The Philosophy of Buddhism

 The Four Noble Truths

 Dependent Origination
 The Eightfold Path
 The Three Characteristics of Existence
 The Three Jewels and the Five Precepts
 Karma and Intention
 Rebirth and Nirvana

The Eightfold Path

The eightfold path, although referred to as steps on a path, is not meant as a
sequential learning process, but as eight aspects of life, all of which are to be
integrated in every day life. Thus the environment is created to move closer to
the Buddhist path.

The eightfold path is at the heart of the middle way, which turns from
extremes, and encourages us to seek the simple approach.

The eightfold path is Right Understanding, Right Intent, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration.

No doubt all of you are aware of the moral codes in other religious groups
such as Christianity, the Jews, and Muslims. While there is a degree of
correspondence across these groups, the interpretation of the code in each
philosophy is different. In the example of the Ten Commandments, there is an
authoritarian feeling of decree, of a direct order that these be fulfilled.

In Buddhism, the eightfold path is meant as a guideline, to be considered, to

be contemplated, and to be taken on when, and only when each step is fully
accepted as part of the life you seek. Buddhism never asks for blind faith, it
seeks to promote learning and a process of self-discovery.
The meaning of Right has several aspects, and includes an ethical, and a
balanced, or middle way. When things go "right", we often experience a
special feeling inside which confirms that this is the correct decision or action.

Right Understanding:

The first step of the eightfold path is Right Understanding or Right View.

This is a significant step on the path as it relates to seeing the world and
everything in it as it really is, not as we believe it to be or want it to be. Just as
you may read the directions on a map, and then make the journey, studying,
reading and examining the information is important, but only the preparation
for the journey. At a deeper level, direct personal experience will then lead us
to Right Understanding.

In his book " Old Path, White Clouds"  , Thich Nhat Hanh tells the story of
the Buddha. The Buddha says "my teaching is not a dogma or a doctrine, but
no doubt some people will take it as such." The Buddha goes on to say "I must
state clearly that my teaching is a method to experience reality and not reality
itself, just as a finger pointing at the moon is not the moon itself. A thinking
person makes use of the finger to see the moon. A person who only looks at
the finger and mistakes it for the moon will never see the real moon."

Knowing reality is of very little value if we don’t put it to personal use in our
lives. 

 
Right Intent:

The second step on the Eightfold Path is Right Intent. This is the step where
we become committed to the path. Right Understanding shows us what life
really is and what life’s problems are composed of, Right Intent urges us to
decide what our heart wants.

Right Intent must come from the heart and involves recognising the equality
of all life and compassion for all that life, beginning with yourself.

Right Intent means persistence and a passion for the journey. Setting out to
climb a high mountain means you must understand the lay of the land and
the pitfalls, the other team members, and the equipment you need. This is
similar to Right Understanding. But you will only climb the mountain if you
really want to and have a passion for the climb. This is Right Intent. The
mountain we climb here is our journey though life.

To summarise, Right Understanding will eliminate ignorance. With Right

Intent and correct understanding, we then remove desire, which in turn
causes the suffering defined in the Four Noble Truths.

Right Speech:

Right Speech is the next step of the Path. We tend to underestimate the power
of the spoken word, and often regret words said in haste. Each of us has
experienced the disappointment associated with harsh criticism, whether
justified or not, and we also are likely to have felt good when kind words
encouraged us.

Right speech involves recognition of the truth, and also an awareness of the
impact of idle gossip and of repeating rumours. Communicating thoughtfully
helps to unite others, and can heal dissention. By resolving never to speak
unkindly, or in anger, a spirit of consideration evolves which moves us closer
to everyday compassionate living.

 
 Right Action:

Right Action recognises the need to take the ethical approach in life, to
consider others and the world we live in. This includes not taking what is not
given to us, and having respect for the agreements we make both in our
private and business lives.

Right Action also encompasses the five precepts which were given by the
Buddha, not to kill, steal, lie, to avoid sexual misconduct, and not to take
drugs or other intoxicants.

This step on the path also includes a whole approach to the environment, with
Right Action being taken whenever possible to safeguard the world for future
generations.

Right Livelihood:

The next on the Eightfold Path follows on from Right Action, and this is Right
Livelihood. If your work has a lack of respect for life, then it will be a barrier
to progress on the spiritual path. Buddhism promotes the principle of equality
of all living beings and respect for all life.

