The Noble Eight fold Path

(The Fourth Noble Truth :  Magga : The Path)

3. Right Livelihood

The third and the last member of the morality group is right livelihood which entails not dealing in arms & lethal weapons, animals for slaughter, human beings, intoxicating drinks, and poison. Though the Buddha mentioned only a few, there are , as we know, many wrong ways of earning a living.

The precept about right livelihood was designed to bring true happiness to the individual and society and to promote unity and proper relations among people. Unjust and wrong ways of living apply to individuals, families and nations.

Words and acts are thoughts manifested. In Buddhism both motive and effect should be taken into consideration. However good the motive may be, if the effect is not going to be healthy, we should refrain from such misguided words and deeds.

4. Right Effort

Effort in Buddhism implies mental energy and not physical strength.  The right effort spoken of by the Buddha is instrumental in eliminating  evil and harmful thoughts, and in promoting and maintaining good and healthy thoughts.

The function of the right effort is fourfold, to prevent , abandon, develop and maintain.

1. What is the effort to prevent?

    It is the putting forth ones will to prevent the arising of evil, of unwholesome thoughts that have arisen.  One has to strive, and develop energy and strengthen his mind

2. What is the effort to abandon?

     It is putting forth ones will to abandon the evil, unwholesome thoughts that have arisen. 

3. What is the effort to develop?

    It is putting forth ones will to produce and develop wholesome thoughts that have arisen.

4. What is the effort to maintain?

    It is to maintain a favourable  object of concentration(meditation).

The unwholesome thoughts referred to here are the three root causes of all evil, namely: thoughts of craivng, hate and delusion. All other passions gather round these root cdauses, while wholesome thoughts are their opposites.

The sole purpose of this fourfold effort is success in meditation. The  four right efforts are the requisites for right concentration.

The Noble Eight fold Path

(The Fourth Noble Truth :  Magga : The Path)

2. Right Action

Right Action is the abstinence from three wrong actions : killing, stealing and sexual misconduct. These are the first three of the five basic training percepts, the other two being abstinence from lying and intoxicants. These basic training percepts, while moulding the character of the individual who observes them, promote harmony and right relations with oneself and others.

1.     The first precept to abstain from killing and to extend compassion to all beings does not entail any restriction.  ‘All beings’ , here, implies all living creatures, all that breathe. It is an admitted fact that all that live, human and animal, love life and loathe death. The happiness of all creatures depends on their being alive. So to deprive them of that which contains all good for them, is cruel and heartless, in the extreme. Killing is Killing, whether done for sport or food or for health. It is useless to try to defend oneself by saying ‘I did it for this good reason or that’.

2.    The second precept under Right Action is to abstain from stealing and to live honestly, taking only what is one’s own by right.  As no one wants to be robbed , it is not difficult to understand , that it is wrong to take away, what in not one’s own. The thought , that urges a person to steal, can never be good or wholesome. Then robbery leads to violence and even to murder.

      

This precept is easily violated by those in trade and commerce, by showing wrong accounting and reporting of the real incomes of their firms or companies.

     Theft may take many forms. For instance, if an employee slacks or works          badly and yet is paid in full, he is really a thief, for he takes money , he has              not earned. And the same applies to the employer, if he fails to pay                               adequate     salaries.

3.  The final training precept of Right Action is to abstain from wrong sexual behavior. Sex is described by the Buddha as the strongest impulse in man. If one becomes a slave to this impulse, even the most powerful man may turn into a weakling. The sexual urge, especially in youth , is a fire that needs careful handling. Buddha did not prohibit sexual relations for the common man, as he had done for monks. But he warned man against wrong ways of gratifying the sexual appetite.

           The following verse of the Dhammapada  makes it plain the evil                              consequences of their violation.

‘ Whoever in this world takes life,

Speaks what is not truth,

Takes what is not given,

Goes to other’s wives,

Indulges in drinking

Intoxicating liquor’s,

He , even in this world

Digs up his own root.’

(root meaning – Of Prosperity and Happiness)

(from ‘The Buddha’s Ancient Path by Thera Piyadasi)

The Noble Eight fold Path

(The Fourth Noble Truth :  Magga : The Path)

1. Right Speech

Speech is gift of great value, since through it we can express thoughts and ideas which can be shared with others. Just a word can change a man’s outlook towards good and evil. Very few of us care to use this wonderful gift of speech for our own and other’s welfare. Much trouble and misunderstanding could be avoided , if only people would be more thoughtful and gentle in what they say and more accurate and sincere in what they write.  Man’s peech often indicates his character.

