right action. In relation to the Buddha's last teaching, it can be said that individuals can take rationalize hurting others simply by telling themselves they are just doing their job. Therefore, to follow this piece of the path is very much in line with the last teaching.
Right effort implies that one is not overly straining themselves, but also not becoming stagnant through lack of effort. The key here is moderation, and the use of moderation to continually improve oneself. This fits well with the last teaching due to its emphasis of self. One can only expend the effort to improve oneself. Thusly this effort in proper proportions will further enable and individual to “be [their] own lamp” (Molloy, 136).
Right meditation is the use of meditation to understand the nature of the world more fully. Right contemplation is an extension of this, and that while one will use meditation to contemplate more deeply, the right contemplation will focus the individual on nurturing inner peace. Again, these practices are wholly individual in nature, and further emphasize the need of an individual to be their own guide, and their own solace.
All in all, the Buddha's final teaching coincides very well with his previous teachings. He set forth the four noble truths, establishing some groundwork for his students regarding the nature of the world. He then gave his students a way to move past the suffering in the world through the cultivation of the eightfold noble path. Finally, the Buddha tells his students to hold to the truth, and themselves, and to search inward for the comfort they may need. When taken as a whole, these three elements provide a stable, encompassing way of life for those following the Buddhist path.