Certain types of work were discouraged by the Buddha, in particular those

where you deal in harmful drugs and intoxicants, those dealing in weapons,
and those harmful to animal or human life. So a dedicated Buddhist would
not be recommended to have a liquor store, own a gun shop, or be a butcher.
In his time, he also discouraged the slave trade, which dealt in human
workers. And he was also against the practice of fortune telling as this made
assumptions about a fixed future, where his teaching stresses that the future is
created by what we do today.

Right Livelihood also implies that a Buddhist who is able, will undertake
some work, either as part of a Buddhist community, or in the workplace, or,
alternatively, do home based or community service. Many communities of
monks ensure that each member has daily chores, which remind him of this
step on the Eightfold Path.

Right Effort:

Right Effort means cultivating an enthusiasm, a positive attitude in a balanced

way. Like the strings of a musical instrument, the amount of effort should not
be too tense or too impatient, as well as not too slack or too laid back. Right
Effort should produce an attitude of steady and cheerful determination.

In order to produce Right Effort, clear and honest thoughts should be

welcomed, and feelings of jealousy and anger left behind. Right Effort equates
to positive thinking, followed by focused action.

The Buddha was well ahead of his time on this one, and many books have
been written about the power of the right attitude.

Right Mindfulness:

While Right Effort is a very easy concept for most of us, Right Mindfulness is
somewhat trickier to grasp, and may involve quite a change of thinking.

I suggest that you take a short break, stand up and walk (or cruise if you are
mobile) around the room or house, and then come back here before reading
on.

Right Mindfulness means being aware of the moment, and being focused in
that moment. When we travel somewhere, we are hearing noises, seeing
buildings, trees, advertising, feeling the movement, thinking of those we left
behind, thinking of our destination. So it is with most moments of our lives.

Right Mindfulness asks us to be aware of the journey at that moment, and to

be clear and undistracted at that moment. Right Mindfulness is closely linked
with meditation and forms the basis of meditation.

Right Mindfulness is not an attempt to exclude the world, in fact, the

opposite. Right Mindfulness asks us to be aware of the moment, and of our
actions at that moment. By being aware, we are able to see how old patterns
and habits control us. In this awareness, we may see how fears of possible
futures limit our present actions.

Now, having read this, try the same walk as before but with a focused mind,
which now concentrates only on the action of the walking. Observe your
thoughts before reading on.

Sometimes you may be absorbed in what you are doing. Music, art, sport can
trigger these moments. Have you ever done anything where your mind is
only with that activity? At that moment, you are mindful, and the Buddha
showed how to integrate that awareness into our everyday lives.

Right Concentration:

Once the mind is uncluttered, it may then be concentrated to achieve

whatever is desired. Right Concentration is turning the mind to focus on an
object, such as a flower, or a lit candle, or a concept such as loving
compassion. This forms the next part of the meditation process.

Right concentration implies that we select worthy directions for the

concentration of the mind, although everything in nature, beautiful and ugly,
may be useful for concentration. At deeper levels, no object or concept may be
necessary for further development.

The benefits of Right Mindfulness and Right Concentration are significant as

they teach the mind to see things, not as we are conditioned to seeing them,
but as they really are. At the same time, they also lead to a feeling of calm and
peace with the world. By being in the moment and being able to concentrate
effectively, a sense of joy in the moment is felt. Release from the control of
past pains and future mind games takes us closer to freedom from suffering.

TH E F IVE PRE CE PTS

I undertake to observe the rule:

1. to abstain from taking life

2. to abstain from taking what is not given

3. to abstain from sensuous misconduct

4. to abstain from false speech

5. to abstain from intoxicants as tending to cloud the mind

ABSTAIN F ROM TAK ING L IFE

In the five precepts, “taking life” means to murder anything that lives.

It refers to the striking and killing of living beings. Taking life is the will
to kill anything that one perceives as having life, to act so as to terminate
the life-force in it, in so far as the will finds expression in bodily action or
in speech. With regard to animals it is worse to kill large ones than small.
Because a more extensive effort is involved. Even where the effort is the
same, the difference in substance must be considered.

In the case of humans the killing is the more blameworthy the more
virtuous they are. Apart from that, the extent of the offense is
proportionate to the intensity of the wish to kill. Five factors are
involved: a living being, the perception of a living being, a thought of
murder, the action of carrying it out, and death as a result of it. And six
are the ways in which the offense may be carried out: with one’s own
hand, by instigation, by missiles, by slow poisoning, by sorcery, by
psychic power.

