The noble eightfold
path is the only straight route that leads to Nibbana. It avoids the
extreme of self-mortification that weakens one’s intellect and the
extreme of self–indulgence that retards one’s moral progress.
When the Buddha gave
his first sermon in the Deer Park, he began the 'Turning of the
Dhamma Wheel'. He chose the beautiful symbol of the wheel with
its eight spokes to represent the Noble Eightfold Path. The Buddha's
teaching goes round and round like a great wheel that never stops,
leading to the central point of the wheel, the only point which is
fixed, Nirvana / Nibbana. The eight spokes on the wheel represent the
eight parts of the Noble Eightfold Path. Just as every spoke is needed
for the wheel to keep turning, we need to follow each step of the path.
Our website’s logo is also denotes the Great Dhamma Wheel set in motion
by Buddha.
The eight noble path
taught by Lord Buddha are as follows :-
i.
Right Understanding / View (Samma Dirshti)
Right understanding
is explained as the knowledge of the four Noble Truths. In other words
it is the understanding of oneself as one really is, because these
truths are concerned with the one-fathom long body of man. The right way
to think about life is to see the world through the eyes of the
Buddha-with wisdom and compassion.
ii. Right
Thought
(Samma Samkappa)
Clear vision or right
understanding leads to clear thinking. The second factor of the noble
eightfold path is therefore right thought. We are what we think. Clear
and kind thoughts build good, strong characters. Right thoughts are
three fold. They consists of :-
a. Nekkhamma
- Renunciation of worldly pleasure or selflessness which is opposed to
attachment selfishness and self-possessiveness.
b. Avyapada
- Loving-kindness, goodwill,
or benevolence, which is opposed to hatred, ill-will or aversion and
c. Avihimsa
or Karuna – Harmlessness or
compassion, which is opposed to cruelty and callousness. Karuna or
compassion is that sweet virtue which makes tender hearts of boble
quiver at the sufferings of others. A compassionate one is as soft as a
flower. He cannot bear the suffering of others. He whose mind is free
from selfish desires, hatred and cruelty, and is saturated with the
spirit of selflessness, loving-kindness and harmlessness, lives in
perfect peace. He is indeed a blessing to himself and others.
iii.
Right Speech (Samma Vacha)
By speaking kind and
helpful words, we are respected and trusted by everyone. The right
thoughts lead to right speech. It deals with falsehood, slandering,
hatch words and frivolous talk. He who tries to eradicate selfish
desires cannot indulge in uttering falsehood or in slandering for any
selfish end or purpose. He is truthful and trustworthy and ever seeks
the good and beautiful in others instead of deceiving, defaming,
denouncing or disuniting his own fellow beings. A harmless mind that
generates loving-kindness cannot give vent to harsh speech which first
debases the speaker and then hurts another. What he utters is not only
true, sweet and pleasant but also useful, fruitful and beneficial.
iv.
Right Conduct / Action (Samma Kammanta)
The right speech
follows right action which deals with abstinence from killing, stealing
and sexual misconduct. These three evil deeds are caused by carving and
anger, coupled with ignorance. With the gradual elimination of these
causes from the mind of spiritual pilgrim, blameworthy tendencies
arising there from will find no expression. Under no pretence would he
kill or steal. Being pure in mind, he would lead a pure life. No matter
what we say, others know us from the way we behave. Before we criticize
others, we should first see what we do ourselves.
v.
Right Livelihood. (Samma Ajiva)
The purifying
thoughts, words and deeds at the outset, the spiritual pilgrim tries to
purify his livelihood by refraining from the five kinds of trade which
are forbidden to a lay-disciple. They are trading in arms, human beings,
flesh (i.e. breeding animals for slaughter), intoxicating drinks and
poison. This means choosing a job that does not hurt others. The Buddha
said, "Do not earn your living by harming others. Do not seek happiness
by making others unhappy."
vi. Right
Effort (Samma Vayama)
The right efforts is
fourfold viz.
a. The
endeavour to discard evil that has already arisen,
b. The
endeavour to prevent the arising of un-arisen evil,
c. The
endeavour to develop un-arisen good, and,
d. The
endeavour to promote the good which has already arisen.
The right efforts
play a very important part in the Noble Eightfold Path. It is by one’s
own effort that one’s deliverance is obtained and not by merely seeking
refuge in others or by offering prayers. A worthwhile life means doing
our best at all times and having good will toward others. This also
means not wasting effort on things that harm us and others.
vii
Right Mindfulness (Samma Sati)
The right effort is
closely associated with right mindfulness. It is the constant
mindfulness with regard to body, feelings, thoughts and mind objects.
Mindfulness on these four objects tend to eradicate the misconceptions
with regard to desirability, so-called happiness, permanence and an
immortal soul respectively. This means being aware of our thoughts,
words, and deeds.
viii
Right Concentration (Samma Samadhi)
Right efforts and
right mindfulness lead to right concentration. It is the one pointedness
of mind. A concentrated mind acts as a powerful aid to see things as
they truly are by means of penetrative insight. Focus on one thought or
object at a time. By doing this, we can be quiet and attain true peace
of mind.
Following the Noble
Eightfold Path can be compared to cultivating a garden, but in Buddhism
one cultivates one's wisdom. The mind is the ground and thoughts are
seeds. Deeds are ways one cares for the garden. Our faults are weeds.
Pulling them out is like weeding a garden. The harvest is real and
lasting happiness. Sometimes the Eightfold Path is spoken of as being a
progressive series of stages which the practitioner moves through, the
culmination of one leading to the beginning of another, but it is more
usual to view the stages of the 'Path' as requiring simultaneous
development.
Of these eight
factors of the Noble Eightfold Path the first two are grouped in wisdom
(pradhyna or panna) , the second three in morality (Sila) and the last
three in concentrations (Samadhi) :-
Sila |
Samadhi |
Panna |
-
Right Speech
-
Right Action
-
Right Livelihood
|
-
Right Effort
-
Right Mindfulness
-
Right Concentration
|
-
Right Understanding
-
Right Thoughts
|
According to the order of development Sila, Samadhi and Panna are the
three stages of the path. In other words the Eightfold Path essentially
consists of meditation, following the precepts, and cultivating the
positive converse of the precepts (e.g. benefiting living beings is the
converse of the first precept of harmlessness). The Path may also be
thought of as a way of developing
śila, meaning mental and moral
discipline. |