Noble 8 Path

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The Noble Eightfold Path

The Way to the End of Suffering

by

Bhikkhu Bodhi

Source: The Wheel Publication No. 308/3 !"andy: Buddhi#tPublication Society$ %8&'$ #econd edition !re(i#ed' %%&. Tran#cribedfro) a file *ro(ided by the BPS

+o*yright , %%8 Buddhi#t Publication Society

-cce## to n#ight edition , %%%

or free di#tribution. Thi# ork )ay be re*ubli#hed$ refor)atted$re*rinted$ and redi#tributed in any )ediu). t i# the author1# i#h$hoe(er$ that any #uch re*ublication and redi#tribution be )adea(ailable to the *ublic on a free and unre#tricted ba#i# and thattran#lation# and other deri(ati(e ork# be clearly )arked a# #uch.


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iii

+ontent#

Preface ...................................................................................................................................... (

-bbre(iation# ............................................................................................................... (ii

+ha*ter

The Way to the End of Suffering ............................................................

The 2ange of Suffering ......................................................................................

The +au#e# of Suffering ...................................................................................... 4

+utting 5ff the +au#e# of Suffering .................................................. %

+ha*ter

2ight 6ie ...................................................................................................................... 7

undane 2ight 6ie ........................................................................................ 9

Su*erior 2ight 6ie ............................................................................................ 7

+ha*ter

2ight ntention ........................................................................................................... 7

The ntention of 2enunciation .............................................................. 30

The ntention of ood Will ...................................................................... 33

The ntention of ;ar)le##ne## ............................................................... 34


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i(

+ha*ter 6

2ight S*eech$ 2ight -ction$ 2ight


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Preface

The e##ence of the Buddha1# teaching can be #u))edu* in to *rinci*le#: the our Noble Truth# and the NobleEightfold Path. The fir#t co(er# the #ide of doctrine$ and the *ri)ary

re#*on#e it elicit# i# under#tanding@ the #econd co(er# the#ide of di#ci*line$ in the broade#t #en#e of that ord$ and the*ri)ary re#*on#e it call# for i# *ractice. n the #tructure of theteaching the#e to *rinci*le# lock together into an indi(i#ibleunity called the dha))aA(inaya$ the doctrineAandAdi#ci*line$ or$in brief$ the >ha))a. The internal unity of the >ha))a i#guaranteed by the fact that the la#t of the our Noble Truth#$the truth of the ay$ i# the Noble Eightfold Path$ hile the fir#tfactor of the Noble Eightfold Path$ right (ie$ i# the under#tandingof the our Noble Truth#. Thu# the to *rinci*le# *enetrateand include one another$ the for)ula of the our NobleTruth# containing the Eightfold Path and the Noble EightfoldPath containing the our Truth#.

i(en thi# integral unity$ it ould be *ointle## to *o#e theue#tion hich of the to a#*ect# of the >ha))a ha# greater(alue$ the doctrine or the *ath. But if e did ri#k the *ointle##by a#king that ue#tion$ the an#er ould ha(e to be the *ath.The *ath clai)# *ri)acy becau#e it i# *reci#ely thi# that bring#the teaching to life. The *ath tran#late# the >ha))a fro) acollection of ab#tract for)ula# into a continually unfolding di#clo#ureof truth. t gi(e# an outlet fro) the *roble) of #ufferingith hich the teaching #tart#. -nd it )ake# the teaching1#goal$ liberation fro) #uffering$ acce##ible to u# in our on e?*erience$here alone it take# on authentic )eaning.

To follo the Noble Eightfold Path i# a )atter of *racticerather than intellectual knoledge$ but to a**ly the *ath correctlyit ha# to be *ro*erly under#tood. n fact$ right under#tandingof the *ath i# it#elf a *art of the *ractice. t i# a facet of right(ie$ the fir#t *ath factor$ the forerunner and guide for the re#t


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of the *ath. Thu#$ though initial enthu#ia#) )ight #ugge#t thatthe ta#k of intellectual co)*rehen#ion )ay be #hel(ed a# a bother#o)edi#traction$ )ature con#ideration re(eal# it to be uitee##ential to ulti)ate #ucce## in the *ractice.

The *re#ent book ai)# at contributing toard# a *ro*erunder#tanding of the Noble Eightfold Path by in(e#tigating it#eight factor# and their co)*onent# to deter)ine e?actly hatthey in(ol(e. ha(e atte)*ted to be conci#e$ u#ing a# the fra)eorkfor e?*o#ition the Buddha1# on ord# in e?*lanation ofthe *ath factor#$ a# found in the Sutta Pitaka of the Pali +anon.To a##i#t the reader ith li)ited acce## to *ri)ary #ource# e(enin tran#lation$ ha(e tried to confine )y #election of uotation#a# )uch a# *o##ible !but not co)*letely' to tho#e found in 6enerableNyanatiloka1# cla##ic anthology$ The Word of the Buddha.n #o)e ca#e# *a##age# taken fro) that ork ha(e been #lightly)odified$ to accord ith )y on *referred rendering#. or furthera)*lification of )eaning ha(e #o)eti)e# dran u*on theco))entarie#@ e#*ecially in )y account# of concentration andi#do) !+ha*ter# 6 and 6' ha(e relied hea(ily on the6i#uddhi)agga !The Path of Purification'$ a (a#t encyclo*edic orkhich #y#te)atiCe# the *ractice of the *ath in a detailed andco)*rehen#i(e )anner.


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-bbre(iation#

Te?tual reference# ha(e been abbre(iated a# follo#:

>N >igha Nikaya !nu)ber of #utta'

N a==hi)a Nikaya !nu)ber of #utta'

SN Sa)yutta Nikaya !cha*ter F nu)ber of #utta'

-N -nguttara Nikaya !nu)erical collection F nu)ber of #utta'

>h* >ha))a*ada !(er#e'

6i#) 6i#uddhi)agga

2eference# to 6i#). are to the cha*ter and #ection nu)ber ofthe tran#lation by Bhikkhu Gana)oli$ The Path of Purification!BPS ed. %49$ %%' H


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+ha*ter

The Way to the End of Suffering

The #earch for a #*iritual *ath i# born out of #uffering. t

doe# not #tart ith light# and ec#ta#y$ but ith the hard tack#of *ain$ di#a**oint)ent$ and confu#ion. ;oe(er$ for #ufferingto gi(e birth to a genuine #*iritual #earch$ it )u#t a)ount to)ore than #o)ething *a##i(ely recei(ed fro) ithout. t ha# totrigger an inner realiCation$ a *erce*tion hich *ierce# throughthe facile co)*lacency of our u#ual encounter ith the orldto gli)*#e the in#ecurity *er*etually ga*ing underfoot. Whenthi# in#ight dan#$ e(en if only )o)entarily$ it can *reci*itate a*rofound *er#onal cri#i#. t o(erturn# accu#to)ed goal# and (alue#$)ock# our routine *reoccu*ation#$ lea(e# old en=oy)ent##tubbornly un#ati#fying.

-t fir#t #uch change# generally are not elco)e. We try todeny our (i#ion and to #)other our doubt#@ e #truggle to dri(eaay the di#content ith ne *ur#uit#. But the fla)e of inuiry$once lit$ continue# to burn$ and if e do not let our#el(e# be#e*t aay by #u*erficial read=u#t)ent# or #louch back intoa *atched u* (er#ion of our natural o*ti)i#)$ e(entually theoriginal gli))ering of in#ight ill again flare u*$ again confrontu# ith our e##ential *light. t i# *reci#ely at that *oint$ith all e#ca*e route# blocked$ that e are ready to #eek a ayto bring our di#uietude to an end. No longer can e continueto drift co)*lacently through life$ dri(en blindly by our hungerfor #en#e *lea#ure# and by the *re##ure of *re(ailing #ocialnor)#. - dee*er reality beckon# u#@ e ha(e heard the call ofa )ore #table$ )ore authentic ha**ine##$ and until e arri(e atour de#tination e cannot re#t content.

But it i# =u#t then that e find our#el(e# facing a ne difficulty.5nce e co)e to recogniCe the need for a #*iritual*ath e di#co(er that #*iritual teaching# are by no )ean#ho)ogeneou# and )utually co)*atible. When e bro#e


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through the #hel(e# of hu)anity1# #*iritual heritage$ bothancient and conte)*orary$ e do not find a #ingle tidy (olu)ebut a (eritable baCaar of #*iritual #y#te)# and di#ci*line# eachoffering the)#el(e# to u# a# the highe#t$ the fa#te#t$ the )o#t*oerful$ or the )o#t *rofound #olution to our ue#t for the

Ilti)ate. +onfronted ith thi# )elange$ e fall into confu#iontrying to #iCe the) u* D to decide hich i# truly liberati(e$a real #olution to our need#$ and hich i# a #idetrack be#etith hidden fla#.

5ne a**roach to re#ol(ing thi# *roble) that i# *o*ular todayi# the eclectic one: to *ick and choo#e fro) the (ariou# tradition#hate(er #ee)# a)enable to our need#$ elding together different*ractice# and techniue# into a #ynthetic hole that i# *er#onally#ati#fying. Thu# one )ay co)bine Buddhi#t )indfulne##)editation ith #e##ion# of ;indu )antra recitation$ +hri#tian*rayer ith Sufi dancing$ Jei#h "abbala ith Tibetan (i#ualiCatione?erci#e#. Eclectici#)$ hoe(er$ though #o)eti)e# hel*fulin )aking a tran#ition fro) a *redo)inantly orldly and)ateriali#tic ay of life to one that take# on a #*iritual hue$ e(entuallyear# thin. While it )ake# a co)fortable halfay hou#e$it i# not co)fortable a# a final (ehicle.

There are to interrelated fla# in eclectici#) that accountfor it# ulti)ate inadeuacy. 5ne i# that eclectici#) co)*ro)i#e#the (ery tradition# it dra# u*on. The great #*iritual tradition#the)#el(e# do not *ro*o#e their di#ci*line# a# inde*endent techniue#that )ay be e?ci#ed fro) their #etting and freely reco)binedto enhance the felt uality of our li(e#. They *re#ent the)$rather$ a# *art# of an integral hole$ of a coherent (i#ion regardingthe funda)ental nature of reality and the final goal of the#*iritual ue#t. - #*iritual tradition i# not a #hallo #trea) inhich one can et one1# feet and then beat a uick retreat tothe #hore. t i# a )ighty$ tu)ultuou# ri(er hich ould ru#hthrough the entire land#ca*e of one1# life$ and if one truly i#he#to tra(el on it$ one )u#t be courageou# enough to launch one1#


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boat and head out for the de*th#.

The #econd defect in eclectici#) follo# fro) the fir#t. -##*iritual *ractice# are built u*on (i#ion# regarding the nature ofreality and the final good$ the#e (i#ion# are not )utually co)*atible.

When e hone#tly e?a)ine the teaching# of the#e tradition#$e ill find that )a=or difference# in *er#*ecti(e re(ealthe)#el(e# to our #ight$ difference# hich cannot be ea#ily di#)i##eda# alternati(e ay# of #aying the #a)e thing. 2ather$ they*oint to (ery different e?*erience# con#tituting the #u*re)egoal and the *ath that )u#t be trodden to reach that goal.

;ence$ becau#e of the difference# in *er#*ecti(e# and *ractice#that the different #*iritual tradition# *ro*o#e$ once edecide that e ha(e outgron eclectici#) and feel that e areready to )ake a #eriou# co))it)ent to one *articular *ath$ efind our#el(e# confronted ith the challenge of choo#ing a *aththat ill lead u# to true enlighten)ent and liberation. 5ne cueto re#ol(ing thi# dile))a i# to clarify to our#el(e# our funda)entalai)$ to deter)ine hat e #eek in a genuinely liberati(e*ath. f e reflect carefully$ it ill beco)e clear that the *ri)ereuire)ent i# a ay to the end of #uffering. -ll *roble)# ulti)atelycan be reduced to the *roble) of #uffering@ thu# hate need i# a ay that ill end thi# *roble) finally and co)*letely.Both the#e ualifying ord# are i)*ortant. The *athha# to lead to a co)*lete end of #uffering$ to an end of #ufferingin all it# for)#$ and to a final end of #uffering$ to bring #ufferingto an irre(er#ible #to*.

