Dhamma or teachings of the Buddha – the truth that leads to liberation.
1. Life is suffering (Dukkha) – our desires and expectations do not conform to the reality of the world, which is in a constant state of flux (Anicca), so we experience Dukkha.
2. The origin of suffering is attachment – not only do we fail to know reality but we mis-know it. We attribute permanence to impermanence. The physical universe is constant change, but we know it as permanent – change is the only thing there is. Our ideas, the objects that surround us, and our perceptions, are all transient.
Even our idea of “self” is a delusion since there is no permanent self. Craving and clinging to these inevitably leads to suffering.
3. It is possible to end suffering in this life – Like the moksha in Hinduism, nibbana can be realized in life, through discipline and effort. Nibbana means freedom from troubles, worries, ideas, and the annihilation of the illusion of the self where one understands Dhamma – the Buddha’s teaching and becomes an arahant.
4. The path to cessation of suffering – The Middle Way – is a path between the extremes of clinging and aversion, both expressions of attachment, arriving at a state of complete equanimity. It is achieved through the Eightfold Path
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THE EIGHTH FOLD PATH
Summa – “right,” or that which promotes the end of suffering has traditionally been divided into three sections:
A. STUDY – CULTIVATING WISDOM
1. Right Understanding – a person becomes acquainted with the basic principles of Dhamma, the Buddha’s teachings, and enters the path, gradually awakening an understanding of the wisdom he or she can attain at the end.
2. Right Intention – One contemplates the desire for all beings to be happy and free from suffering. One cultivates goodwill, harmlessness and non-attachment, avoiding tendencies towards greed, hatred and harm.
B. ETHICAL CONDUCT – DEVELOPING MORAL CONDUCT
3. Right Speech – I will refrain from false speech – not only lying or slandering, but gossip, cursing, swearing or meaningless babble. I will communicate in kind, gentle and direct speech.
4. Right Action – there are 5 precepts of non-harming (ahimsa) – these are ideals that one vows to live by: to refrain from harming sentient beings; to refrain from taking what is not offered; to refrain from sexual misconduct; to refrain from false speech; to refrain from stupefying drink.
5. Right Livelihood – to earn a living in a way that benefits humanity
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C. MENTAL DEVELOPMENT – DISCIPLINING THE MIND
By ‘Mind’ the Buddha meant the totality of thoughts, sensations, feeling and consciousness, that are experienced at each moment.
The mind has great potential, but the undeveloped mind is like a wild horse: difficult to stay attentive, it craves stimulation, jumping from thought to thought, dwelling in the past or in the future, with thoughts that often cause anxiety or fear. When this undisciplined mind does pay attention to the present, it does so with opinions and emotional reactions rather than being in the present. To bring the mind under control is necessary, but it requires patience, skill, and persistent training.
6. Right Effort – since deluded thinking hinders the ability to understand the world, the student pays deliberate attention to developing positive thoughts that alleviate suffering and to letting go negative ones, he or she practices generosity and patience.
7. Right Mindfulness – taking meditative awareness into everyday life. Doing so can restrain the mind’s proclivity to make immediate judgments, reduce its tendency to need stimulation, and sharpen its awareness in the present moment.
8. Right Concentration – it is necessary to take time each day to practice meditative awareness.
These eight elements are symbolized by a wheel and practiced simultaneously, since the practice of one supports the practice of the others. The Buddha maintained that one could develop the virtues described as one would develop any skill, with regular practice.