Buddha enumerated four types of virtues for  Right speech:

1. Abstain from falsehood and speak the truth : Buddha was very emphatic with regard to this evil of lying. He said , even for fun, one should not lie. A person, who can lie easily, can do any evil.

2. Abstain from Slander or tale-bearing :  It is the next evil that a tongue can commit. To slander another is most wicked for it entails making a false statement intended to damage someone’s reputation.  The slanderer commits two crimes simultaneously, he says what is false, because his report is untrue and then he back-bites.

3. Abstain from harsh words and be pleasant and courteous:  A gentle word can melt the hardest heart, while a harsh word can cause untold agony. We should think twice before we speak ill of anyone., for it is attempt to damage his character, his good name.

The Buddha said that the language of the heart , is always simple, greatful and full of power.

4.Abstain from frivolous talk or gossip:  People are too fond of idle talk, of maliciously disparaging others. The gossip columns  in NewsPapers are just as bad. Men and women with time on their hands , indulge in endless chatter, amusing themselves at the expense of others. One does not become wise by talking a lot, and also to keep silent does not turn a foolish ignoramus person into a sage.

                    The Fourth Noble Truth :  Magga : The Path

Panna : Wisdom  :- With the mastering of the mind, and not allowing the mind to master him, the yogi cultivates true Wisdom (panna) which consists of the two factors and the final stage of the Path, namely , Right Understanding and Right Thought.

Right Thought includes thoughts of renunciation, goodwill and of compassion or no-harm. These thoughts are to be cultivated and extended towards all living beings irrespective of race, caste, clan, or creed. If we view things with dispassionate discernment , we will understand that selfish desire, hatred and violence cannot go together with true Wisdom.  Right Understanding or true wisdom is always permeated with right thoughts and never bereft of them.

Right Understanding , in the ultimate sense, is to understand Life as it really is.  For this , one needs a clear comprehension of the four Noble Truths, namely: the Truth of a) Dukkha  , Suffering or Unsatisfactoriness, b) the Arising of Dukkha , c) the Cessation of Dukkha  and d) the path leading to the cessation of Dukkha.

Right Understanding or penetrative Wisdom is the result of continued and steady practice of meditation or careful cultivation of the mind.

This is how the three groups – sila , Samadhi and panna (virtue, concentration and wisdom) function together for one common end : Deliverance of the Mind and how through genuine cultivation of man’s mind, and through control of actions, both physical and verbal, purity  is attained. It is through self-exertion and self-development, that the aspirant secures freedom, and not through praying to and petitioning an external agency or God.

It is a gradual process, a gradual training. Mental purity is gained after thorough training in virtuous behavior. Mental purity and attainments are not possible without moral purity. The Buddha said that , It is important to establish oneself in virtue or moral habits , before entering on the path of meditation and wisdom. If the practitioner of the Path is earnest and mindful  , he will advance without faltering and start the more difficult task of meditation, gaining concentrative calm . Thus he who strives heedfully , gains control over the mind. Thus training himself in Virtue and concentration (sila and Samadhi) , he now tries to gain true Wisdom or Insight by seeing all things as they really are. Viewing the things as they are implies, seeing the transient, unsatisfactory and no-self-nature of all conditioned and component things. Thus comprehending things as they really are, thus realizing the true nature of the five aggregates of clinging, the ‘Aryan or Noble’ one  lives independent , clinging to nothing in the world—the world of aggregates and of senses – and lives experiencing the bliss of Nirvana, the Supreme Happiness.

Inspite of the scientific knowledge that is steadily growing , the people of the world are restless and racked with the fear and discontent. They are intoxicated with the desire to gain fame, wealth, power and to gratify the never ending desires of the senses. To this troubled world, still seething with hate, distrust, selfish desire and violence, most timely  is the  Buddha’s message of Love and compassion and the Understanding the Eightfold Path.

The Fourth Noble Truth :  Magga : The Path

Samadhi: Concentration :-   The next stage in the Path to Deliverance is Mental Culture , Concentration (Samadhi)., which includes three other factors of the Eightfold path: they are  Right Effort,  Right Mindfulness and Right Concentration.

