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Then the Lord addressed the monks thus: "Monks, it is through not understanding, not penetrating the Four Noble Truths that I as well as you have for a long time run on and gone round the cycle of birth-and-death. What are they?By not understanding the Noble Truth of Dukkha we have fared on, by not understanding the Noble Truth of the Origin of Dukkha, by not understanding the Noble Truth of the Cessation of Dukkha by not understanding the Noble Truth of the Path Leading to the Cessation of Dukkha, we have fared on round the cycle of birth-and-death. And by the understanding, by the penetration of the same Noble Truth of Dukkha, of the Origin of Dukkha, of the Cessation of Dukkha and of the Path Leading to the Cessation of Dukkha, the craving for becoming has been cut off, the support of becoming has been destroyed, there is no more re-becoming."
-- Mahaparinibbana Sutta (Digha Nikaya 16; Maurice Walshe translation, with dukkha left untranslated)
"Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before:'This is the absolute truth of stress'... 'This absolute truth of stress is to be comprehended'... 'This absolute truth of stress has been comprehended'...
'This is the absolute truth of the origination of stress'... 'This absolute truth of the origination of stress is to be abandoned'... 'This absolute truth of the origination of stress has been abandoned'...
This is the absolute truth of the stopping of stress'... 'This absolute truth of the stopping of stress is to be directly experienced'... 'This absolute truth of the stopping of stress has been directly experienced'...
'This is the absolute truth of the way leading to the stopping of stress'... 'This absolute truth of the way leading to the stopping of stress is to be developed'... 'This absolute truth of the way leading to the stopping of stress has been developed.'
"And, monks, as long as this knowledge and vision of mine -- with its three rounds and twelve permutations concerning these four absolute truths as they actually are -- was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras and Gods, with its contemplatives and priests, its royalty and commonfolk. But as soon as this knowledge and vision of mine -- with its three rounds and twelve permutations concerning these four absolute truths as they actually are -- was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras and Gods, with its contemplatives and priests, its royalty and commonfolk. The knowledge and vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'"
-- Dhammacakkappavattana Sutta (SN LVI.11)
Now this, monks, is the Noble Truth of Dukkha: Birth is dukkha, ageing is dukkha, death is dukkha; sorrow, lamentation, pain, grief, and despair are dukkha; association with things disliked is dukkha; separation from things liked is dukkha; not getting what one wants is dukkha; in short, the five aggregates for clinging are dukkha.-- Dhammacakkappavattana Sutta (Samyutta Nikaya LVI.11)
And what is the noble truth of stress? The six internal sense media, should be the reply. Which six? The medium of the eye...the ear...the nose... the tongue...the body...the intellect. This is called the noble truth of stress.-- Samyutta Nikaya LVI.14
The All is aflame. Which All is aflame? The eye is aflame. Forms are aflame. Eye consciousness is aflame. Eye contact is aflame. And whatever there is that arises in dependence on eye contact, experienced as pleasure, pain or neither-pleasure-nor-pain, that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.The ear is aflame. Sounds are aflame....
The nose is aflame. Smells are aflame....
The tongue is aflame. Tastes are aflame....
The body is aflame. Tactile sensations are aflame....The intellect is aflame. Ideas are aflame. Intellect consciousness is aflame. Intellect contact is aflame. And whatever there is that arises in dependence on intellect contact, experienced as pleasure, pain or neither-pleasure-nor-pain, that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.
-- Samyutta Nikaya XXXV.28
And this, monks is the Truth of the Origin of Dukkha: the craving that makes for further becoming -- accompanied by passion and delight, relishing now here and now there -- i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.-- Dhammacakkappavattana Sutta (Thanissaro Bhikkhu, tr.)
If this sticky, uncouth craving
overcomes you,
your sorrows grow like wild grass
after rain.If you overcome
this sticky, uncouth craving,
sorrows roll off you,
like water beads
off a lotus.-- Dhammapada 335-336 (Thanissaro Bhikkhu, tr.)
If its root remains
undamaged and strong,
a tree, even if cut,
will grow again.
So too if latent craving
is not rooted out,
this suffering returns
again
and
again.-- Dhammapada 338 (Thanissaro Bhikkhu, tr.)