But here e run u* again#t another ue#tion. ;o are e tofind #uch a *ath D a *ath hich ha# the ca*acity to lead u# to thefull and final end of #ufferingK Intil e actually follo a *athto it# goal e cannot kno ith certainty here it lead#$ and inorder to follo a *ath to it# goal e )u#t *lace co)*lete tru#tin the efficacy of the *ath. The *ur#uit of a #*iritual *ath i# notlike #electing a ne #uit of clothe#. To #elect a ne #uit one needonly try on a nu)ber of #uit#$ in#*ect one#elf in the )irror$ and


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#elect the #uit in hich one a**ear# )o#t attracti(e. The choiceof a #*iritual *ath i# clo#er to )arriage: one ant# a *artner forlife$ one ho#e co)*anion#hi* ill *ro(e a# tru#torthy anddurable a# the *ole #tar in the night #ky.

aced ith thi# ne dile))a$ e )ay think that e ha(ereached a dead end and conclude that e ha(e nothing to guideu# but *er#onal inclination$ if not a fli* of the coin. ;oe(er$our #election need not be a# blind and uninfor)ed a# e i)agine$for e do ha(e a guideline to hel* u#. Since #*iritual *ath#are generally *re#ented in the fra)eork of a total teaching$ ecan e(aluate the effecti(ene## of any *articular *ath by in(e#tigatingthe teaching hich e?*ound# it.

n )aking thi# in(e#tigation e can look to three criteria a##tandard# for e(aluation:

!' ir#t$ the teaching ha# to gi(e a full and accurate *icture ofthe range of #uffering. f the *icture of #uffering it gi(e# i#inco)*lete or defecti(e$ then the *ath it #et# forth ill )o#tlikely be flaed$ unable to yield a #ati#factory #olution. Ju#ta# an ailing *atient need# a doctor ho can )ake a full andcorrect diagno#i# of hi# illne##$ #o in #eeking relea#e fro)#uffering e need a teaching that *re#ent# a reliable accountof our condition.

!7' The #econd criterion call# for a correct analy#i# of the cau#e#gi(ing ri#e to #uffering. The teaching cannot #to* ith a #ur(eyof the outard #y)*to)#. t ha# to *enetrate beneaththe #y)*to)# to the le(el of cau#e#$ and to de#cribe tho#ecau#e# accurately. f a teaching )ake# a faulty cau#al analy#i#$there i# little likelihood that it# treat)ent ill #ucceed.

!3' The third criterion *ertain# directly to the *ath it#elf. t #ti*ulate#that the *ath hich the teaching offer# ha# to re)o(e#uffering at it# #ource. Thi# )ean# it )u#t *ro(ide a )ethodto cut off #uffering by eradicating it# cau#e#. f it fail# to bringabout thi# rootAle(el #olution$ it# (alue i# ulti)ately nil. The


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*ath it *re#cribe# )ight hel* to re)o(e #y)*to)# and )akeu# feel that all i# ell@ but one afflicted ith a fatal di#ea#ecannot afford to #ettle for co#)etic #urgery hen belo the#urface the cau#e of hi# )alady continue# to thri(e.

To #u) u*$ e find three reuire)ent# for a teaching *ro*o#ingto offer a true *ath to the end of #uffering: fir#t$ it ha# to #etforth a full and accurate *icture of the range of #uffering@ #econd$it )u#t *re#ent a correct analy#i# of the cau#e# of #uffering@and third$ it )u#t gi(e u# the )ean# to eradicate the cau#e# of#uffering.

Thi# i# not the *lace to e(aluate the (ariou# #*iritual di#ci*line#in ter)# of the#e criteria. 5ur concern i# only ith the>ha))a$ the teaching of the Buddha$ and ith the #olutionthi# teaching offer# to the *roble) of #uffering. That the teaching#hould be rele(ant to thi# *roble) i# e(ident fro) it# (erynature@ for it i# for)ulated$ not a# a #et of doctrine# about theorigin and end of thing# co))anding belief$ but a# a )e##age ofdeli(erance fro) #uffering clai)ing to be (erifiable in our one?*erience. -long ith that )e##age there co)e# a )ethod of*ractice$ a ay leading to the end of #uffering. Thi# ay i# theNoble Eightfold Path !ariya atthangika )agga'. The Eightfold Path#tand# at the (ery heart of the Buddha1# teaching. t a# the di#co(eryof the *ath that ga(e the Buddha1# on enlighten)enta uni(er#al #ignificance and ele(ated hi) fro) the #tatu# of ai#e and bene(olent #age to that of a orld teacher. To hi# ondi#ci*le# he a# *reAe)inently Lthe arou#er of the *ath unari#enbefore$ the *roducer of the *ath not *roduced before$ thedeclarer of the *ath not declared before$ the knoer of the *ath$the #eer of the *ath$ the guide along the *athM !N 08'. -ndhe hi)#elf in(ite# the #eeker ith the *ro)i#e and challenge:LHou your#el(e# )u#t #tri(e. The Buddha# are only teacher#.The )editati(e one# ho *ractice the *ath are relea#ed fro)the bond# of e(ilM !>h*. (. 74'.


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To #ee the Noble Eightfold Path a# a (iable (ehicle toliberation$ e ha(e to check it out again#t our three criteria: tolook at the Buddha1# account of the range of #uffering$ hi# analy#i#of it# cau#e#$ and the *rogra))e he offer# a# a re)edy.

The 2ange of SufferingThe Buddha doe# not )erely touch the *roble) of #uffering tangentially@he )ake# it$ rather$ the (ery corner#tone of hi# teaching.;e #tart# the our Noble Truth# that #u) u* hi# )e##ageith the announce)ent that life i# in#e*arably tied to #o)ethinghe call# dukkha. The Pali ord i# often tran#lated a# #uffering$but it )ean# #o)ething dee*er than *ain and )i#ery. trefer# to a ba#ic un#ati#factorine## running through our li(e#$the li(e# of all but the enlightened. So)eti)e# thi# un#ati#factorine##eru*t# into the o*en a# #orro$ grief$ di#a**oint)ent$or de#*air@ but u#ually it ho(er# at the edge of our aarene## a#a (ague unlocaliCed #en#e that thing# are ne(er uite *erfect$ne(er fully adeuate to our e?*ectation# of hat they #hould be.Thi# fact of dukkha$ the Buddha #ay#$ i# the only real #*iritual*roble). The other *roble)# D the theological and )eta*hy#icalue#tion# that ha(e taunted religiou# thinker# through thecenturie# D he gently a(e# a#ide a# L)atter# not tending to liberation.MWhat he teache#$ he #ay#$ i# =u#t #uffering and the endingof #uffering$ dukkha and it# ce##ation.

The Buddha doe# not #to* ith generalitie#. ;e goe# on toe?*o#e the different for)# that dukkha take#$ both the e(identand the #ubtle. ;e #tart# ith hat i# clo#e at hand$ ith the #ufferinginherent in the *hy#ical *roce## of life it#elf. ;ere dukkha#ho# u* in the e(ent# of birth$ aging$ and death$ in our #u#ce*tibilityto #ickne##$ accident#$ and in=urie#$ e(en in hunger andthir#t. t a**ear# again in our inner reaction# to di#agreeable#ituation# and e(ent#: in the #orro$ anger$ fru#tration$ and feararou#ed by *ainful #e*aration#$ by un*lea#ant encounter#$ by thefailure to get hat e ant. E(en our *lea#ure#$ the Buddha #ay#$


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are not i))une fro) dukkha. They gi(e u# ha**ine## hile theyla#t$ but they do not la#t fore(er@ e(entually they )u#t *a## aay$and hen they go the lo## lea(e# u# feeling de*ri(ed. 5ur li(e#$for the )o#t *art$ are #trung out beteen the thir#t for *lea#ureand the fear of *ain. We *a## our day# running after the one

and running aay fro) the other$ #eldo) en=oying the *eaceof content)ent@ real #ati#faction #ee)# #o)eho alay# out ofreach$ =u#t beyond the ne?t horiCon. Then in the end e ha(e todie: to gi(e u* the identity e #*ent our hole life building$ tolea(e behind e(erything and e(eryone e lo(e.

But e(en death$ the Buddha teache#$ doe# not bring u# tothe end of dukkha$ for the life *roce## doe# not #to* ith death.When life end# in one *lace$ ith one body$ the L)ental continuu)$Mthe indi(idual #trea) of con#ciou#ne##$ #*ring# u* againel#ehere ith a ne body a# it# *hy#ical #u**ort. Thu# thecycle goe# on o(er and o(er D birth$ aging$ and death D dri(enby the thir#t for )ore e?i#tence. The Buddha declare# that thi#round of rebirth# D called #a)#ara$ Lthe anderingM D ha# beenturning through beginningle## ti)e. t i# ithout a fir#t *oint$ithout te)*oral origin. No )atter ho far back in ti)e ego e alay# find li(ing being# D our#el(e# in *re(iou# li(e# Dandering fro) one #tate of e?i#tence to another. The Buddhade#cribe# (ariou# real)# here rebirth can take *lace: real)# oftor)ent$ the ani)al real)$ the hu)an real)$ real)# of cele#tialbli##. But none of the#e real)# can offer a final refuge.


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e ant to *ut a #to* to #uffering$ e ha(e to #to* it hereit begin#$ ith it# cau#e#. To #to* the cau#e# reuire# a thoroughknoledge of hat they are and ho they ork@ thu# theBuddha de(ote# a #iCeable #ection of hi# teaching to laying bareLthe truth of the origin of dukkha.M The origin he locate# ithin

our#el(e#$ in a funda)ental )alady that *er)eate# our being$cau#ing di#order in our on )ind# and (itiating our relation#hi*#ith other# and ith the orld. The #ign of thi# )aladycan be #een in our *rocli(ity to certain unhole#o)e )ental#tate# called in Pali kile#a#$ u#ually tran#lated Ldefile)ent#.M The)o#t ba#ic defile)ent# are the triad of greed$ a(er#ion$ and delu#ion.reed !lobha' i# #elfAcentered de#ire: the de#ire for *lea#ureand *o##e##ion#$ the dri(e for #ur(i(al$ the urge to bol#terthe #en#e of ego ith *oer$ #tatu#$ and *re#tige. -(er#ion !do#a'#ignifie# the re#*on#e of negation$ e?*re##ed a# re=ection$ irritation$conde)nation$ hatred$ en)ity$ anger$ and (iolence. >elu#ion!)oha' )ean# )ental darkne##: the thick coat of in#en#iti(ityhich block# out clear under#tanding.

ro) the#e three root# e)erge the (ariou# other defile)ent#D conceit$ =ealou#y$ a)bition$ lethargy$ arrogance$ and there#t D and fro) all the#e defile)ent# together$ the root# and thebranche#$ co)e# dukkha in it# di(er#e for)#: a# *ain and #orro$a# fear and di#content$ a# the ai)le## drifting through the roundof birth and death. To gain freedo) fro) #uffering$ therefore$e ha(e to eli)inate the defile)ent#. But the ork of re)o(ingthe defile)ent# ha# to *roceed in a )ethodical ay. t cannotbe acco)*li#hed #i)*ly by an act of ill$ by anting the)to go aay. The ork )u#t be guided by in(e#tigation. We ha(eto find out hat the defile)ent# de*end u*on and then #ee hoit lie# ithin our *oer to re)o(e their #u**ort.

The Buddha teache# that there i# one defile)ent hich gi(e#ri#e to all the other#$ one root hich hold# the) all in *lace.Thi# root i# ignorance !a(i==a'. gnorance i# not )ere ab#ence of

. gnorance i# actually identical in nature ith the unhole#o)e root


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knoledge$ a lack of knoing *articular *iece# of infor)ation.gnorance can coAe?i#t ith a (a#t accu)ulation of ite)iCedknoledge$ and in it# on ay it can be tre)endou#ly #hredand re#ourceful. -# the ba#ic root of dukkha$ ignorance i# a funda)entaldarkne## #hrouding the )ind. So)eti)e# thi# ignorance

o*erate# in a *a##i(e )anner$ )erely ob#curing correct under#tanding.-t other ti)e# it take# on an acti(e role: it beco)e# thegreat decei(er$ con=uring u* a )a## of di#torted *erce*tion# andconce*tion# hich the )ind gra#*# a# attribute# of the orld$unaare that they are it# on deluded con#truct#.

n the#e erroneou# *erce*tion# and idea# e find the #oilthat nurture# the defile)ent#. The )ind catche# #ight of #o)e*o##ibility of *lea#ure$ acce*t# it at face (alue$ and the re#ult i#greed. 5ur hunger for gratification i# tharted$ ob#tacle# a**ear$and u* #*ring anger and a(er#ion. 5r e #truggle o(er a)biguitie#$our #ight cloud#$ and e beco)e lo#t in delu#ion. With thi#e di#co(er the breeding ground of dukkha: ignorance i##uingin the defile)ent#$ the defile)ent# i##uing in #uffering. -# longa# thi# cau#al )atri? #tand# e are not yet beyond danger. We)ight #till find *lea#ure and en=oy)ent D #en#e *lea#ure#$ #ocial*lea#ure#$ *lea#ure# of the )ind and heart. But no )atter ho)uch *lea#ure e )ight e?*erience$ no )atter ho #ucce##fule )ight be at dodging *ain$ the ba#ic *roble) re)ain# at thecore of our being and e continue to )o(e ithin the bound#of dukkha.

