Analytical dhamma for beginners
Eight-fold noble path
This path can be broadly divided into three, ie; the training of discipline or morality, the training of mind or concentration, and the training of wisdom. Ven. Sister Dhammadinna said to the enquiring Visakha: “The three trainings are not included under the noble eightfold path, friend Visakha, but the noble eightfold path is included under the three trainings. Right speech, right action, and right livelihood come under the training of Morality. Right effort, right mindfulness, and right concentration come under the training of Concentration. Right view and right thought come under the training of Wisdom.” (MN 44)
Wisdom:
(1) Right View or Understanding
(a) Right View on the operation of kamma. [1]
(b) Right View on the ten kinds of virtuous activities. [2]
(c) Right View on the Four Noble Truths. [3]
(d) Right view on the Triple Jewels.???
????????????????????????
(2) Right Thought or contemplation
(a) Right Thought of clinging. [4]
(b) Right Thought of benevolence. [5]
(c) Right Thought of harmlessness. [6]
(3) Right Speech---engage oneself in right speech [7] and the noble speech [8]
(a) Refraining from false speech.
(b) Refraining from harsh words.
(c) Refraining from slanderous speech.
(d) Refraining from frivolous talk. [9]
(4) Right Action [10]
(a) Refraining from killing.
(b) Refraining from stealing.
(c) Refraining from sexual misconduct.
(5) Right Livelihood [11]
(a) Avoid dealing in weapons and arms.
(b) Avoid dealing in human beings.
(c) Avoid dealing in animals and flesh.
(d) Avoid dealing in intoxicating drinks.
(e) Avoid dealing in poison.
(6) Right Effort [12]
(a) To prevent the arising of unarisen unwholesome mental states.
(b) To discard unwholesome mental state that has arisen.
(c) To develop the wholesome mental states.
(d) To promote the wholesome mental states that has arisen.
(7) Right Awareness [13] or mindfulness
(a) Mindfulness of the body.
(b) Mindfulness of feelings.
(c) Mindfulness of states of mind.
(d) Mindfulness of mental objects or phenomena.
(8) Right Concentration [14]
(a) First jhana.
(b) Second jhana.
(c) Third jhana.
(d) Fourth jhana.
1. Right view (sammā-ditthi)is the view about life as a whole, common people believes there is a life after death, such as those of Christian and Hindu belief, they believe in a permanent self; while other believes life ends on death. Both of these are considered as wrong view in Buddhism, which is why believing in the triple gems is considered rare, because The Blessed One teaches us that the consciousness is impermanent, and we don’t have a soul other than consciousness.
2.Right contemplation(sammā-sankappa) is to apply the teaching into practice internally, constantly reflecting about the impermanency of phenomena, the nature of suffering, and selflessness nature of these phenomena.
3.Right action(sammā-kammanta) is to observe three physical actions of no killing, no stealing, and no sexual misconduct.
4.Right speech(sammā-vācā) is to speak truthfully, no harsh languages, no divisive talk, and no idle gossips.
5.Right livelihood(sammā-ājíva) is to engage oneself in the correct way of maintaining one’s living. Any occupation that inflicts harms on others is considered wrong livelihood. These include gambling, selling of alcohol and illicit drugs, poison, making and selling of weapons, dealing in the breeding and slaughtering of animal or fish, dealing in sex trade, smuggling and tax evasion etc.
6.Right effort(sammā-vāyāma) is the most important of this path, constantly preventing the appearing of non virtuous thoughts, constantly cutting off these; constantly cultivating the good thoughts, constantly nurturing these.
7.Right mindfulness(sammā-sati) is the mindful of the body, contemplating the body, putting in effort, and training in the mindfulness, freeing oneself from greed and weariness; and the other three foundations of mindfulness: feeling, mental states, and Dhamma.
8.Right meditation(sammā-samādhi) is the practice of mental concentration. When a practitioner is able to focus his/her mind one-pointedly, then that mind is clear and dustless and able to penetrate into the true nature of ourselves, thereby attaining liberation by practising the dual methods of mental purification and investigation.
In DN 16 the Blessed One said to Subhadda: “In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the first (stream-enterer), second (once returner), third (non returner), or fourth (Arahant) degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness. Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be empty of arahants.”
评论