And this, monks, is the Noble Truth of the Cessation of Dukkha: the remainderless fading and stopping, renunciation, relinquishment, release, and letting go of that very craving.-- Samyutta Nikaya XLVI.11 (Thanissaro Bhikkhu, tr.)
The ending of the effluents is for one who knows and sees, I tell you, not for one who does not know and does not see. For one who knows what and sees what?...'Such is form, such its origination, such its disappearance. Such is feeling.... Such is perception....Such are fabrications....Such is consciousness, such its origination, such its disappearance.' The ending of the effluents is for one who knows in this way and sees in this way.The knowledge of ending in the presence of ending has its prerequisite, I tell you. It is not without a prerequisite. And what is its prerequisite? Release... Release has its prerequisite, I tell you. It is not without a prerequisite. And what is its prerequisite? Dispassion....Disenchantment....Knowledge and vision of things as they actually are present....Concentration....Pleasure....Serenity.... Rapture....Joy....Conviction.... Stress....Birth....Becoming....Clinging....Craving....Feeling....Contact....The six sense media....Name- and -form....Consciousness....Fabrications....Fabrications have their prerequisite, I tell you. They are not without a prerequisite. And what is their prerequisite? Ignorance....
Just as when the gods pour rain in heavy drops and crash thunder on the upper mountains: The water, flowing down along the slopes, fills the mountain clefts and rifts and gullies. When the mountain clefts and rifts and gullies are full, they fill the little ponds. When the little ponds are full, they fill the big lakes...the little rivers...the big rivers. When the big rivers are full, they fill the great ocean. In the same way:
fabrications have ignorance as their prerequisite,
consciousness has fabrications as its prerequisite,
name- and -form has consciousness as their prerequisite,
the six sense media have name- and -form as their prerequisite,
contact has the six sense media as its prerequisite,
feeling has contact as its prerequisite,
craving has feeling as its prerequisite,
clinging has craving as its prerequisite,
becoming has clinging as its prerequisite,
birth has becoming as its prerequisite,
stress and suffering have birth as their prerequisite,
conviction has stress and suffering as its prerequisite,
joy has conviction as its prerequisite,
rapture has joy as its prerequisite,
serenity has rapture as its prerequisite,
pleasure has serenity as its prerequisite,
concentration has pleasure as its prerequisite,
knowledge and vision of things as they actually are present has concentration as its prerequisite,
disenchantment has knowledge and vision of things as they actually are present as its prerequisite,
dispassion has disenchantment as its prerequisite,
release has dispassion as its prerequisite,
knowledge of ending has release as its prerequisite.
-- Samyutta Nikaya XII.23 (Thanissaro Bhikkhu, tr.)
And what is the noble method that is rightly seen and rightly ferreted out by discernment? There is the case where a noble disciple notices:
When this is, that is.In other words:
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-and-form.
From name-and-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play.
Such is the origination of this entire mass of stress and suffering.Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications.
From the cessation of fabrications comes the cessation of consciousness.
From the cessation of consciousness comes the cessation of name-and-form.
From the cessation of name-and-form comes the cessation of the six sense media.
From the cessation of the six sense media comes the cessation of contact.
From the cessation of contact comes the cessation of feeling.
From the cessation of feeling comes the cessation of craving.
From the cessation of craving comes the cessation of clinging/sustenance.
From the cessation of clinging/sustenance comes the cessation of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease.
Such is the cessation of this entire mass of stress and suffering.This is the noble method that is rightly seen and rightly ferreted out by discernment.
-- Anguttara X.92 (Thanissaro Bhikkhu, tr.)
And this, monks, is the Noble Truth of the Path Leading to the Cessation of Dukkha: precisely this Noble Eightfold Path:
right view,
right resolve,
right speech,
right action,
right livelihood,
right effort,
right mindfulness, and
right concentration.