+utting 5ff the +au#e# of Suffering

To free our#el(e# fro) #uffering fully and finally e ha(e toeli)inate it by the root$ and that )ean# to eli)inate ignorance.But ho doe# one go about eli)inating ignoranceK The an#erfollo# clearly fro) the nature of the ad(er#ary. Since ignoranceLdelu#ionM !)oha'. When the Buddha #*eak# in a *#ychological conte?tabout )ental factor#$ he generally u#e# the ord Ldelu#ionM@ hen he #*eak#about the cau#al ba#i# of #a)#ara$ he u#e# the ord LignoranceM !a(i==a'.


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i# a #tate of not knoing thing# a# they really are$ hat i# neededi# knoledge of thing# a# they really are. Not )erely conce*tualknoledge$ knoledge a# idea$ but *erce*tual knoledge$a knoing hich i# al#o a #eeing. Thi# kind of knoing i# calledi#do) !*aa'. Wi#do) hel*# to correct the di#torting ork of

ignorance. t enable# u# to gra#* thing# a# they are in actuality$directly and i))ediately$ free fro) the #creen of idea#$ (ie#$and a##u)*tion# our )ind# ordinarily #et u* beteen the)#el(e#and the real.

To eli)inate ignorance e need i#do)$ but ho i# i#do)to be acuiredK -# indubitable knoledge of the ulti)atenature of thing#$ i#do) cannot be gained by )ere learning$by gathering and accu)ulating a battery of fact#. ;oe(er$ theBuddha #ay#$ i#do) can be culti(ated. t co)e# into beingthrough a #et of condition#$ condition# hich e ha(e the *oerto de(elo*. The#e condition# are actually )ental factor#$ co)*onent#of con#ciou#ne##$ hich fit together into a #y#te)atic #tructurethat can be called a *ath in the ord1# e##ential )eaning: acour#eay for )o(e)ent leading to a goal. The goal here i# theend of #uffering$ and the *ath leading to it i# the Noble EightfoldPath ith it# eight factor#: right (ie$ right intention$ right#*eech$ right action$ right li(elihood$ right effort$ right )indfulne##$and right concentration.

The Buddha call# thi# *ath the )iddle ay !)a==hi)a *ati*ada'.t i# the )iddle ay becau#e it #teer# clear of to e?tre)e#$ to)i#guided atte)*t# to gain relea#e fro) #uffering. 5ne i# thee?tre)e of indulgence in #en#e *lea#ure#$ the atte)*t to e?tingui#hdi##ati#faction by gratifying de#ire. Thi# a**roach gi(e#*lea#ure$ but the en=oy)ent on i# gro##$ tran#itory$ and de(oidof dee* content)ent. The Buddha recogniCed that #en#ual de#irecan e?erci#e a tight gri* o(er the )ind# of hu)an being#$ andhe a# keenly aare of ho ardently attached *eo*le beco)e tothe *lea#ure# of the #en#e#. But he al#o kne that thi# *lea#urei# far inferior to the ha**ine## that ari#e# fro) renunciation$


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and therefore he re*eatedly taught that the ay to the Ilti)atee(entually reuire# the relinui#h)ent of #en#ual de#ire. Thu#the Buddha de#cribe# the indulgence in #en#e *lea#ure# a# Llo$co))on$ orldly$ ignoble$ not leading to the goal.M

The other e?tre)e i# the *ractice of #elfA)ortification$ theatte)*t to gain liberation by afflicting the body. Thi# a**roach)ay #te) fro) a genuine a#*iration for deli(erance$ but it ork#ithin the co)*a## of a rong a##u)*tion that render# theenergy e?*ended barren of re#ult#. The error i# taking the bodyto be the cau#e of bondage$ hen the real #ource of trouble lie#in the )ind D the )ind ob#e##ed by greed$ a(er#ion$ and delu#ion.To rid the )ind of the#e defile)ent# the affliction of thebody i# not only u#ele## but #elfAdefeating$ for it i# the i)*air)entof a nece##ary in#tru)ent. Thu# the Buddha de#cribe# thi##econd e?tre)e a# L*ainful$ ignoble$ not leading to the goal.M

-loof fro) the#e to e?tre)e a**roache# i# the Noble EightfoldPath$ called the )iddle ay$ not in the #en#e that it effect# aco)*ro)i#e beteen the e?tre)e#$ but in the #en#e that it tran#cend#the) both by a(oiding the error# that each in(ol(e#. The*ath a(oid# the e?tre)e of #en#e indulgence by it# recognitionof the futility of de#ire and it# #tre## on renunciation. >e#ire and#en#uality$ far fro) being )ean# to ha**ine##$ are #*ring# of #ufferingto be abandoned a# the reui#ite of deli(erance. But the*ractice of renunciation doe# not entail the tor)enting of thebody. t con#i#t# in )ental training$ and for thi# the body )u#tbe fit$ a #turdy #u**ort for the inard ork. Thu# the body i#to be looked after ell$ ke*t in good health$ hile the )entalfacultie# are trained to generate the liberating i#do). Thati# the )iddle ay$ the Noble Eightfold Path$ hich Lgi(e# ri#eto (i#ion$ gi(e# ri#e to knoledge$ and lead# to *eace$ to directknoledge$ to enlighten)ent$ to Nibbana.M H

. SN 9:@ Word of the Buddha$ *. 7

. bid.


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+ha*ter

2ight 6ie

!Sa))a >itthi'

The eight factor# of the Noble Eightfold Path are not #te*#to be folloed in #euence$ one after another. They can be)ore a*tly de#cribed a# co)*onent# rather than a# #te*#$ co)*arableto the intertining #trand# of a #ingle cable that reuire#the contribution# of all the #trand# for )a?i)u) #trength. Witha certain degree of *rogre## all eight factor# can be *re#ent #i)ultaneou#ly$each #u**orting the other#. ;oe(er$ until that *ointi# reached$ #o)e #euence in the unfolding of the *ath i# ine(itable.+on#idered fro) the #tand*oint of *ractical training$ theeight *ath factor# di(ide into three grou*#: !i' the )oral di#ci*linegrou* !#ilakkhandha'$ )ade u* of right #*eech$ right action$ andright li(elihood@ !ii' the concentration grou* !#a)adhikkhandha'$)ade u* of right effort$ right )indfulne##$ and right concentration@and !iii' the i#do) grou* !*aakkhandha'$ )ade u*of right (ie and right intention. The#e three grou*# re*re#entthree #tage# of training: the training in the higher )oral di#ci*line$the training in the higher con#ciou#ne##$ and the trainingin the higher i#do).

The order of the three training# i# deter)ined by the o(erallai) and direction of the *ath. Since the final goal to hichthe *ath lead#$ liberation fro) #uffering$ de*end# ulti)ately onu*rooting ignorance$ the cli)a? of the *ath )u#t be the trainingdirectly o**o#ed to ignorance. Thi# i# the training in i#do)$de#igned to aaken the faculty of *enetrati(e under#tandinghich #ee# thing# La# they really are.M Wi#do) unfold# bydegree#$ but e(en the fainte#t fla#he# of in#ight *re#u**o#e a#their ba#i# a )ind that ha# been concentrated$ cleared of di#turbanceand di#traction. +oncentration i# achie(ed through thetraining in the higher con#ciou#ne##$ the #econd di(i#ion of the

. -dhi#ila#ikkha$ adhicitta#ikkha$ adhi*aa#ikkha.


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*ath$ hich bring# the cal) and collectedne## needed to de(elo*i#do). But in order for the )ind to be unified in concentration$a check )u#t be *laced on the unhole#o)e di#*o#ition#hich ordinarily do)inate it# orking#$ #ince the#e di#*o#ition#di#*er#e the bea) of attention and #catter it a)ong a )ultitude

of concern#. The unhole#o)e di#*o#ition# continue to rule a#long a# they are *er)itted to gain e?*re##ion through the channel#of body and #*eech a# bodily and (erbal deed#. Therefore$at the (ery out#et of training$ it i# nece##ary to re#train the facultie#of action$ to *re(ent the) fro) beco)ing tool# of the defile)ent#.Thi# ta#k i# acco)*li#hed by the fir#t di(i#ion of the *ath$the training in )oral di#ci*line. Thu# the *ath e(ol(e# throughit# three #tage#$ ith )oral di#ci*line a# the foundation for concentration$concentration the foundation for i#do)$ and i#do)the direct in#tru)ent for reaching liberation.

Per*le?ity #o)eti)e# ari#e# o(er an a**arent incon#i#tencyin the arrange)ent of the *ath factor# and the threefold training.Wi#do) D hich include# right (ie and right intentionD i# the la#t #tage in the threefold training$ yet it# factor# are*laced at the beginning of the *ath rather than at it# end$ a#)ight be e?*ected according to the canon of #trict con#i#tency.The #euence of the *ath factor#$ hoe(er$ i# not the re#ult of acarele## #li*$ but i# deter)ined by an i)*ortant logi#tical con#ideration$na)ely$ that right (ie and right intention of a *reli)inaryty*e are called for at the out#et a# the #*ur for enteringthe threefold training. 2ight (ie *ro(ide# the *er#*ecti(e for*ractice$ right intention the #en#e of direction. But the to donot e?*ire in thi# *re*aratory role. or hen the )ind ha# beenrefined by the training in )oral di#ci*line and concentration$ itarri(e# at a #u*erior right (ie and right intention$ hich nofor) the *ro*er training in the higher i#do).

2ight (ie i# the forerunner of the entire *ath$ the guidefor all the other factor#. t enable# u# to under#tand our #tarting*oint$ our de#tination$ and the #ucce##i(e land)ark# to *a## a#


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*ractice ad(ance#. To atte)*t to engage in the *ractice ithouta foundation of right (ie i# to ri#k getting lo#t in the futility ofundirected )o(e)ent. >oing #o )ight be co)*ared to antingto dri(e #o)e*lace ithout con#ulting a road)a* or li#teningto the #ugge#tion# of an e?*erienced dri(er. 5ne )ight get into

the car and #tart to dri(e$ but rather than a**roaching clo#er toone1# de#tination$ one i# )ore likely to )o(e farther aay fro)it. To arri(e at the de#ired *lace one ha# to ha(e #o)e idea of it#general direction and of the road# leading to it. -nalogou# con#ideration#a**ly to the *ractice of the *ath$ hich take# *lace ina fra)eork of under#tanding e#tabli#hed by right (ie.

The i)*ortance of right (ie can be gauged fro) the factthat our *er#*ecti(e# on the crucial i##ue# of reality and (alueha(e a bearing that goe# beyond )ere theoretical con(iction#.They go(ern our attitude#$ our action#$ our hole orientationto e?i#tence. 5ur (ie# )ight not be clearly for)ulated inour )ind@ e )ight ha(e only a haCy conce*tual gra#* of ourbelief#. But hether for)ulated or not$ e?*re##ed or )aintainedin #ilence$ the#e (ie# ha(e a farAreaching influence. They #tructureour *erce*tion#$ order our (alue#$ cry#talliCe into the ideationalfra)eork through hich e inter*ret to our#el(e# the)eaning of our being in the orld.