Read more: How to Get Rid of Pests and Bugs the Buddhist Way
ABSTAIN F ROM  TAK ING WH AT IS NOT GIVE N

“To take what is not given” means the appropriation of what is not given.
It refers to the removing of someone else’s property, to the stealing of it,
to theft. “What is not given” means that which belongs to someone else.
“Taking what is not given” is then the will to steal anything that one
perceives as belonging to someone else, and to act so as to appropriate it.
Its blameworthiness depends partly on the value of the property stolen,
partly on the worth of its owner. Five factors are involved: someone else’s
belongings, the awareness that they are someone else’s, the thought of
theft, the action of carrying it out, the taking away as a result of it. This
sin, too, may be carried out in six ways. One may also distinguish
unlawful acquisition by way of theft, robbery, underhand dealings,
stratagems, and the casting of lots.

ABSTAIN F ROM SE NSU OU S MISCONDU CT

“Sensuous misconduct” – here “sensuous” means “sexual,” and

“misconduct” is extremely blameworthy bad behavior. “Sensuous
misconduct” is the will to transgress against those whom one should not
go into, and the carrying out of this intention by unlawful physical
action. By “those one should not go into,” first of all men are meant. And
then also twenty kinds of women. Ten of them are under some form of
protection, by their mother, father, parents, brother, sister, family, clan,
co-religionists, by having been claimed from birth onwards, or by the
king’s law.

The other ten kinds are: women bought with money, concubines for the
fun of it, kept women, women bought by the gift of a garment,
concubines who have been acquired by the ceremony which consists in
dipping their hands into water, concubines who once carried burdens on
their heads, slave girls who are also concubines, servants who are also
concubines, girls captured in war, temporary wives. The offense is the
more serious, the more moral and virtuous the person transgressed
against. It involves four factors: someone who should not be gone into,
the thought of cohabiting with that one, the actions which lead to such
cohabitation, and its actual performance. There is only one way of
carrying it out: with one’s own body.
ABSTAIN F ROM  F AL SE SPE E CH

“False speech” is the will to deceive others by words or deeds. One can
also explain: “False” means something which is not real, not true.
“Speech” is the intimation that that is real or true. “False speech” is then
the volition which leads to the deliberate intimation to someone else that
something is so when it is not so.

The seriousness of the offense depends on the circumstances. If a

householder, unwilling to give something, says that he has not got it, that
is a small offense; but to represent something one has seen with one’s
own eyes as other than one has seen it, that is a serious offense. If a
mendicant has on his rounds got very little oil or butter, and if he then
exclaims, “What a magnificent river flows along here, my friends!” that is
only a rather stale joke, and the offense is small.

But to say that one has seen what one has not seen, that is a serious
offense. Four factors are involved: something which is not so, the
thought of deception, an effort to carry it out, the communication of the
falsehood to someone else. There is only one way of doing it: with one’s
own body.

ABSTAIN F ROM INTOXICA NTS AS TE NDING TO CL OU D TH E MIND

The last of the five precepts is to refrain from taking intoxicants that
cloud the mind and cause heedlessness. This means drugs and alcohol
(but not prescription medication). This precept is a traditional way of
detoxifying our bodies and minds. And it can be challenging at events
where alcohol is considered a means of socialization and relaxation.
However, with commitment, these situations often prove to be less
awkward than we had feared. The benefits of keeping the vow turn out to
be even more fruitful than we had hoped.

The Buddha's first sermon after his enlightenment centered on the Four Noble

Truths, which are the foundation of Buddhism. The Truths are something like
hypotheses and Buddhism might be defined as a process of verifying and
realizing the truth of the Truths.

THE FOUR NOBLE TRUTHS

A common, sloppy rendering of the Truths tells us that life is suffering; suffering
is caused by greed; suffering ends when we stop being greedy; and the way to do
that is to follow something called the Eightfold Path.

In a more formal setting, the Truths read:

1. The truth of suffering (dukkha)

2. The truth of the cause of suffering (samudaya)
3. The truth of the end of suffering (nirhodha)
4. The truth of the path that frees us from suffering (magga)

Quite often, people get hung up on "life is suffering" and decide Buddhism isn't
for them. However, if you take the time to appreciate what the Four Noble Truths
are really about, everything else about Buddhism will be much clearer. Let's look
at them one at a time.

THE FIRST NOBLE TRUTH: LIFE IS DUKKHA

The First Noble Truth is often translated as "life is suffering." Many people new
to Buddhism tune out as soon as they hear this.