An ancient path rediscovered
It is just as if a man, traveling along a wilderness track, were to see an ancient path, an ancient road, traveled by people of former times. He would follow it. Following it, he would see an ancient city, an ancient capital inhabited by people of former times, complete with parks, groves, and ponds, walled, delightful. He would go to address the king or the kingšs minister, saying, "Sire, you should know that while traveling along a wilderness track I saw an ancient path...I followed it...I saw an ancient city, an ancient capital...complete with parks, groves, and ponds, walled, delightful. Sire, rebuild that city!" Then the king or king's minister would rebuild the city, so that at a later date the city would become powerful, rich, and well-populated, fully grown and prosperous.In the same way I saw an ancient path, an ancient road, traveled by the Rightly Self-awakened Ones of former times. And what is that ancient path...? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration .... I followed that path.
Following it, I came to direct knowledge of aging and death, direct knowledge of the origination of aging and death, direct knowledge of the cessation of aging and death, direct knowledge of the path leading to the cessation of aging and death. I followed that path. Following it, I came to direct knowledge of birth...becoming...clinging... craving...feeling... contact...the six sense spheres...name and form...consciousness, direct knowledge of the origination of consciousness, direct knowledge of the cessation of consciousness, direct knowledge of the path leading to the cessation of consciousness. I followed that path.
Following it, I came to direct knowledge of processes, direct knowledge of the origination of processes, direct knowledge of the cessation of processes, direct knowledge of the path leading to the cessation of processes. Knowing that directly, I have revealed it to monks, nuns, male lay adherents, and female lay adherents, so that this holy life has become powerful, rich, detailed, well-populated, wide-spread, proclaimed among celestial and human beings.
-- Samyutta Nikaya XII 65 (Thanissaro Bhikkhu, tr.)
See also: The Four Noble Truths; the First Noble Truth; the Second Noble Truth; the Third Noble Truth
Right View is the first of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
1. Right View
samma ditthi
The definition:
And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.-- Mahasatipatthana Sutta (Digha Nikaya 22; Thanissaro Bhikkhu, tr.)
More on Right View
And how is right view the forerunner? One discerns 'wrong view, wrong view.' One discerns 'right view, right view.' This is one's right view.And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' This is wrong view.
And what is right view? Right view, I tell you, is of two sorts: There is right view with fermentations, siding with merit, resulting in the paraphernalia (of becoming); and there is noble right view, free from fermentations, transcendent, a factor of the path.
And what is the right view that has fermentations, sides with merit, and results in paraphernalia? 'There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are priests and contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' This is the right view that has fermentations, sides with merit, and results in paraphernalia.
And what is the right view that is free from fermentations, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor of awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is free from fermentations, who is fully possessed of the noble path. This is the right view that is free from fermentations, transcendent, a factor of the path.
One tries to abandon wrong view and to enter into right view: This is one's right effort. One is mindful to abandon wrong view and to enter and remain in right view: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and circle around right view.
-- Majjhima Nikaya 117 (Thanissaro Bhikkhu, tr.)
Sorting through the many kinds of wrong view
There is the case where an uninstructed, run-of-the-mill person... does not discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention, and attends instead to ideas unfit for attention....This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'As this person attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true and established, or the view I have no self...or the view It is by means of self that I perceive self...or the view It is by means of self that I perceive not-self...or the view It is by means of not-self that I perceive self arises in him as true and established, or else he has a view like this: This very self of mine -- the knower that is sensitive here and there to the ripening of good and bad actions -- is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed from stress, I say.
The well-taught noble disciple...discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention, and attends instead to ideas fit for attention....He attends appropriately, This is stress...This is the origin of stress...This is the cessation of stress...This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts and practices.
-- Majjhima 2 (Thanissaro Bhikkhu, tr.)
When one's knowledge is independent of others
Kaccayana: 'Lord, "Right view, right view," it is said. To what extent is there right view?'The Buddha: 'By and large, Kaccayana, this cosmos is supported by (takes as its object) a polarity, that of existence and non-existence. But when one sees the origination of the cosmos as it actually is with right discernment, "non-existence" with reference to the cosmos does not occur to one. When one sees the cessation of the cosmos as it actually is with right discernment, "existence" with reference to the cosmos does not occur to one.