The#e (ie# then condition action. They lie behind ourchoice# and goal#$ and our effort# to turn the#e goal# fro) ideal#into actuality. The action# the)#el(e# )ight deter)ine con#euence#$but the action# along ith their con#euence# hingeon the (ie# fro) hich they #*ring. Since (ie# i)*ly anLontological co))it)ent$M a deci#ion on the ue#tion of hat i#real and true$ it follo# that (ie# di(ide into to cla##e#$ right(ie# and rong (ie#. The for)er corre#*ond to hat i# real$the latter de(iate fro) the real and confir) the fal#e in it# *lace.The#e to different kind# of (ie#$ the Buddha teache#$ lead toradically di#*arate line# of action$ and thence to o**o#ite re#ult#.f e hold a rong (ie$ e(en if that (ie i# (ague$ it ill lead


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u# toard# cour#e# of action that e(entuate in #uffering. 5n theother hand$ if e ado*t a right (ie$ that (ie ill #teer u#toard# right action$ and thereby toard# freedo) fro) #uffering.Though our conce*tual orientation toard# the orld )ight#ee) innocuou# and incon#euential$ hen looked at clo#ely it

re(eal# it#elf to be the deci#i(e deter)inant of our hole cour#eof future de(elo*)ent. The Buddha hi)#elf #ay# that he #ee# no#ingle factor #o re#*on#ible for the ari#ing of unhole#o)e #tate#of )ind a# rong (ie$ and no factor #o hel*ful for the ari#ingof hole#o)e #tate# of )ind a# right (ie. -gain$ he #ay# thatthere i# no #ingle factor #o re#*on#ible for the #uffering of li(ingbeing# a# rong (ie$ and no factor #o *otent in *ro)oting thegood of li(ing being# a# right (ie !-N :.7'.

n it# fulle#t )ea#ure right (ie in(ol(e# a correct under#tandingof the entire >ha))a or teaching of the Buddha$ andthu# it# #co*e i# eual to the range of the >ha))a it#elf. Butfor *ractical *ur*o#e# to kind# of right (ie #tand out a# *ri)ary.5ne i# )undane right (ie$ right (ie hich o*erate#ithin the confine# of the orld. The other i# #u*ra)undaneright (ie$ the #u*erior right (ie hich lead# to liberationfro) the orld. The fir#t i# concerned ith the la# go(erning)aterial and #*iritual *rogre## ithin the round of beco)ing$ith the *rinci*le# that lead to higher and loer #tate# of e?i#tence$to )undane ha**ine## and #uffering. The #econd i# concernedith the *rinci*le# e##ential to liberation. t doe# not ai))erely at #*iritual *rogre## fro) life to life$ but at e)anci*ationfro) the cycle of recurring li(e# and death#.

undane 2ight 6ie

undane right (ie in(ol(e# a correct gra#* of the la of ka))a$the )oral efficacy of action. t# literal na)e i# Lright (ie of theoner#hi* of actionM !ka))a##akata #a))aditthi'$ and it find# it##tandard for)ulation in the #tate)ent: LBeing# are the oner#of their action#$ the heir# of their action#@ they #*ring fro) their


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action#$ are bound to their action#$ and are #u**orted by theiraction#. Whate(er deed# they do$ good or bad$ of tho#e they #hallbe heir#.M ore #*ecific for)ulation# ha(e al#o co)e don inthe te?t#. 5ne #tock *a##age$ for e?a)*le$ affir)# that (irtuou#action# #uch a# gi(ing and offering al)# ha(e )oral #ignificance$

that good and bad deed# *roduce corre#*onding fruit#$ that oneha# a duty to #er(e )other and father$ that there i# rebirth anda orld beyond the (i#ible one$ and that religiou# teacher# ofhigh attain)ent can be found ho e?*ound the truth about theorld on the ba#i# of their on #u*erior realiCation.

To under#tand the i)*lication# of thi# for) of right (ie efir#t ha(e to e?a)ine the )eaning of it# key ter)$ ka))a. Theord ka))a )ean# action. or Buddhi#) the rele(ant kind ofaction i# (olitional action$ deed# e?*re##i(e of )orally deter)inate(olition$ #ince it i# (olition that gi(e# the action ethical #ignificance.Thu# the Buddha e?*re##ly identifie# action ith (olition.n a di#cour#e on the analy#i# of ka))a he #ay#: Lonk#$it i# (olition that call action !ka))a'. ;a(ing illed$ one *erfor)#an action through body$ #*eech$ or )ind.M The identificationof ka))a ith (olition )ake# ka))a e##entially a)ental e(ent$ a factor originating in the )ind hich #eek# toactualiCe the )ind1# dri(e#$ di#*o#ition#$ and *ur*o#e#. 6olitionco)e# into being through any of three channel# D body$ #*eech$or )ind D called the three door# of action !ka))ad(ara'. - (olitione?*re##ed through the body i# a bodily action@ a (olitione?*re##ed through #*eech i# a (erbal action@ and a (olition thati##ue# in thought#$ *lan#$ idea#$ and other )ental #tate# ithoutgaining outer e?*re##ion i# a )ental action. Thu# the one factorof (olition differentiate# into three ty*e# of ka))a accordingto the channel through hich it beco)e# )anife#t.

. -N 3:33@ Word of the Buddha$ *. %.

. N 4@ Word of the Buddha$ *. 3.

. -N :3@ Word of the Buddha$ *. %.


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2ight (ie reuire# )ore than a #i)*le knoledge of thegeneral )eaning of ka))a. t i# al#o nece##ary to under#tand:!i' the ethical di#tinction of ka))a into the unhole#o)e andthe hole#o)e@ !ii' the *rinci*al ca#e# of each ty*e@ and !iii'the root# fro) hich the#e action# #*ring. -# e?*re##ed in a

#utta: LWhen a noble di#ci*le under#tand# hat i# ka))icallyunhole#o)e$ and the root of unhole#o)e ka))a$ hat i#ka))ically hole#o)e$ and the root of hole#o)e ka))a$then he ha# right (ie.M

!i' Taking the#e *oint# in order$ e find that ka))a i# fir#t di#tingui#heda# unhole#o)e !aku#ala' and hole#o)e !ku#ala'.Inhole#o)e ka))a i# action that i# )orally bla)eorthy$detri)ental to #*iritual de(elo*)ent$ and conduci(eto #uffering for one#elf and other#. Whole#o)e ka))a$ onthe other hand$ i# action that i# )orally co))endable$ hel*fulto #*iritual groth$ and *roducti(e of benefit# for one#elfand other#.

!ii' nnu)erable in#tance# of unhole#o)e and hole#o)eka))a can be cited$ but the Buddha #elect# ten of each a#*ri)ary. The#e he call# the ten cour#e# of unhole#o)e andhole#o)e action. -)ong the ten in the to #et#$ three arebodily$ four are (erbal$ and three are )ental. The ten cour#e#of unhole#o)e ka))a )ay be li#ted a# follo#$ di(ided byay of their door# of e?*re##ion:

. >e#troying life

7. Taking hat i# not gi(en

3. Wrong conduct in regard to #en#e *lea#ure#

6erbal action:

&. al#e #*eech

9. Slanderou# #*eech

. ;ar#h #*eech !(acika))a'

. N %@ Word of the Buddha$ *. 7%.


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4. dle chatter

8. +o(etou#ne##

%. ll ill

0. Wrong (ie

The ten cour#e# of hole#o)e ka))a are the o**o#ite# ofthe#e: ab#taining fro) the fir#t #e(en cour#e# of unhole#o)eka))a$ being free fro) co(etou#ne## and ill ill$ and holdingright (ie. Though the #e(en ca#e# of ab#tinence are e?erci#edentirely by the )ind and do not nece##arily entail o(ert action$they are #till de#ignated hole#o)e bodily and (erbal actionbecau#e they center on the control of the facultie# of body and#*eech.

!iii' -ction# are di#tingui#hed a# hole#o)e and unhole#o)eon the ba#i# of their underlying )oti(e#$ called Lroot#M!)ula'$ hich i)*art their )oral uality to the (olition# conco)itantith the)#el(e#. Thu# ka))a i# hole#o)e orunhole#o)e according to hether it# root# are hole#o)eor unhole#o)e. The root# are threefold for each #et. Theunhole#o)e root# are the three defile)ent# e already )entionedD greed$ a(er#ion$ and delu#ion. -ny action originatingfro) the#e i# an unhole#o)e ka))a. The three hole#o)eroot# are their o**o#ite#$ e?*re##ed negati(ely in theold ndian fa#hion a# nonAgreed !alobha'$ nonAa(er#ion !ado#a'$and nonAdelu#ion !a)oha'. Though the#e are negati(ely de#ignated$they #ignify not )erely the ab#ence of defile)ent# butthe corre#*onding (irtue#. NonAgreed i)*lie# renunciation$detach)ent$ and genero#ity@ nonAa(er#ion i)*lie# lo(ingAkindne##$#y)*athy$ and gentlene##@ and nonAdelu#ion i)*lie# i#do).-ny action originating fro) the#e root# i# a hole#o)eka))a.

The )o#t i)*ortant feature of ka))a i# it# ca*acity to *roducere#ult# corre#*onding to the ethical uality of the action.-n i))anent uni(er#al la hold# #ay o(er (olitional action#$


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line that our choice# are alay# )ade #ub=ect to nece##itation$and hence that free (olition i# unreal and )oral re#*on#ibilityuntenable.

So)e of the i)*lication# of the Buddha1# teaching on the

right (ie of ka))a and it# fruit# run counter to *o*ular trend#in *re#entAday thought$ and it i# hel*ful to )ake the#e difference#e?*licit. The teaching on right (ie )ake# it knon thatgood and bad$ right and rong$ tran#cend con(entional o*inion#about hat i# good and bad$ hat i# right and rong. -n entire#ociety )ay be *redicated u*on a confu#ion of correct )oral (alue#$and e(en though e(eryone ithin that #ociety )ay a**laudone *articular kind of action a# right and conde)n another kinda# rong$ thi# doe# not )ake the) (alidly right and rong. orthe Buddha )oral #tandard# are ob=ecti(e and in(ariable. Whilethe )oral character of deed# i# doubtle##ly conditioned by thecircu)#tance# under hich they are *erfor)ed$ there are ob=ecti(ecriteria of )orality again#t hich any action$ or any co)*rehen#i(e)oral code$ can be e(aluated. Thi# ob=ecti(e #tandardof )orality i# integral to the >ha))a$ the co#)ic la oftruth and righteou#ne##. t# tran#*er#onal ground of (alidation i#the fact that deed#$ a# e?*re##ion# of the (olition# that engenderthe)$ *roduce con#euence# for the agent$ and that the correlation#beteen deed# and their con#euence# are intrin#ic to the(olition# the)#el(e#. There i# no di(ine =udge #tanding abo(ethe co#)ic *roce## ho a##ign# reard# and *uni#h)ent#. Ne(erthele##$the deed# the)#el(e#$ through their inherent )oral ori))oral nature$ generate the a**ro*riate re#ult#.

or )o#t *eo*le$ the (a#t )a=ority$ the right (ie of ka))aand it# re#ult# i# held out of confidence$ acce*ted on faith fro)an e)inent #*iritual teacher ho *roclai)# the )oral efficacyof action. But e(en hen the *rinci*le of ka))a i# not *er#onally#een$ it #till re)ain# a facet of right (ie. t i# *art and *arcelof right (ie becau#e right (ie i# concerned ith under#tandingD ith under#tanding our *lace in the total #che)e of thing#


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D and one ho acce*t# the *rinci*le that our (olitional action#*o##e## a )oral *otency ha#$ to that e?tent$ gra#*ed an i)*ortantfact *ertaining to the nature of our e?i#tence. ;oe(er$ theright (ie of the ka))ic efficacy of action need not re)aine?clu#i(ely an article of belief #creened behind an i)*enetrable

barrier. t can beco)e a )atter of direct #eeing. Throughthe attain)ent of certain #tate# of dee* concentration it i# *o##ibleto de(elo* a #*ecial faculty called the Ldi(ine eyeM !dibbacakkhu'$a #u*erA#en#ory *oer of (i#ion that re(eal# thing# hiddenfro) the eye# of fle#h. When thi# faculty i# de(elo*ed$ itcan be directed out u*on the orld of li(ing being# to in(e#tigatethe orking# of the ka))ic la. With the #*ecial (i#ion itconfer# one can then #ee for one#elf$ ith i))ediate *erce*tion$ho being# *a## aay and reAari#e according to their ka))a$ho they )eet ha**ine## and #uffering through the )aturationof their good and e(il deed#.

Su*erior 2ight 6ie

The right (ie of ka))a and it# fruit# *ro(ide# a rationale forengaging in hole#o)e action# and attaining high #tatu# ithinthe round of rebirth#$ but by it#elf it doe# not lead to liberation.t i# *o##ible for #o)eone to acce*t the la of ka))a yet #tillli)it hi# ai)# to )undane achie(e)ent#. 5ne1# )oti(e for *erfor)ingnoble deed# )ight be the accu)ulation of )eritoriou#ka))a leading to *ro#*erity and #ucce## here and no$ a fortunaterebirth a# a hu)an being$ or the en=oy)ent of cele#tialbli## in the hea(enly orld#. There i# nothing ithin the logicof ka))ic cau#ality to i)*el the urge to tran#cend the cycle ofka))a and it# fruit. The i)*ul#e to deli(erance fro) the entireround of beco)ing de*end# u*on the acui#ition of a differentand dee*er *er#*ecti(e$ one hich yield# in#ight into the inherentdefecti(ene## of all for)# of #a)#aric e?i#tence$ e(en the)o#t e?alted.