Right Effort is the persevering endeavour:

a) to prevent the arising of evil and unwholesome thoughts that have not yet   

    arisen in a man’s mind,

b) to discard such evil thoughts already arisen

c) to produce and develop wholesome thoughts not yet arisen and

d) to promote and maintain the good thoughts already present.

Right Mindfulness is the application or arousing of attention in regard to the

a) activities of the body  b) feelings or sensations  c) the activities of the Mind and  d) mental objects.

As these factors of the Path are interdependent and co-operating, Right Mindfulness aid Right Effort and together they can check the arising of unwholesome thoughts and develop the good and wholesome thoughts already entertained.  The man vigilant in regard to his actions, verbal, physical and mental, avoids all that is detrimental to his spiritual growth or progress.

Right Concentration is the intensified steadiness of the mind, comparable to the unflickering flame of a lamp in a windless place. It is the concentration that fixes the mind right and causes it to be unmoved and undisturbed. With the support of Right Effort and Right Mindfulness , the fullyconcentrated mind is capable of dispelling the impediments, the passions that disturb man.The perfectly concentrated mind is in a state of balance and see things as they really are and in their proper perspective.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                 

The Fourth Noble Truth :  Magga : The Path

Here is a brief account of the three groups and how they aim at promoting and perfecting a path that consists of eight factors.

Each of the eight factors of the Path are interdependent and interrelated, and  they function simultaneously; they are not followed and practiced one after the other in numerical order.

In the words of Buddha :

‘O monks, it is through not understanding, not penetrating four things (Dhamma) that we have run so long, wandered on so long in this round of existence , both you and I. And what four? Virtue, Concentration, Wisdom and Deliverance. But when these four things, O monks, are understood and penetrated, rooted out is the craving for existence, destroyed is that which leads to renewed becoming, and there is no more coming to be.”

These sayings of the Buddha explain the function and the purpose of cultivating Virtue, Meditation and Wisdom. Deliverance means , living experience of the cessation of the three root causes of evil, Greed, hatred and Delusion or Ignorance (lobha, dosa & moha) , that assail the human mind. These root causes are eliminated by  training in Virtue , Meditation & Wisdom (sila, Samadhi & panna).

Now this deliverance from mental taints, this freedom from ill, lies absolutely and entirely in a man’s own hands, in those of no one else, human or Divine. Not even a Buddha can redeem a man from the fretters of existence, except by showing him the path.

Sila (Virtue) :   Right speech, Right Action & Right Livelihood.

Right speech is to abstain

a)  from falsehood and always speak the truth;

b) from tale-bearing which brings about discord and disharmony, and

    to speak   words that are conducive to concord and harmony;

c) from harsh and abusive speech, and instead to speak kind and refined words; and

d) from idle chatter, vain talk or gossip and instead to speak words which are meaningful and blameless.

Right Action is abstention from

a    a)    Killing  b) stealing and  c) illicit sexual indulgence and cultivating compassion, taking only things that are given, and living pure and chaste.

Right Livelihood is abandoning wrong ways of living, which bring harm and suffering to  other beings:  Trafficking

a) in arms and lethal weapons b) in animals for slaughter c) in human beings

d) in intoxicating drinks and e) poisons, and

living by a profession which is blameless and free from harm to oneself and others.

From this , it is clear that the code of conduct set forth by the Buddha is no mere negative prohibition but an affirmation of doing good --- paving way for the welfare and happiness of all mankind. 

The sila  or the code of conduct is the first stepping stone of the  ‘Way of Living’. It is the basis for the mental development. One who is intent on meditation or concentration of mind, must develop a love of virtue; for it is the virtue that nourishes mental life and makes it steady and calm.

------to be contd

The Fourth Noble Truth 

 Magga : The Path

The Fourth Noble Truth is the path that leads to the end of suffering(dukkha). It is called the Noble Eightfold Path. It is a path of action. That is, you have to practice it, or follow it everyday to reap the rewards.

The Eightfold Path was devised by the Buddha. It is the means to the end of suffering (dukkha). It is often called the Middle Way. Meaning that it is a path of moderation.

The reason for this was that the Buddha experienced both extremes, that of luxury and that of deprivation. Neither led to nibbana or awakening.