'By and large, Kaccayana, this cosmos is in bondage to attachments, clingings (sustenances), and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, and latent tendencies; nor is he resolved on "my self." He has no uncertainty or doubt that, when there is arising, only stress is arising; and that when there is passing away, stress is passing away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view.'
-- Samyutta XII.15 (Thanissaro Bhikkhu, tr.)
See also: Ditthi Sutta (Views); the Four Noble Truths; the Fourth Noble Truth; "Ditthi"
Right Resolve is the second of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
2. Right Resolve
samma sankappo
The definition:
And what is right resolve? Resolve aimed at freedom from sensuality, at freedom from ill-will, at harmlessness; This is called right resolve.-- Samyutta Nikaya XLV 8 (Thanissaro Bhikkhu, tr.)
See also: The Four Noble Truths; the Fourth Noble Truth;
Right Speech is the third of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
3. Right Speech
samma vaca
The definition:
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.-- Samyutta Nikaya XLV.8 (Thanissaro Bhikkhu, tr.)
The nature of well-spoken speech
"Speak only the speech
that neither torments self
nor does harm to others.
That speech is truly well spoken.Speak only endearing speech,
speech that is welcomed.
Speech when it brings no evil
to others
is pleasant."-- Sn III.3
Right speech encompasses a wide territory...
Abandoning false speech, [a monk] abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from the people here. What he has heard there he does not tell here to break these people apart from the people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the discipline. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.-- Anguttara Nikaya X 99 (Thanissaro Bhikkhu, tr.)
Reflect on your speech, before, during, and after speaking...
[The Buddha speaks to his son, Rahula:] Whenever you want to perform a verbal act, you should reflect on it: 'This verbal act I want to perform -- would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal act with painful consequences, painful results, then any verbal act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful verbal action with happy consequences, happy results, then any verbal act of that sort is fit for you to do.While you are performing a verbal act, you should reflect on it: 'This verbal act I am doing -- is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.
Having performed a verbal act, you should reflect on it.... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.
-- Ambalatthikarahulovada Sutta, Majjhima Nikaya 61 (Thanissaro Bhikkhu, tr.)
How to admonish another
Although the Buddha offered this advice to the bhikkhus (monks), lay-followers will also find it to be worthy of deep reflection. If you have ever "blown up" at someone, only to regret it later, consider this...O bhikkhus, a bhikkhu who desires to admonish another should do so after investigating five conditions in himself and after establishing five other conditions in himself. What are the five conditions which he should investigate in himself?(1) Am I one who practises purity in bodily action, flawless and untainted...?
(2) Am I one who practises purity in speech, flawless and untainted...?
(3) Is the heart of goodwill, free from malice, established in me towards fellow-farers in the holy life...?
(4) Am I or am I not one who has heard much, who bears in mind what he has heard, who stores up what he has heard? Those teachings which are good alike in their beginning, middle, and ending, proclaiming perfectly the spirit and the letter of the utterly purified holy life -- have such teachings been much heard by me, borne in mind, practised in speech, pondered in the heart and rightly penetrated by insight...?
(5) Are the Patimokkhas [rules of conduct for monks and nuns] in full thoroughly learnt by heart, well-analyzed with thorough knowledge of their meanings, clearly divided sutta by sutta and known in minute detail by me...?
These five conditions must be investigated in himself.
And what other five conditions must be etablished in himself?
(1) Do I speak at the right time, or not?
(2) Do I speak of facts, or not?
(3) Do I speak gently or harshly?
(4) Do I speak profitable words or not?
(5) Do I speak with a kindly heart, or inwardly malicious?O bhikkhus, these five conditions are to be investigated in himself and the latter five established in himself by a bhikkhu who desires to admonish another.
-- Anguttara Nikaya X 176 (From The Patimokkha, Ñanamoli Thera, tr.)
See also: Right Action; Right Livelihood; the Four Noble Truths; the Fourth Noble Truth
Right Action is the fourth of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
4. Right Action
samma kammanto
The definition:
And what is right action? Abstaining from taking life, from stealing, and from sexual intercourse. This is called right action.-- Samyutta Nikaya XLV 8 (Thanissaro Bhikkhu, tr.)