. See >N 7$ N 74$ etc. or detail#$ #ee 6i#). O$ 470.


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Thi# #u*erior right (ie leading to liberation i# the under#tandingof the our Noble Truth#. t i# thi# right (ie thatfigure# a# the fir#t factor of the Noble Eightfold Path in the*ro*er #en#e: a# the noble right (ie. Thu# the Buddha define#the *ath factor of right (ie e?*re##ly in ter)# of the four

truth#: LWhat no i# right (ieK t i# under#tanding of #uffering!dukkha'$ under#tanding of the origin of #uffering$under#tanding of the ce##ation of #uffering$ under#tanding ofthe ay leading to the ce##ation to #uffering.M 0 The EightfoldPath #tart# ith a conce*tual under#tanding of the ourNoble Truth# a**rehended only ob#curely through the )ediaof thought and reflection. t reache# it# cli)a? in a direct intuitionof tho#e #a)e truth#$ *enetrated ith a clarity tanta)ountto enlighten)ent. Thu# it can be #aid that the right (ie ofthe our Noble Truth# for)# both the beginning and the cul)inationof the ay to the end of #uffering.

The fir#t noble truth i# the truth of #uffering !dukkha'$ theinherent un#ati#factorine## of e?i#tence$ re(ealed in the i)*er)anence$*ain$ and *er*etual inco)*letene## intrin#ic to allfor)# of life.

Thi# i# the noble truth of #uffering. Birth i# #uffering@ agingi# #uffering@ #ickne## i# #uffering@ death i# #uffering@ #orro$ la)entation$*ain$ grief$ and de#*air are #uffering@ a##ociation iththe un*lea#ant i# #uffering@ #e*aration fro) the *lea#ant i# #uffering@not to get hat one ant# i# #uffering@ in brief$ the fi(eaggregate# of clinging are #uffering.

The la#t #tate)ent )ake# a co)*rehen#i(e clai) that call#for #o)e attention. The fi(e aggregate# of clinging !*acu*adanakkandha'are a cla##ificatory #che)e for under#tanding thenature of our being. What e are$ the Buddha teache#$ i# a #etof fi(e aggregate# D )aterial for)$ feeling#$ *erce*tion#$ )entalfor)ation#$ and con#ciou#ne## D all connected ith clinging.

0. >N 77@ Word of the Buddha$ *. 7%.

. >N 77$ SN 9:@ Word of the Buddha$ *. 3


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We are the fi(e and the fi(e are u#. Whate(er e identify ith$hate(er e hold to a# our #elf$ fall# ithin the #et of fi(e aggregate#.Together the#e fi(e aggregate# generate the hole array ofthought#$ e)otion#$ idea#$ and di#*o#ition# in hich e dell$Lour orld.M Thu# the Buddha1# declaration that the fi(e aggregate#

are dukkha in effect bring# all e?*erience$ our entire e?i#tence$into the range of dukkha.

But here the ue#tion ari#e#: Why #hould the Buddha #aythat the fi(e aggregate# are dukkhaK The rea#on he #ay# that thefi(e aggregate# are dukkha i# that they are i)*er)anent. Theychange fro) )o)ent to )o)ent$ ari#e and fall aay$ ithoutanything #ub#tantial behind the) *er#i#ting through the change.Since the con#tituent factor# of our being are alay# changing$utterly de(oid of a *er)anent core$ there i# nothing e can clingto in the) a# a ba#i# for #ecurity. There i# only a con#tantly di#integratingflu? hich$ hen clung to in the de#ire for *er)anence$bring# a *lunge into #uffering.

The #econd noble truth *oint# out the cau#e of dukkha. ro)the #et of defile)ent# hich e(entuate in #uffering$ the Buddha#ingle# out cra(ing !tanha' a# the do)inant and )o#t *er(a#i(ecau#e$ Lthe origin of #uffering.M

Thi# i# the noble truth of the origin of #uffering. t i# thi#cra(ing hich *roduce# re*eated e?i#tence$ i# bound u* ithdelight and lu#t$ and #eek# *lea#ure here and there$ na)ely$ cra(ingfor #en#e *lea#ure#$ cra(ing for e?i#tence$ and cra(ing fornonAe?i#tence.7

The third noble truth #i)*ly re(er#e# thi# relation#hi* oforigination. f cra(ing i# the cau#e of dukkha$ then to be freefro) dukkha e ha(e to eli)inate cra(ing. Thu# the Buddha#ay#:

Thi# i# the noble truth of the ce##ation of #uffering. t i#the co)*lete fading aay and ce##ation of thi# cra(ing$ it#

7. bid. Word of the Buddha$ *. .


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for#aking and abandon)ent$ liberation and detach)entfro) it.3

The #tate of *erfect *eace that co)e# hen cra(ing i# eli)inatedi# Nibbana !nir(ana'$ the unconditioned #tate e?*erienced

hile ali(e ith the e?tingui#hing of the fla)e# of greed$ a(er#ion$and delu#ion. The fourth noble truth #ho# the ay toreach the end of dukkha$ the ay to the realiCation of Nibbana.That ay i# the Noble Eightfold Path it#elf.

The right (ie of the our Noble Truth# de(elo*# in to#tage#. The fir#t i# called the right (ie that accord# ith thetruth# !#accanulo)ika #a))a ditthi'@ the #econd$ the right (ie that*enetrate# the truth# !#acca*ati(edha #a))a ditthi'. To acuire theright (ie that accord# ith the truth# reuire# a clear under#tandingof their )eaning and #ignificance in our li(e#. Such anunder#tanding ari#e# fir#t by learning the truth# and #tudyingthe). Sub#euently it i# dee*ened by reflecting u*on the) inthe light of e?*erience until one gain# a #trong con(iction a# totheir (eracity.

But e(en at thi# *oint the truth# ha(e not been *enetrated$and thu# the under#tanding achie(ed i# #till defecti(e$ a )atterof conce*t rather than *erce*tion. To arri(e at the e?*erientialrealiCation of the truth# it i# nece##ary to take u* the *ractice of)editation D fir#t to #trengthen the ca*acity for #u#tained concentration$then to de(elo* in#ight. n#ight ari#e# by conte)*latingthe fi(e aggregate#$ the factor# of e?i#tence$ in order to di#cerntheir real characteri#tic#. -t the cli)a? of #uch conte)*lation the)ental eye turn# aay fro) the conditioned *heno)ena co)*ri#edin the aggregate# and #hift# it# focu# to the unconditioned#tate$ Nibbana$ hich beco)e# acce##ible through the dee*enedfaculty of in#ight. With thi# #hift$ hen the )ind1# eye #ee# Nibbana$there take# *lace a #i)ultaneou# *enetration of all ourNoble Truth#. By #eeing Nibbana$ the #tate beyond dukkha$ one

3. bid. Word of the Buddha$ *. 77.


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gain# a *er#*ecti(e fro) hich to (ie the fi(e aggregate# and#ee that they are dukkha #i)*ly becau#e they are conditioned$#ub=ect to cea#ele## change. -t the #a)e )o)ent Nibbana i#realiCed$ cra(ing #to*#@ the under#tanding then dan# that cra(ingi# the true origin of dukkha. When Nibbana i# #een$ it i# realiCed

to be the #tate of *eace$ free fro) the tur)oil of beco)ing.-nd becau#e thi# e?*erience ha# been reached by *racticingthe Noble Eightfold Path$ one kno# for one#elf that the NobleEightfold Path i# truly the ay to the end of dukkha.

Thi# right (ie that *enetrate# the our Noble Truth# co)e#at the end of the *ath$ not at the beginning. We ha(e to #tartith the right (ie confor)ing to the truth#$ acuired throughlearning and fortified through reflection. Thi# (ie in#*ire# u#to take u* the *ractice$ to e)bark on the threefold training in)oral di#ci*line$ concentration$ and i#do). When the training)ature#$ the eye of i#do) o*en# by it#elf$ *enetrating thetruth# and freeing the )ind fro) bondage. H


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+ha*ter

2ight ntention

!Sa))a Sanka**a'

The #econd factor of the *ath i# called in Pali #a))a #anka**a$hich e ill tran#late a# Lright intention.M The ter)i# #o)eti)e# tran#lated a# Lright thought$M a rendering that canbe acce*ted if e add the *ro(i#o that in the *re#ent conte?t theord LthoughtM refer# #*ecifically to the *ur*o#i(e or conati(ea#*ect of )ental acti(ity$ the cogniti(e a#*ect being co(ered bythe fir#t factor$ right (ie. t ould be artificial$ hoe(er$ to in#i#ttoo #trongly on the di(i#ion beteen the#e to function#. ro)the Buddhi#t *er#*ecti(e$ the cogniti(e and *ur*o#i(e #ide# ofthe )ind do not re)ain i#olated in #e*arate co)*art)ent# butintertine and interact in clo#e correlation. E)otional *redilection#influence (ie#$ and (ie# deter)ine *redilection#. Thu#a *enetrating (ie of the nature of e?i#tence$ gained throughdee* reflection and (alidated through in(e#tigation$ bring# ithit a re#tructuring of (alue# hich #et# the )ind )o(ing toard#goal# co))en#urate ith the ne (i#ion. The a**lication of)ind needed to achie(e tho#e goal# i# hat i# )eant by rightintention.

The Buddha e?*lain# right intention a# threefold: the intentionof renunciation$ the intention of good ill$ and the intentionof har)le##ne##.& The three are o**o#ed to three *arallelkind# of rong intention: intention go(erned by de#ire$ intentiongo(erned by ill ill$ and intention go(erned by har)fulne##.9 Each kind of right intention counter# the corre#*ondingkind of rong intention. The intention of renunciation counter#the intention of de#ire$ the intention of good ill counter# the

&. Nekkha))a#anka**a$ abya*ada #anka**a$ a(ihi)#a#anka**a.

9. "a)a#anka**a$ bya*ada#anka**a$ a(ihi)#a#anka**a. Though ka)a u#ually)ean# #en#ual de#ire$ the conte?t #ee)# to allo a ider inter*retation$a# #elfA#eeking de#ire in all it# for)#.


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intention of ill ill$ and the intention of har)le##ne## counter#the intention of har)fulne##.

The Buddha di#co(ered thi# tofold di(i#ion of thought inthe *eriod *rior to hi# Enlighten)ent !#ee N %'. While he

a# #tri(ing for deli(erance$ )editating in the fore#t$ he foundthat hi# thought# could be di#tributed into to different cla##e#.n one he *ut thought# of de#ire$ ill ill$ and har)fulne##$ inthe other thought# of renunciation$ good ill$ and har)le##ne##.Whene(er he noticed thought# of the fir#t kind ari#e in hi)$ heunder#tood that tho#e thought# lead to har) for one#elf andother#$ ob#truct i#do)$ and lead aay fro) Nibbana. 2eflectingin thi# ay he e?*elled #uch thought# fro) hi# )ind andbrought the) to an end. But hene(er thought# of the #econdkind aro#e$ he under#tood tho#e thought# to be beneficial$ conduci(eto the groth of i#do)$ aid# to the attain)ent of Nibbana.Thu# he #trengthened tho#e thought# and brought the)to co)*letion.

2ight intention clai)# the #econd *lace in the *ath$ beteenright (ie and the triad of )oral factor# that begin# ith right#*eech$ becau#e the )ind1# intentional function for)# the cruciallink connecting our cogniti(e *er#*ecti(e ith our )ode# ofacti(e engage)ent in the orld. 5n the one #ide action# alay#*oint back to the thought# fro) hich they #*ring. Thoughti# the forerunner of action$ directing body and #*eech$ #tirringthe) into acti(ity$ u#ing the) a# it# in#tru)ent# for e?*re##ingit# ai)# and ideal#. The#e ai)# and ideal#$ our intention#$ in turn*oint back a further #te* to the *re(ailing (ie#. When rong(ie# *re(ail$ the outco)e i# rong intention gi(ing ri#e tounhole#o)e action#. Thu# one ho denie# the )oral efficacyof action and )ea#ure# achie(e)ent in ter)# of gain and #tatu#ill a#*ire to nothing but gain and #tatu#$ u#ing hate(er )ean#he can to acuire the). When #uch *ur#uit# beco)e ide#*read$the re#ult i# #uffering$ the tre)endou# #uffering of indi(idual#$#ocial grou*#$ and nation# out to gain ealth$ *o#ition$ and *oer


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the co)*a##ionate i#h that they be free fro) #uffering.