The Eight Fold Path is arranged in three groups : Sila (Virtue or moral training), Samadhi(meditation or the development of mental training) and Panna (wisdom) i.e., Virtue, Concentration and Wisdom. These three Virtue, Concentration and wisdom, are the cardinal teachings which when carefully and fully cultivated raise man from lower to higher levels of mental life; lead him from darkness to light, from passion to dispassion, from turmoil to tranquility.

The eight factors of the Path are:

Sila :Virtue :-    

1. Right Speech

2. Right Actio

3. Right Livelihood

Samadhi: Concentration :-        

 4. Right Effort

 5. Right Mindfulness

 6. Right Concentration

Panna : Wisdom                        

 7. Right Understanding

 8. Right Thought

The Path  of  Virtue, Concentration and wisdom, is a threefold training and none of them is an end to itself; each is means to an end. One cannot function independently of the others.  Virtue or regulated behavior strengths meditation and meditation in turn promotes Wisdom. Wisdom helps one to get rid of the clouded view of things- to see life as it really is – that is to see life and all things pertaining to life as arising and passing away.

to be contd.....

The Third Noble Truth : Nirodha : The Cessation of Suffering

The Buddha says “This , monks, is the Noble truth of the cessation of Suffering (dukkha): the complete cessation (nirodha), giving up , abandoning, release and detachment from that very craving”

In the First & Second Noble Truths, we have discussed suffering (dukkha) and its arising. The Third  Noble Truth is about the Cessation of suffering (dukkha nirodha), which is known as Nibbana .

As we have seen ,  craving is the arising of suffering (dukkha), which ceases only when its origin, craving, ceases. With the giving up of craving, one also gives up suffering and all that pertains to suffering. Nibbana, therefore is explained as the extinction of suffering or dukkha.

The path leading to the cessation of suffering (dukkha) is given  by the Buddha in the Fourth Noble Truth, called  Magga, the Path. 

The Second Noble Truth : Samudaya : The Arising of Suffering

The Buddha said

"And this, monks is the noble truth of the origination of dukkha: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming."

The Buddha found  that suffering is caused by Craving and Ignorance . We crave

pleasant experiences in the hope of lasting happiness. The problem with this is 

most things are conditional and impermanent by and in their very nature.

They exist based on certain conditions. As a result our happiness is only 

fleeting.

CRAVING : tanha

It is this craving (tanha : literal meaning is thirst)  the main cause of suffering.We crave pleasant experiences in the hope of lasting happiness. The problem with this is most things are conditional and impermanent, by and in their very nature. They exist based on certain conditions. As a result our happiness is only fleeting.

For example, we may desire a new car, house, toy of some sort, or even a vacation. We get it, we are happy. This happiness evaporates when we become used with our new car, house or toy and crave for some other new thing etc., It goes on .....

The Buddha described three kinds of tanha -- craving for sensual pleasure, craving for becoming, craving for non-becoming. Let's look at these. Sensual desire (kama tanha) is easy to spot. We all know what it's like to want to eat one of our favourite food, because we crave the taste, not because we are hungry. An example of craving for becoming (bhava tanha) would be a desire to be famous or powerful. Craving for non-becoming (vibhava tanha) is a desire to get rid of something. It might be a craving for annihilation or something more mundane, such as a desire to be rid of balck spot on our face etc.,

Ignorance :

Ignorance is caused by failing to see things as they really are. And the tree of ‘Craving’ has its roots on ‘Ignorance’. It is due to ignorance that craving grows. People suffer with their craving for the pleasures of the senses and become unsatisfied and disappointed until they can replace their cravings with new ones. People suffer too when they are unable to see the world as it really is and live with illusions about life and fears, hopes, facts and behaviours based on ignorance. 