Right action as a way of living impeccably
Having thus gone forth, following the training and way of life of the monks, abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, kind, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager's way.-- Anguttara Nikaya X 99 (Thanissaro Bhikkhu, tr.)
More on right action for lay people
Abandoning sensual misconduct, [the layman] abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.-- Anguttara Nikaya X 176 (Thanissaro Bhikkhu, tr.)
See also: Right Speech; Right Livelihood; the Four Noble Truths; the Fourth Noble Truth
Right Livelihood is the fifth of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
5. Right Livelihood
samma ajivo
The definition:
And what is right livelihood? There is the case where a noble disciple, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.-- Samyutta Nikaya XLV.8 (Thanissaro Bhikkhu, tr.)
Wrong livelihood for lay followers
These five trades, O monks, ought not to be taken up by a lay follower: trading with weapons, trading in living beings, trading in meat, trading in intoxicants, and trading in poison.-- Anguttara Nikaya V.177 (Nyanaponika Thera, tr.)
Wrong livelihood for the ordained Sangha
And what, bhikkhus, is wrong livelihood? Scheming, talking, hinting, belittling, pursuing gain with gain: this is wrong livelihood.-- Majjhima Nikaya 117.29 (Bhikkhus Ñanamoli and Bodhi, trs.)
Other passages from the Pali Canon on right livelihood:See also: Right Speech; Right Action; the Four Noble Truths; the Fourth Noble Truth
- balanced livelihood (Vyagghapajja Sutta, AN VIII.54)
Right Effort is the sixth of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
6. Right Effort
samma vayamo
The definition (the four Right Exertions):
And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds and exerts his intent --
(1) for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...
(2) for the sake of the abandoning of evil, unskillful qualities that have arisen...
(3) for the sake of the arising of skillful qualities that have not yet arisen...
(4) for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen: This is called right effort.-- Samyutta Nikaya XLV 8 (Thanissaro Bhikkhu, tr.)
Right effort is like fine-tuning a musical instrument
As Ven. Sona was meditating in seclusion (after doing walking meditation until the skin of his soles was split and bleeding), this train of thought arose in his awareness: "Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth and make merit. What if I were to disavow the training, return to the lower life, and to enjoy wealth and make merit?"Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Sona's awareness -- as a strong man might stretch out his bent arm or bend his outstretched arm -- disappeared from Mount Vulture Peak, appeared in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat. Ven. Sona, after bowing down to the Blessed One, sat down to one side. As he was sitting there, the Blessed One said to him,
"Just now, as you were meditating in seclusion, didn't this train of thought appear to your awareness: 'Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents....What if I were to disavow the training, return to the lower life, and to enjoy wealth and make merit?'"
"Yes, venerable sir."
"Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?"
"Yes, venerable sir."
"...And when the strings of your vina were too taut, was your vina in tune and playable?"
"No, venerable sir."
"...And when the strings of your vina were too loose, was your vina in tune and playable?"
"No, venerable sir."
"...And when the strings of your vina were neither too taut nor too loose, but tuned [lit: 'established'] to be right on pitch, was your vina in tune and playable?"
"Yes, venerable sir."
"In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, fine-tune ['penetrate', 'ferret out'] the pitch of the [five] faculties [to that], and there pick up your theme."
"Yes, venerable sir," Ven. Sona answered the Blessed One. Then, having given this exhortation to Ven. Sona, the Blessed One -- as a strong man might stretch out his bent arm or bend his outstretched arm -- disappeared from the Cool Wood and appeared on Mount Vulture Peak.
So after that, Ven. Sona determined the right pitch for his persistence, fine-tuned the pitch of the [five] faculties [to that], and there picked up his theme. Dwelling alone, secluded, uncomplacent, ardent and resolute, he in no long time reached and remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Sona became another one of the Arahants.
-- Anguttara Nikaya VI 55 (Thanissaro Bhikkhu, tr.)
One tries to abandon wrong view and to enter into right view: This is one's right effort.-- Majjhima Nikaya 117 (Thanissaro Bhikkhu, tr.)