The )o)ent the culti(ation of the Noble Eightfold Pathbegin#$ the factor# of right (ie and right intention together#tart to counteract the three unhole#o)e root#. >elu#ion$ the

*ri)ary cogniti(e defile)ent$ i# o**o#ed by right (ie$ the na#cent#eed of i#do). The co)*lete eradication of delu#ion illonly take *lace hen right (ie i# de(elo*ed to the #tage of fullrealiCation$ but e(ery flickering of correct under#tanding contribute#to it# e(entual de#truction. The other to root#$ beinge)oti(e defile)ent#$ reuire o**o#ition through the redirectingof intention$ and thu# )eet their antidote# in thought# of renunciation$good ill$ and har)le##ne##.

Since greed and a(er#ion are dee*ly grounded$ they do notyield ea#ily@ hoe(er$ the ork of o(erco)ing the) i# not i)*o##ibleif an effecti(e #trategy i# e)*loyed. The *ath de(i#ed by theBuddha )ake# u#e of an indirect a**roach: it *roceed# by tacklingthe thought# to hich the#e defile)ent# gi(e ri#e. reedand a(er#ion #urface in the for) of thought#$ and thu# can beeroded by a *roce## of Lthought #ub#titution$M by re*lacing the)ith the thought# o**o#ed to the). The intention of renunciation*ro(ide# the re)edy to greed. reed co)e# to )anife#tationin thought# of de#ire D a# #en#ual$ acui#iti(e$ and *o##e##i(ethought#. Thought# of renunciation #*ring fro) the hole#o)eroot of nonAgreed$ hich they acti(ate hene(er they are culti(ated.Since contrary thought# cannot coe?i#t$ hen thought# ofrenunciation are rou#ed$ they di#lodge thought# of de#ire$ thu#cau#ing nonAgreed to re*lace greed. Si)ilarly$ the intention# ofgood ill and har)le##ne## offer the antidote to a(er#ion. -(er#ionco)e# to )anife#tation either in thought# of ill ill D a#angry$ ho#tile$ or re#entful thought#@ or in thought# of har)ingD a# the i)*ul#e# to cruelty$ aggre##ion$ and de#truction.Thought# of good ill counter the for)er outflo of a(er#ion$thought# of har)le##ne## the latter outflo$ in thi# ay e?ci#ingthe unhole#o)e root of a(er#ion it#elf.


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The ntention of 2enunciation

The Buddha de#cribe# hi# teaching a# running contrary to theay of the orld. The ay of the orld i# the ay of de#ire$ andthe unenlightened ho follo thi# ay flo ith the current

of de#ire$ #eeking ha**ine## by *ur#uing the ob=ect# in hichthey i)agine they ill find fulfill)ent. The Buddha1# )e##ageof renunciation #tate# e?actly the o**o#ite: the *ull of de#ire i#to be re#i#ted and e(entually abandoned. >e#ire i# to be abandonednot becau#e it i# )orally e(il but becau#e it i# a root of#uffering.4 Thu# renunciation$ turning aay fro) cra(ing andit# dri(e for gratification$ beco)e# the key to ha**ine##$ to freedo)fro) the hold of attach)ent.

The Buddha doe# not de)and that e(eryone lea(e the hou#eholdlife for the )ona#tery or a#k hi# folloer# to di#card all#en#e en=oy)ent# on the #*ot. The degree to hich a *er#onrenounce# de*end# on hi# or her di#*o#ition and #ituation. Buthat re)ain# a# a guiding *rinci*le i# thi#: that the attain)entof deli(erance reuire# the co)*lete eradication of cra(ing$ and*rogre## along the *ath i# accelerated to the e?tent that one o(erco)e#cra(ing. Breaking free fro) do)ination by de#ire )aynot be ea#y$ but the difficulty doe# not abrogate the nece##ity.Since cra(ing i# the origin of dukkha$ *utting an end to dukkhade*end# on eli)inating cra(ing$ and that in(ol(e# directing the)ind to renunciation.

But it i# =u#t at thi# *oint$ hen one trie# to let go of attach)ent$that one encounter# a *oerful inner re#i#tance. The )inddoe# not ant to relinui#h it# hold on the ob=ect# to hich it

4. Strictly #*eaking$ greed or de#ire !raga' beco)e# i))oral only henit i)*el# action# (iolating the ba#ic *rinci*le# of ethic#$ #uch a# killing$#tealing$ adultery$ etc. When it re)ain# )erely a# a )ental factor ori##ue# in action# not inherently i))oral D e.g.$ the en=oy)ent of goodfood$ the de#ire for recognition$ #e?ual relation# that do not hurt other#D it i# not i))oral but i# #till a for) of cra(ing cau#ing bondage to#uffering.


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ha# beco)e attached. or #uch a long ti)e it ha# been accu#to)edto gaining$ gra#*ing$ and holding$ that it #ee)# i)*o##ibleto break the#e habit# by an act of ill. 5ne )ight agreeto the need for renunciation$ )ight ant to lea(e attach)entbehind$ but hen the call i# actually #ounded the )ind recoil#

and continue# to )o(e in the gri* of it# de#ire#.So the *roble) ari#e# of ho to break the #hackle# of de#ire.The Buddha doe# not offer a# a #olution the )ethod of re*re##ionD the atte)*t to dri(e de#ire aay ith a )ind full of fearand loathing. Thi# a**roach doe# not re#ol(e the *roble) butonly *u#he# it belo the #urface$ here it continue# to thri(e.The tool the Buddha hold# out to free the )ind fro) de#irei# under#tanding. 2eal renunciation i# not a )atter of co)*ellingour#el(e# to gi(e u* thing# #till inardly cheri#hed$ but ofchanging our *er#*ecti(e on the) #o that they no longer bindu#. When e under#tand the nature of de#ire$ hen e in(e#tigateit clo#ely ith keen attention$ de#ire fall# aay by it#elf$ithout need for #truggle.

To under#tand de#ire in #uch a ay that e can loo#en it#hold$ e need to #ee that de#ire i# in(ariably bound u* ithdukkha. The hole *heno)enon of de#ire$ ith it# cycle ofanting and gratification$ hang# on our ay of #eeing thing#.We re)ain in bondage to de#ire becau#e e #ee it a# our )ean#to ha**ine##. f e can look at de#ire fro) a different angle$ it#force ill be abated$ re#ulting in the )o(e toard# renunciation.What i# needed to alter *erce*tion i# #o)ething called Li#econ#iderationM !yoni#o )ana#ikara'. Ju#t a# *erce*tion influence#thought$ #o thought can influence *erce*tion. 5ur u#ual *erce*tion#are tinged ith Luni#e con#iderationM !ayoni#o )ana#ikara'.We ordinarily look only at the #urface# of thing#$ #canthe) in ter)# of our i))ediate intere#t# and ant#@ only rarelydo e dig into the root# of our in(ol(e)ent# or e?*lore theirlongArange con#euence#. To #et thi# #traight call# for i#e con#ideration:looking into the hidden undertone# to our action#$


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e?*loring their re#ult#$ e(aluating the orthine## of our goal#.n thi# in(e#tigation our concern )u#t not be ith hat i# *lea#antbut ith hat i# true. We ha(e to be *re*ared and illingto di#co(er hat i# true e(en at the co#t of our co)fort. orreal #ecurity alay# lie# on the #ide of truth$ not on the #ide of

co)fort.When de#ire i# #crutiniCed clo#ely$ e find that it i# con#tantly#hadoed by dukkha. So)eti)e# dukkha a**ear# a# *ain or irritation@often it lie# lo a# a con#tant #train of di#content. But theto D de#ire and dukkha D are in#e*arable conco)itant#. Wecan confir) thi# for our#el(e# by con#idering the hole cycle ofde#ire. -t the )o)ent de#ire #*ring# u* it create# in u# a #en#eof lack$ the *ain of ant. To end thi# *ain e #truggle to fulfillthe de#ire. f our effort fail#$ e e?*erience fru#tration$ di#a**oint)ent$#o)eti)e# de#*air. But e(en the *lea#ure of #ucce##i# not unualified. We orry that e )ight lo#e the ground eha(e gained. We feel dri(en to #ecure our *o#ition$ to #afeguardour territory$ to gain )ore$ to ri#e higher$ to e#tabli#h tightercontrol#. The de)and# of de#ire #ee) endle##$ and each de#irede)and# the eternal: it ant# the thing# e get to la#t fore(er.But all the ob=ect# of de#ire are i)*er)anent. Whether it beealth$ *oer$ *o#ition$ or other *er#on#$ #e*aration i# ine(itable$and the *ain that acco)*anie# #e*aration i# *ro*ortionalto the force of attach)ent: #trong attach)ent bring# )uch #uffering@little attach)ent bring# little #uffering@ no attach)entbring# no #uffering.8

+onte)*lating the dukkha inherent in de#ire i# one ay toincline the )ind to renunciation. -nother ay i# to conte)*latedirectly the benefit# floing fro) renunciation. To )o(e fro)de#ire to renunciation i# not$ a# )ight be i)agined$ to )o(efro) ha**ine## to grief$ fro) abundance to de#titution. t i# to*a## fro) gro##$ entangling *lea#ure# to an e?alted ha**ine##and *eace$ fro) a condition of #er(itude to one of #elfA)a#tery.

8. or a full account of the dukkha tied u* ith #en#ual de#ire$ #ee N 3.


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>e#ire ulti)ately breed# fear and #orro$ but renunciation gi(e#fearle##ne## and =oy. t *ro)ote# the acco)*li#h)ent of all three#tage# of the threefold training: it *urifie# conduct$ aid# concentration$and nouri#he# the #eed of i#do). The entire cour#e of*ractice fro) #tart to fini#h can in fact be #een a# an e(ol(ing

*roce## of renunciation cul)inating in Nibbana a# the ulti)ate#tage of relinui#h)ent$ Lthe relinui#hing of all foundation# ofe?i#tenceM !#abb1u*adhi*atini##agga'.

When e )ethodically conte)*late the danger# of de#ireand the benefit# of renunciation$ gradually e #teer our )indaay fro) the do)ination of de#ire. -ttach)ent# are #hed likethe lea(e# of a tree$ naturally and #*ontaneou#ly. The change# donot co)e #uddenly$ but hen there i# *er#i#tent *ractice$ therei# no doubt that they ill co)e. Through re*eated conte)*lationone thought knock# aay another$ the intention of renunciationdi#lodge# the intention of de#ire.

The ntention of ood Will

The intention of good ill o**o#e# the intention of ill ill$thought# go(erned by anger and a(er#ion. -# in the ca#e of de#ire$there are to ineffecti(e ay# of handling ill ill. 5ne i# to yieldto it$ to e?*re## the a(er#ion by bodily or (erbal action. Thi#a**roach relea#e# the ten#ion$ hel*# dri(e the anger Lout of one1##y#te)$M but it al#o *o#e# certain danger#. t breed# re#ent)ent$*ro(oke# retaliation$ create# ene)ie#$ *oi#on# relation#hi*#$ andgenerate# unhole#o)e ka))a@ in the end$ the ill ill doe#not lea(e the L#y#te)M after all$ but in#tead i# dri(en don toa dee*er le(el here it continue# to (itiate one1# thought# andconduct. The other a**roach$ re*re##ion$ al#o fail# to di#*el thede#tructi(e force of ill ill. t )erely turn# that force aroundand *u#he# it inard$ here it beco)e# tran#)ogrified into #elfAconte)*t$ chronic de*re##ion$ or a tendency to irrational outbur#t#of (iolence.


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The re)edy the Buddha reco))end# to counteract ill ill$e#*ecially hen the ob=ect i# another *er#on$ i# a uality calledin Pali )etta. Thi# ord deri(e# fro) another ord )eaningLfriend$M but )etta #ignifie# )uch )ore than ordinary friendline##. *refer to tran#late it by the co)*ound Llo(ingAkindne##$M

hich be#t ca*ture# the intended #en#e: an inten#e feeling of#elfle## lo(e for other being# radiating outard# a# a heartfeltconcern for their ellAbeing and ha**ine##. etta i# not =u#t #enti)entalgood ill$ nor i# it a con#cientiou# re#*on#e to a )orali)*erati(e or di(ine co))and. t )u#t beco)e a dee* innerfeeling$ characteriCed by #*ontaneou# ar)th rather than bya #en#e of obligation. -t it# *eak )etta ri#e# to the height# of abrah)a(ihara$ a Ldi(ine delling$M a total ay of being centeredon the radiant i#h for the elfare of all li(ing being#.