Much confusion is due to the English translation of the Pali/Sanskrit

word dukkha as "suffering." According to the Ven. Ajahn Sumedho, a Theravadin
monk and scholar, the word actually means "incapable of satisfying" or "not able
to bear or withstand anything." Other scholars replace "suffering" with
"stressful."

Dukkha also refers to anything that is temporary, conditional, or compounded of

other things. Even something precious and enjoyable is dukkha because it will
end.

Further, the Buddha was not saying that everything about life is relentlessly
awful. In other sermons, he spoke of many types of happiness, such as the
happiness of family life.

But as we look more closely at dukkha, we see that it touches everything in our
lives, including good fortune and happy times.
Among other things, the Buddha taught that the skandhas are dukkha. The
skandhas are the components of a living human being: form, senses, ideas,
predilections, and consciousness. In other words, the animated body you identify
as yourself is dukkha because it is impermanent and it will eventually perish. 

THE SECOND NOBLE TRUTH: ON THE ORIGIN OF DUKKHA

The Second Noble Truth teaches that the cause of suffering is greed or desire. The
actual word from the early scriptures is tanha, and this is more accurately
translated as "thirst" or "craving." 

We continually search for something outside ourselves to make us happy. But no

matter how successful we are, we never remain satisfied. The Second Truth is not
telling us that we must give up everything we love to find happiness. The real
issue here is more subtle—it's attachment to what we desire that gets us into
trouble.

The Buddha taught that this thirst grows from ignorance of the self. We go
through life grabbing one thing after another to get a sense of security about
ourselves. We attach not only to physical things but also to ideas and opinions
about ourselves and the world around us.

Then we grow frustrated when the world doesn't behave the way we think it
should and our lives don't conform to our expectations.

Buddhist practice brings about a radical change in perspective. Our tendency to

divide the universe into "me" and "everything else" fades away. In time, the
practitioner is better able to enjoy life's experiences without judgment, bias,
manipulation, or any of the other mental barriers we erect between ourselves and
what's real.

The Buddha's teachings on karma and rebirth are closely related to the Second
Noble Truth.

THE THIRD NOBLE TRUTH: THE CESSATION OF CRAVING

The Buddha's teachings on the Four Noble Truths are sometimes compared to a
physician diagnosing an illness and prescribing a treatment. The first truth tells
us what the illness is and the second truth tells us what causes the illness.

The Third Noble Truth holds out hope for a cure.

The solution to dukkha is to stop clinging and attaching. But how do we do that?
The fact is that you can't by an act of will. It's impossible to just vow to
yourself, okay, from now on I won't crave anything. This doesn't work because
the conditions that give rise to craving will still be present.

The Second Noble Truth tells us that we cling to things we believe will make us
happy or keep us safe. Grasping for one ephemeral thing after another never
satisfies us for long because it's all impermanent. It is only when we see this for
ourselves that we can stop grasping. When we do see it, the letting go is easy. The
craving will seem to disappear of its own accord.

The Buddha taught that through diligent practice, we can put an end to craving.
Ending the hamster wheel-chase after satisfaction is enlightenment ( bodhi,
"awakened"). The enlightened being exists in a state called nirvana.

THE FOURTH NOBLE TRUTH: THE EIGHTFOLD PATH

The Buddha spent the last 45 or so years of his life giving sermons on aspects of
the Four Noble Truths. The majority of these were about the Fourth Truth—the
path (magga).

In the Fourth Noble Truth, the Buddha as a physician prescribes the treatment

for our illness: The Eightfold Path. Unlike in many other religions, Buddhism has
no particular benefit to merely believing in a doctrine. Instead, the emphasis is on
living the doctrine and walking the path.

The path is eight broad areas of practice that touches every part of our lives. It
ranges from study to ethical conduct to what you do for a living to moment-to-
moment mindfulness. Every action of body, speech, and mind are addressed by
the path. It is a path of exploration and discipline to be walked for the rest of
one's life.

Without the path, the first three Truths would just be a theory; something for
philosophers to argue about. The practice of the Eightfold Path brings
the dharma into one's life and makes it bloom.

UNDERSTANDING THE TRUTHS TAKES TIME

If you are still confused about the four Truths, take heart; it's not so simple.

Fully appreciating what the Truths mean takes years. In fact, in some schools of
Buddhism thorough understanding of the Four Noble Truths defines
enlightenment itself.
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