See also: Right Mindfulness; Right Concentration; the Four Noble Truths; the Fourth Noble Truth;
Right Mindfulness is the seventh of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
7. Right Mindfulness
samma sati
The definition:
And what is right mindfulness? There is the case where a monk remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves...the mind in and of itself...mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world. This is called right mindfulness.-- Mahasatipatthana Sutta (Digha Nikaya 22; Thanissaro Bhikkhu, tr.)
Mindfulness is like balancing a pot of oil on one's head
"Suppose, monks, that a large crowd of people comes thronging together, saying, 'The beauty queen! The beauty queen!' And suppose that the beauty queen is highly accomplished at singing and dancing, so that an even greater crowd comes thronging, saying, 'The beauty queen is singing! The beauty queen is dancing!' Then a man comes along, desiring life and shrinking from death, desiring pleasure and abhorring pain. They say to him, 'Now look here, mister. You must take this bowl filled to the brim with oil and carry it on your head in between the great crowd and the beauty queen. A man with a raised sword will follow right behind you, and wherever you spill even a drop of oil, right there will he cut off your head.' Now what do you think, monks: Will that man, not paying attention to the bowl of oil, let himself get distracted outside?""No, venerable sir."
"I have given you this parable to convey a meaning. The meaning is this: The bowl filled to the brim with oil stands for mindfulness immersed in the body. Thus you should train yourselves: 'We will develop mindfulness immersed in the body. We will pursue it, make it our vehicle, make it our homesite. We will practice it, acquaint ourselves well with it, and set about it properly.' Thus you should train yourselves."
-- Samyutta Nikaya XLVII 20 (Thanissaro Bhikkhu, tr.)
See also: Right Effort; Right Concentration; the Four Noble Truths; the Fourth Noble Truth;
Right Concentration is the last of the eight path factors in the Noble Eightfold Path. The Noble Eightfold Path
8. Right Concentration
samma samadhi
The definition:
And what is right concentration? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful, and fully alert, and physically sensitive of pleasure. He enters and remains in the third jhana, and of him the Noble Ones declare, "Equanimous and mindful, he has a pleasurable abiding." With the the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration.-- Samyutta Nikaya XLV 8 (Thanissaro Bhikkhu, tr.)
The four developments of concentration
These are the four developments of concentration. What four? There is the development of concentration that, when developed and pursued, leads to a pleasant abiding in the here and now. There is the development of concentration that...leads to the attainment of knowledge and vision. There is the development of concentration that...leads to mindfulness and alertness. There is the development of concentration that, when developed and pursued, leads to the ending of the effluents.(1) And what is the development of concentration that, when developed and pursued, leads to a pleasant abiding in the here and now? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third jhana, and of him the Noble Ones declare, "Equanimous and mindful, he has a pleasurable abiding." With the the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is the development of concentration that...leads to a pleasant abiding in the here and now.
(2) And what is the development of concentration that...leads to the attainment of knowledge and vision? There is the case where a monk has the perception of light, the perception of daytime (at any hour of the day) well-fixed and well in hand. Day (for him) is the same as night, night is the same as day. By means of an awareness open and unhampered, he develops a brightened mind. This is the development of concentration that...leads to the attainment of knowledge and vision.
(3) And what is the development of concentration that...leads to mindfulness and alertness? There is the case where a monk is conscious of feelings as they arise, as they persist, as they go totally to their end. He is conscious of perceptions as they arise, as they persist, as they go totally to their end. He is conscious of thoughts as they arise, as they persist, as they go totally to their end. This is the development of concentration that...leads to mindfulness and alertness.
(4) And what is the development of concentration that...leads to the ending of the effluents? There is the case where a monk remains focused on arising and falling away with reference to the five aggregates for sustenance/clinging: "Such is form, such its origination, such its passing away. Such is feeling... Such is perception...Such are processes...Such is consciousness, such its origination, such its passing away." This is the development of concentration that...leads to the ending of the effluents.
These are the four developments of concentration.
-- Anguttara Nikaya IV 41 (Thanissaro Bhikkhu, tr.)
See also: Right Effort; Right Mindfulness; the Four Noble Truths; the Fourth Noble Truth
Source: Access to Insight (6 May 1997)
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