The Four Noble Truths - 2

The First Noble Truth : Dukkha : Suffering

The word dukkha is one of those Pali language terms , that cannot be adequately translated  into English, by one word. Suffering, ill, anguish, usatisfactoriness are some favourite renderings; the words pain, misery, sorrow, and so forth, are also used. The word dukkha , however, includes all that, and more than that. It is used in more than one sense. It is used in the psychological, physical and philosophical sense, according to the context. The importance of knowing dukkha is seen in the words of the Buddha:

    “He who sees suffering, sees also the arising of the suffering, the cessation of suffering, and the path leading to the cessation of suffering”

In simple terms , Suffering happens , when we expect life to be something more and different, than what it is in the present moment, i.e., in other words the unsatisfactoriness or Dukkha , happens, if situations in life are different than, what we expected it to be. To this single problem we give different names: economic, social, political, psychological and even religious problems. Do not they all emanate from that one single problem, dukkha , namely unsatisfactoriness? This unsatisfactory nature of things, that we encounter is , universal . It does not effect one sect or religion or country etc. It is universal. All of our endeavour’s is to mitigate the problem of this unsatisfactoriness or dukkha .But the problems never ends in our lives and each problem beget each other. The cause is not often external. It seems as if we are constantly confronted with fresh ones, and we put forth fresh efforts to solve them, thus they and the solving of them go on incessantly. Such is the nature of suffering. Sufferings appear and pass away only to reappear in other forms. They are both physical and psychological.

The recognition of this universal fact, however, is not a total denial of pleasure or happiness.  The Buddha , ask us to see,  suffering as suffering and happiness as Happiness. The problem arises , when one tries to cling or attach to them. In answering one of the questions from his disciples the Buddha said

”if visible forms, sound, smell, taste and tactile objects (these are sense objects, which man experiences through his sense faculties) , are entirely subject to suffering, beset with suffering, and entirely bereft of pleasure and happiness, beings will not take delight in theses sense objects; but because there is pleasure and happiness in these sense objects, beings take delight in them and cling to them; because of this clinging, they defile themselves.”

Here , what we  have to understand is that , through these sense faculties, we are  attracted to sense objects, delights in them and derives enjoyment. It is a fact, and cannot be denied, for everyone of us  experiences it. But there is also another fact , i.e.,  they are not ‘lasting’. We dislike monotony, for lack of variety makes us unhappy and look for fresh delights, like cattle that seek fresh pasture, but these fresh delights, too , are fleeting and a  passing show.. Thus all pleasures, whether we like it or not, are preludes to  pain and disgust.

Now, when we fail to see this aspect of Life, this unsteadiness of pleasures and  happiness, we become disappointed and frustrated and even lose balance of mind. 

to be contd

Extracts from the Book - The Buddha's Ancient Path by Thera Piyadassi

The Four Noble Truths 

The central conception of  Buddha teachings  is 'The Four Noble Truths', realized by The Buddha , while seated in contemplation under the Bodhi tree at Gaya. These were made known by him to his erstwhile companions, the five ascetics , when he gave his first sermon at the deer park at Isipatana (modern Sarnath) near Varanasi. The whole of his first sermon is devoted to the formulations of these Truths;  for they are the essence of the Buddha’s teachings.

They are :

1. Dukkha , suffering,

2. Samudaya, the arising of suffering,

3. Nirodha , the cessation of suffering,

4. Magga, the path leading to cessation of suffering.

The Buddha’s method of exposition of the Four Truths is comparable to that of a physician or a Doctor. As a physician, he first diagnosed the illness, next he discovered the cause or arising of the illness, then considered its removal and lastly applied the remedy.

Dukkha (suffering) is the illness; craving(tanha) is the arising or the root cause of the illness(samudaya) ; through the removal of craving, the illness is removed and that is the cure ( nirodha=nibbana)  The Eightfold Path (magga) is the remedy.

 A sick man should become aware of his ailment, he should take notice of it, lest it becomes acute, he should then think of a way of removing its cause; with this end in view he goes to a physician, who diagnoses and prescribes a remedy. Through the efficacy of the remedy the patient gets rid of the ailment and that is the cure. Thus dukkha (suffering) is not to be ignored, but to be known, for it is the dire disease.  Craving,  the cause, is to be removed, to be abandoned ; the Eightfold Path is to be practiced, to be cultivated; for it is the remedy. With the knowledge of suffering, with removal of craving, through the practice of the Path, Nibbana’s realization is ensured. It is the cure, the complete detachment, the release from craving.  The entire teaching of the Buddha is nothing else than the understanding and the application of the Four Noble Truths. He said that , they are useful, are essential to the life of purity, they lead you from disgust to dispassion, tranquility, to full understanding, to enlightenment, to Nibbana.

(to be contd)

(Excerpts from The Buddha's Ancient Path by Thera Piyadasi)