The kind of lo(e i)*lied by )etta #hould be di#tingui#hedfro) #en#ual lo(e a# ell a# fro) the lo(e in(ol(ed in *er#onalaffection. The fir#t i# a for) of cra(ing$ nece##arily #elfAdirected$hile the #econd #till include# a degree of attach)ent: e lo(ea *er#on becau#e that *er#on gi(e# u# *lea#ure$ belong# to ourfa)ily or grou*$ or reinforce# our on #elfAi)age. 5nly rarelydoe# the feeling of affection tran#cend all trace# of egoAreference$and e(en then it# #co*e i# li)ited. t a**lie# only to a certain*er#on or grou* of *eo*le hile e?cluding other#.

The lo(e in(ol(ed in )etta$ in contra#t$ doe# not hinge on*articular relation# to *articular *er#on#. ;ere the reference*oint of #elf i# utterly o)itted. We are concerned only ith #uffu#ingother# ith a )ind of lo(ingAkindne##$ hich ideally i# tobe de(elo*ed into a uni(er#al #tate$ e?tended to all li(ing being#ithout di#cri)ination# or re#er(ation#. The ay to i)*art to)etta thi# uni(er#al #co*e i# to culti(ate it a# an e?erci#e in )editation.S*ontaneou# feeling# of good ill occur too #*oradicallyand are too li)ited in range to be relied on a# the re)edyfor a(er#ion. The idea of deliberately de(elo*ing lo(e ha# beencriticiCed a# contri(ed$ )echanical$ and calculated.


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#aid$ can only be genuine hen it i# #*ontaneou#$ ari#en ithoutinner *ro)*ting or effort. But it i# a Buddhi#t the#i# that the)ind cannot be co))anded to lo(e #*ontaneou#ly@ it can onlybe #hon the )ean# to de(elo* lo(e and en=oined to *racticeaccordingly. -t fir#t the )ean# ha# to be e)*loyed ith #o)e

deliberation$ but through *ractice the feeling of lo(e beco)e#ingrained$ grafted onto the )ind a# a natural and #*ontaneou#tendency.

The )ethod of de(elo*)ent i# )ettaAbha(ana$ the )editationon lo(ingAkindne##$ one of the )o#t i)*ortant kind# ofBuddhi#t )editation. The )editation begin# ith the de(elo*)entof lo(ingAkindne## toard# one#elf.% t i# #ugge#ted thatone take one#elf a# the fir#t ob=ect of )etta becau#e true lo(ingAkindne## for other# only beco)e# *o##ible hen one i# ableto feel genuine lo(ingAkindne## for one#elf. Probably )o#t ofthe anger and ho#tility e direct to other# #*ring# fro) negati(eattitude# e hold toard# our#el(e#. When )etta i# directedinard# toard# one#elf$ it hel*# to )elt don the hardenedcru#t created by the#e negati(e attitude#$ *er)itting a fluid diffu#ionof kindne## and #y)*athy outard#.

5nce one ha# learned to kindle the feeling of )etta toard#one#elf$ the ne?t #te* i# to e?tend it to other#. The e?ten#ion of)etta hinge# on a #hift in the #en#e of identity$ on e?*anding the#en#e of identity beyond it# ordinary confine# and learning toidentify ith other#. The #hift i# *urely *#ychological in )ethod$entirely free fro) theological and )eta*hy#ical *o#tulate#$ #ucha# that of a uni(er#al #elf i))anent in all being#. n#tead$ it *roceed#fro) a #i)*le$ #traightforard cour#e of reflection hichenable# u# to #hare the #ub=ecti(ity of other# and e?*erience the

%. Thi# )ight a**ear to contradict hat e #aid earlier$ that )etta i# freefro) #elfAreference. The contradiction i# only a**arent$ hoe(er$ for inde(elo*ing )etta toard# one#elf one regard# one#elf ob=ecti(ely$ a# athird *er#on. urther$ the kind of lo(e de(elo*ed i# not #elfAcheri#hingbut a detached altrui#tic i#h for one1# on ellAbeing.


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entire orld ith a )ind of lo(ingAkindne## L(a#t$ #ubli)e$ andi))ea#urable$ ithout en)ity$ ithout a(er#ion.M

The ntention of ;ar)le##ne##

The intention of har)le##ne## i# thought guided by co)*a##ion!karuna'$ arou#ed in o**o#ition to cruel$ aggre##i(e$ and (iolentthought#. +o)*a##ion #u**lie# the co)*le)ent to lo(ingAkindne##. Wherea# lo(ingAkindne## ha# the characteri#tic ofi#hing for the ha**ine## and elfare of other#$ co)*a##ion ha#the characteri#tic of i#hing that other# be free fro) #uffering$a i#h to be e?tended ithout li)it# to all li(ing being#.


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When a high le(el of #ucce## ha# been achie(ed in generatingco)*a##ion by the conte)*lation of being# ho are directlyafflicted by #uffering$ one can then )o(e on to con#ider *eo*leho are *re#ently en=oying ha**ine## hich they ha(e acuiredby i))oral )ean#. 5ne )ight reflect that #uch *eo*le$ de#*ite

their #u*erficial fortune$ are doubtle##ly troubled dee* ithin bythe *ang# of con#cience. E(en if they di#*lay no outard #ign# ofinner di#tre##$ one kno# that they ill e(entually rea* the bitterfruit# of their e(il deed#$ hich ill bring the) inten#e #uffering.inally$ one can iden the #co*e of one1# conte)*lationto include all li(ing being#. 5ne #hould conte)*late all being#a# #ub=ect to the uni(er#al #uffering of #a)#ara$ dri(en by theirgreed$ a(er#ion$ and delu#ion through the round of re*eated birthand death. f co)*a##ion i# initially difficult to arou#e toard#being# ho are total #tranger#$ one can #trengthen it by reflectingon the Buddha1# dictu) that in thi# beginningle## cycle ofrebirth#$ it i# hard to find e(en a #ingle being ho ha# not at#o)e ti)e been one1# on )other or father$ #i#ter or brother$#on or daughter.

To #u) u*$ e #ee that the three kind# of right intention Dof renunciation$ good ill$ and har)le##ne## D counteract thethree rong intention# of de#ire$ ill ill$ and har)fulne##. Thei)*ortance of *utting into *ractice the conte)*lation# leadingto the ari#ing of the#e thought# cannot be o(ere)*ha#iCed.The conte)*lation# ha(e been taught a# )ethod# for culti(ation$not )ere theoretical e?cur#ion#. To de(elo* the intentionof renunciation e ha(e to conte)*late the #uffering tiedu* ith the ue#t for orldly en=oy)ent@ to de(elo* the intentionof good ill e ha(e to con#ider ho all being# de#ireha**ine##@ to de(elo* the intention of har)le##ne## e ha(e tocon#ider ho all being# i#h to be free fro) #uffering. Theunhole#o)e thought i# like a rotten *eg lodged in the )ind@the hole#o)e thought i# like a ne *eg #uitable to re*laceit. The actual conte)*lation function# a# the ha))er u#ed to


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dri(e out the old *eg ith the ne one. The ork of dri(ing inthe ne *eg i# *ractice D *racticing again and again$ a# often a#i# nece##ary to reach #ucce##. The Buddha gi(e# u# hi# a##urancethat the (ictory can be achie(ed. ;e #ay# that hate(er onereflect# u*on freuently beco)e# the inclination of the )ind.

f one freuently think# #en#ual$ ho#tile$ or har)ful thought#$de#ire$ ill ill$ and har)fulne## beco)e the inclination of the)ind. f one freuently think# in the o**o#ite ay$ renunciation$good ill$ and har)le##ne## beco)e the inclination of the)ind !N %'. The direction e take alay# co)e# back toour#el(e#$ to the intention# e generate )o)ent by )o)ent inthe cour#e of our li(e#. H


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confor)ing to )oral *rinci*le#$ in other# the *rinci*le# the)#el(e#$in #till other# the (irtuou# ualitie# of character that re#ultfro) the ob#er(ance of )oral *rinci*le#. Sila in the #en#e of *rece*t#or *rinci*le# re*re#ent# the for)ali#tic #ide of the ethicaltraining$ #ila a# (irtue the ani)ating #*irit$ and #ila a# right

conduct the e?*re##ion of (irtue in realAlife #ituation#. 5ften#ila i# for)ally defined a# ab#tinence fro) unhole#o)e bodilyand (erbal action. Thi# definition$ ith it# #tre## on outer action$a**ear# #u*erficial. 5ther e?*lanation#$ hoe(er$ )ake u* forthe deficiency and re(eal that there i# )ore to #ila than i# e(identat fir#t glance. The -bhidha))a$ for e?a)*le$ euate# #ilaith the )ental factor# of ab#tinence !(iratiyo' D right #*eech$right action$ and right li(elihood D an euation hich )ake#it clear that hat i# really being culti(ated through the ob#er(anceof )oral *rece*t# i# the )ind. Thu# hile the training in#ila bring# the L*ublicM benefit of inhibiting #ocially detri)entalaction#$ it entail# the *er#onal benefit of )ental *urification$*re(enting the defile)ent# fro) dictating to u# hat line# ofconduct e #hould follo.

The Engli#h ord L)oralityM and it# deri(ati(e# #ugge#t a#en#e of obligation and con#traint uite foreign to the Buddhi#tconce*tion of #ila@ thi# connotation *robably enter# fro) the thei#ticbackground to We#tern ethic#. Buddhi#)$ ith it# nonAthei#ticfra)eork$ ground# it# ethic#$ not on the notion of obedience$but on that of har)ony. n fact$ the co))entarie# e?*lainthe ord #ila by another ord$ #a)adhana$ )eaning Lhar)onyMor Lcoordination.M

The ob#er(ance of #ila lead# to har)ony at #e(eral le(el# D#ocial$ *#ychological$ ka))ic$ and conte)*lati(e. -t the #ocialle(el the *rinci*le# of #ila hel* to e#tabli#h har)oniou# inter*er#onalrelation#$ elding the )a## of differently con#tituted )e)ber#of #ociety ith their on *ri(ate intere#t# and goal# into acohe#i(e #ocial order in hich conflict$ if not utterly eli)inated$i# at lea#t reduced. -t the *#ychological le(el #ila bring# har)ony


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to the )ind$ *rotection fro) the inner #*lit cau#ed by guiltand re)or#e o(er )oral tran#gre##ion#. -t the ka))ic le(elthe ob#er(ance of #ila en#ure# har)ony ith the co#)ic la ofka))a$ hence fa(orable re#ult# in the cour#e of future )o(e)entthrough the round of re*eated birth and death. -nd at the fourth

le(el$ the conte)*lati(e$ #ila hel*# e#tabli#h the *reli)inary *urificationof )ind to be co)*leted$ in a dee*er and )ore thoroughay$ by the )ethodical de(elo*)ent of #erenity and in#ight.

When briefly defined$ the factor# of )oral training are u#uallyorded negati(ely$ in ter)# of ab#tinence. But there i# )oreto #ila than refraining fro) hat i# rong. Each *rinci*le e)beddedin the *rece*t#$ a# e ill #ee$ actually ha# to a#*ect#$ bothe##ential to the training a# a hole. 5ne i# ab#tinence fro) theunhole#o)e$ the other co))it)ent to the hole#o)e@ thefor)er i# called La(oidanceM !(aritta' and the latter L*erfor)anceM!caritta'. -t the out#et of training the Buddha #tre##e# thea#*ect of a(oidance. ;e doe# #o$ not becau#e ab#tinence fro) theunhole#o)e i# #ufficient in it#elf$ but to e#tabli#h the #te*# of*ractice in *ro*er #euence. The #te*# are #et out in their naturalorder !)ore logical than te)*oral' in the fa)ou# dictu) of the>ha))a*ada: LTo ab#tain fro) all e(il$ to culti(ate the good$and to *urify one1# )ind D thi# i# the teaching of the Buddha#M!(. 83'. The other to #te*# D culti(ating the good and *urifyingthe )ind D al#o recei(e their due$ but to en#ure their #ucce##$a re#ol(e to a(oid the unhole#o)e i# a nece##ity. Without #ucha re#ol(e the atte)*t to de(elo* hole#o)e ualitie# i# boundto i##ue in a ar*ed and #tunted *attern of groth.

The training in )oral di#ci*line go(ern# the to *rinci*alchannel# of outer action$ #*eech and body$ a# ell a# another areaof (ital concern D one1# ay of earning a li(ing. Thu# the trainingcontain# three factor#: right #*eech$ right action$ and rightli(elihood. The#e e ill no e?a)ine indi(idually$ folloingthe order in hich they are #et forth in the u#ual e?*o#ition ofthe *ath.


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2ight S*eech !#a))a (aca'

The Buddha di(ide# right #*eech into four co)*onent#: ab#tainingfro) fal#e #*eech$ ab#taining fro) #landerou# #*eech$ab#taining fro) har#h #*eech$ and ab#taining fro) idle chatter.

Becau#e the effect# of #*eech are not a# i))ediately e(identa# tho#e of bodily action$ it# i)*ortance and *otential i# ea#ilyo(erlooked. But a little reflection ill #ho that #*eech and it#off#hoot$ the ritten ord$ can ha(e enor)ou# con#euence#for good or for har). n fact$ herea# for being# #uch a# ani)al#ho li(e at the *re(erbal le(el *hy#ical action i# of do)inantconcern$ for hu)an# i))er#ed in (erbal co))unication#*eech gain# the a#cendency. S*eech can break li(e#$ create ene)ie#$and #tart ar#$ or it can gi(e i#do)$ heal di(i#ion#$ andcreate *eace. Thi# ha# alay# been #o$ yet in the )odern agethe *o#iti(e and negati(e *otential# of #*eech ha(e been (a#tly)ulti*lied by the tre)endou# increa#e in the )ean#$ #*eed$ andrange of co))unication#. The ca*acity for (erbal e?*re##ion$oral and ritten$ ha# often been regarded a# the di#tingui#hing)ark of the hu)an #*ecie#. ro) thi# e can a**reciatethe need to )ake thi# ca*acity the )ean# to hu)an e?cellencerather than$ a# too often ha# been the ca#e$ the #ign of hu)andegradation.

!' -b#taining fro) fal#e #*eech !)u#a(ada (era)ani'

;erein #o)eone a(oid# fal#e #*eech and ab#tain# fro) it. ;e#*eak# the truth$ i# de(oted to truth$ reliable$ orthy of confidence$not a decei(er of *eo*le. Being at a )eeting$ or a)ong#t*eo*le$ or in the )id#t of hi# relati(e#$ or in a #ociety$ or in theking1# court$ and called u*on and a#ked a# itne## to tell hathe kno#$ he an#er#$ if he kno# nothing: L kno nothing$Mand if he kno#$ he an#er#: L knoM@ if he ha# #een nothing$ hean#er#: L ha(e #een nothing$M and if he ha# #een$ he an#er#: Lha(e #een.M Thu# he ne(er knoingly #*eak# a lie$ either for the#ake of hi# on ad(antage$ or for the #ake of another *er#on1#


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ad(antage$ or for the #ake of any ad(antage hat#oe(er.7

Thi# #tate)ent of the Buddha di#clo#e# both the negati(eand the *o#iti(e #ide# to the *rece*t. The negati(e #ide i#ab#taining fro) lying$ the *o#iti(e #ide #*eaking the truth. The

deter)inati(e factor behind the tran#gre##ion i# the intentionto decei(e. f one #*eak# #o)ething fal#e belie(ing it to be true$there i# no breach of the *rece*t a# the intention to decei(e i#ab#ent. Though the dece*ti(e intention i# co))on to all ca#e#of fal#e #*eech$ lie# can a**ear in different gui#e# de*ending onthe )oti(ating root$ hether greed$ hatred$ or delu#ion. reeda# the chief )oti(e re#ult# in the lie ai)ed at gaining #o)e *er#onalad(antage for one#elf or for tho#e clo#e to one#elf D )aterialealth$ *o#ition$ re#*ect$ or ad)iration. With hatred a# the)oti(e$ fal#e #*eech take# the for) of the )aliciou# lie$ the lieintended to hurt and da)age other#. When delu#ion i# the *rinci*al)oti(e$ the re#ult i# a le## *erniciou# ty*e of fal#ehood: theirrational lie$ the co)*ul#i(e lie$ the intere#ting e?aggeration$lying for the #ake of a =oke.

The Buddha1# #tricture again#t lying re#t# u*on #e(eral rea#on#.or one thing$ lying i# di#ru*ti(e to #ocial cohe#ion. Peo*lecan li(e together in #ociety only in an at)o#*here of )utualtru#t$ here they ha(e rea#on to belie(e that other# ill #*eakthe truth@ by de#troying the ground# for tru#t and inducing)a## #u#*icion$ ide#*read lying beco)e# the harbinger #ignallingthe fall fro) #ocial #olidarity to chao#. But lying ha# othercon#euence# of a dee*ly *er#onal nature at lea#t eually di#a#trou#.By their (ery nature lie# tend to *roliferate.


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creator$ #ucked in by hi# on dece*tion#$ e(entually ind# u*their (icti).

Such con#ideration# *robably lie behind the ord# of coun#elthe Buddha #*oke to hi# #on$ the young no(ice 2ahula$ #oon

after the boy a# ordained. 5ne day the Buddha ca)e to 2ahula$*ointed to a bol ith a little bit of ater in it$ and a#ked:L2ahula$ do you #ee thi# bit of ater left in the bolKM 2ahulaan#ered: LHe#$ #ir.M LSo little$ 2ahula$ i# the #*iritual achie(e)ent!#a)aa$ lit. Rreclu#e#hi*1' of one ho i# not afraid to #*eaka deliberate lie.M Then the Buddha thre the ater aay$ *utthe bol don$ and #aid: L>o you #ee$ 2ahula$ ho that aterha# been di#cardedK n the #a)e ay one ho tell# a deliberatelie di#card# hate(er #*iritual achie(e)ent he ha# )ade.M -gainhe a#ked: L>o you #ee ho thi# bol i# no e)*tyK n the #a)eay one ho ha# no #ha)e in #*eaking lie# i# e)*ty of #*iritualachie(e)ent.M Then the Buddha turned the bol u*#idedon and #aid: L>o you #ee$ 2ahula$ ho thi# bol ha# beenturned u*#ide donK n the #a)e ay one ho tell# a deliberatelie turn# hi# #*iritual achie(e)ent# u*#ide don and beco)e#inca*able of *rogre##.M Therefore$ the Buddha concluded$ one#hould not #*eak a deliberate lie e(en in =e#t.77

t i# #aid that in the cour#e of hi# long training for enlighten)ento(er )any li(e#$ a bodhi#atta can break all the )oral *rece*t#e?ce*t the *ledge to #*eak the truth. The rea#on for thi# i#(ery *rofound$ and re(eal# that the co))it)ent to truth ha# a#ignificance tran#cending the do)ain of ethic# and e(en )ental*urification$ taking u# to the do)ain# of knoledge and being.Truthful #*eech *ro(ide#$ in the #*here of inter*er#onal co))unication$a *arallel to i#do) in the #*here of *ri(ate under#tanding.The to are re#*ecti(ely the outard and inard )odalitie#of the #a)e co))it)ent to hat i# real. Wi#do) con#i#t#in the realiCation of truth$ and truth !#acca' i# not =u#t a (erbal*ro*o#ition but the nature of thing# a# they are. To realiCe truth

77. N .


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our hole being ha# to be brought into accord ith actuality$ith thing# a# they are$ hich reuire# that in co))unication#ith other# e re#*ect thing# a# they are by #*eaking the truth.Truthful #*eech e#tabli#he# a corre#*ondence beteen our oninner being and the real nature of *heno)ena$ alloing i#do)

to ri#e u* and fatho) their real nature. Thu#$ )uch )orethan an ethical *rinci*le$ de(otion to truthful #*eech i# a )atterof taking our #tand on reality rather than illu#ion$ on the truthgra#*ed by i#do) rather than the fanta#ie# o(en by de#ire.

!7' -b#taining fro) #landerou# #*eech !*i#unaya (acaya(era)ani'

;e a(oid# #landerou# #*eech and ab#tain# fro) it. What he ha#heard here he doe# not re*eat there$ #o a# to cau#e di##en#ionthere@ and hat he ha# heard there he doe# not re*eat here$ #o a#to cau#e di##en#ion here. Thu# he unite# tho#e that are di(ided@and tho#e that are united he encourage#. +oncord gladden# hi)$he delight# and re=oice# in concord@ and it i# concord that he#*read# by hi# ord#.73

Slanderou# #*eech i# #*eech intended to create en)ity anddi(i#ion$ to alienate one *er#on or grou* fro) another. The)oti(e behind #uch #*eech i# generally a(er#ion$ re#ent)ent ofa ri(al1# #ucce## or (irtue#$ the intention to tear don other# by(erbal denigration#. 5ther )oti(e# )ay enter the *icture a# ell:the cruel intention of cau#ing hurt to other#$ the e(il de#ire toin affection for one#elf$ the *er(er#e delight in #eeing friend#di(ided.

Slanderou# #*eech i# one of the )o#t #eriou# )oral tran#gre##ion#.The root of hate )ake# the unhole#o)e ka))aalready hea(y enough$ but #ince the action u#ually occur# afterdeliberation$ the negati(e force beco)e# e(en #tronger becau#e*re)editation add# to it# gra(ity. When the #landerou# #tate)enti# fal#e$ the to rong# of fal#ehood and #lander co)bine

73. -N 0:4@ Word of the Buddha$ *. 90.


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to *roduce an e?tre)ely *oerful unhole#o)e ka))a. Thecanonical te?t# record #e(eral ca#e# in hich the calu)ny ofaninnocent *arty led to an i))ediate rebirth in the *lane of)i#ery.

The o**o#ite of #lander$ a# the Buddha indicate#$ i# #*eechthat *ro)ote# friend#hi* and har)ony. Such #*eech originate#fro) a )ind of lo(ingAkindne## and #y)*athy. t in# the tru#tand affection of other#$ ho feel they can confide in one ithoutfear that their di#clo#ure# ill be u#ed again#t the). Beyondthe ob(iou# benefit# that #uch #*eech bring# in thi# *re#ent life$it i# #aid that ab#taining fro) #lander ha# a# it# ka))ic re#ultthe gain of a retinue of friend# ho can ne(er be turned again#tone by the #landerou# ord# of other#.7&

!3' -b#taining fro) har#h #*eech !*haru#aya (acaya(era)ani'.

;e a(oid# har#h language and ab#tain# fro) it. ;e #*eak# #uchord# a# are gentle$ #oothing to the ear$ lo(ing$ #uch ord# a#go to the heart$ and are courteou#$ friendly$ and agreeable to)any.79

;ar#h #*eech i# #*eech uttered in anger$ intended to cau#e thehearer *ain. Such #*eech can a##u)e different for)#$ of hiche )ight )ention three. 5ne i# abu#i(e #*eech: #colding$ re(iling$or re*ro(ing another angrily ith bitter ord#. - #econd i#in#ult: hurting another by a#cribing to hi) #o)e offen#i(e ualityhich detract# fro) hi# dignity. - third i# #arca#): #*eakingto #o)eone in a ay hich o#ten#ibly laud# hi)$ but ith #ucha tone or ti#t of *hra#ing that the ironic intent beco)e# clearand cau#e# *ain.

The )ain root of har#h #*eech i# a(er#ion$ a##u)ing the for)of anger. Since the defile)ent in thi# ca#e tend# to ork i)*ul#i(ely$ithout deliberation$ the tran#gre##ion i# le## #eriou# than

7&. Subco))entary to >igha Nikaya.

79. -N 0:4@ Word of the Buddha$ **. 909.


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#lander and the ka))ic con#euence generally le## #e(ere. Still$har#h #*eech i# an unhole#o)e action ith di#agreeable re#ult#for one#elf and other#$ both no and in the future$ #o it ha# tobe re#trained. The ideal antidote i# *atience D learning to toleratebla)e and critici#) fro) other#$ to #y)*athiCe ith their

#hortco)ing#$ to re#*ect difference# in (ie*oint$ to endureabu#e ithout feeling co)*elled to retaliate. The Buddha call#for *atience e(en under the )o#t trying condition#:

E(en if$ )onk#$ robber# and )urderer# #a through yourli)b# and =oint#$ ho#oe(er #hould gi(e ay to anger thereatould not be folloing )y ad(ice. or thu# ought you to trainyour#el(e#: LIndi#turbed #hall our )ind re)ain$ ith heart fullof lo(e$ and free fro) any hidden )alice@ and that *er#on #halle *enetrate ith lo(ing thought#$ ide$ dee*$ boundle##$ freedfro) anger and hatred.M 7

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