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And Theravada Buddhism’s Basic Concepts
Pali in bold: Dhamma; Sanskrit in italics: Dharma
HEADINGS
I. The Four Noble
Truths, Ariya Sacca, Arya
Satya
II. The Noble Eightfold Path
III. Progress on the Path
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I. The Four
Noble Truths, Ariya Sacca, Arya Satya
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1.
The most pressing fact of existence, in a word: Dukkha,
Duhka, suffering or unsatisfactoriness. In Three words:
Tilakkhana, Trilakshana, the Three marks:
a. Anicca, Anitya,
impermanence, transitoriness
b. Dukkha, Duhka,
suffering, unsatisfactoriness
c. Anatta, Anatman,
no real or lasting identity
Illusion of self is merely an aggregate of five
Khandas, Skandhas:
a. Rupa, Rupa,
matter
b. Vedana, Vedana,
feeling or sensation
c. Sanna, Samjna,
perception or recognition
d. Sankhara, Samskara,
mental reactions
e. Vinnana, Vijnana,
consciousness or cognition
2.
Suffering arises (Samudaya, Samudaya) out of a network
of causes, the chain of dependent or conditioned arising (Paticca
Samuppada, Pratiya Samutpada):
a. Avijja, Avidya,
ignorance or nescience
b. Sankhara, Samskara,
mental reactions
c. Vinnana, Vijnana,
consciousness or recognition
d. Nama-rupa,
Namarupa, mind and body
e. Salayatana,
Shadayatana, the six senses
f. Phassa, Sparsha,
contact
g. Vedana, Vedana,
feeling or sensation
h. Tanha, Trisna,
thirst or craving
i. Upadana, Upadana,
clinging or attachment
j. Bhava, Bhava,
becoming
k. Jati, Jati,
future birth
l. Jara Marana, Jara
Maranam, old age and death
In shorter form, it is the craving,
Tanha, Trishna, of the illusory self, Atta, Atman,
that leads to endless becoming or journeying, Samsara,
Samsara, conditioned by the three unwholesome roots or poisons,
Akusala-mula, Akushala-mula:
a. Lobha, Lobha,
greed or craving
b. Dosa, Dvesha,
ill-will or aversion
c. Moha, Moha,
delusion
3.
Suffering ceases (Nirodha, Nirodha) not by more craving
and aversion but by breaking the chain of causes and extinguishing the
passionate illusion of self. This freedom is known as Nibbana,
Nirvana, extinguishing or extinction. The dissolution (Bhanga,
Bhanga) of the false will not take the seeker to a better
elsewhere or heaven but to reality-as-it-is, Yatha-Bhuta,
Yathabhutam, or to the here-and-now, suchness, Tathata,
Tathata.
4.
There is an ancient path (Purana-magga, Purana-maggam)
to the cessation or extinction of suffering. It is a middle path (Majjhima
Patipada, Madhyama) between self-denial or asceticism and
self-indulgence. It is known as the Noble Eightfold Path (Ariya
Atthangika Magga, Arya Ashtangika Marga. The Eightfold Path
elaborates a Threefold Training (Tisso-sikkha, Trishiksha)
consisting of:
a. Sila, Shila, the
moral discipline of:
1. Samma Vaca, Samyag
Vach, Right Speech
2. Samma Kammanta,
Samyak Karmanta, Right Action
3. Samma Ajiva,
Samyag Ajiva, Right Livelihood
Moral discipline begins with the
assumption of ten precepts (Sila, Shila) or abstentions
from:
1. Killing of sentient beings
2. Taking what is not given
3. Sexual misconduct (for
monks, all sexual activity)
4. Speaking falsehood
5. Intoxication and its
resultant heedlessness
6. (Monks and holy days) Solid
food after noon
7. (Monks and holy days)
Sensual entertainment
8. (Monks and holy days) Bodily
decoration
9. (Monks and holy days) High
and luxurious beds
10. (Monks only) Gold and silver
b. Samadhi, Samadhi,
mental concentration, the training of
:
1. Samma Vayama, Samyag
Vyayama, Right Effort
2.
Samma Sati,
Samyak-Smriti, Right Mindfulness
3.
Samma Samadhi,
Samyak Samadhi, Right Concentration
c. Panna, Prajna,
the development of wisdom by:
1. Samma Ditthi,
Samyag Dristhi, Right Understanding
2. Samma Sankappa,
Samyak Samkalpa, Right Thought
Which furthers:
1. Samatha Bhavana,
Shamatha Bhavana, the development of tranquility
2. Vipassana Bhavana,
Vipashyana Bhavana, the development of insight
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II. The Noble
Eightfold Path |
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1. Samma Ditthi, Right
Understanding or View attempts to keep the large picture or frame of
reference in mind, the Four Noble Truths and the ephemeral,
unsatisfactory and illusory nature of the self (anicca,
dukkha, anatta).
2. Samma Sankappa, Right
Aim or Resolve focuses on endeavors which cure suffering, such as:
a. Nekkhamma,
renunciation of want (as distinct from need)
b. Abyapada, good will
or loving kindness
c.
Avihimsa,
harmlessness towards sentient beings
3. Samma Vaca, Right
Speech:
a. Avoids falsehood and speaks
truth
b. Avoids slander and speaks to
reconciliation
c. Avoids harsh words and
speaks to benefit
d.
Avoids idle gossip and speaks
at the right time, in accordance with the facts and to the point and
purpose
4. Samma Kammanta, Right
Action or Conduct observes the precepts or abstentions, not as
commandments (there is no moral authority in Buddhism) but as an ethic
adopted to end suffering, and recognizes that all action or doing (Kamma,
Karma) has consequences which may be escaped in advance by not
doing wrong action.
5. Samma Ajiva, Right
Livelihood or Occupation abandons the ways of living which bring harm
and suffering to others. Examples cited by the Buddha concerned
trafficking in arms and lethal weapons, animals for slaughter, human
beings, and intoxicating drinks and poisons. Modern examples might
include making wants seem like needs to sell products to the insecure.
6. Samma Vayama, Right
Effort or Endeavor is the cultivation of diligence and persistence to:
a. Keep the unwholesome thought
from arising
b. Set aside the arisen
unwholesome thought
c. Create and nurture the
wholesome thought
d Promote and maintain the
wholesome thought
Discrimination and good judgment are
supported in Buddhism. Not all thoughts are valid.
7. Samma Sati, Right
Mindfulness or Awareness is the contemplation of and attention to the
four foundations of mindfulness (Satipatthana):
a. Kayanupassana,
activities of the physical body
b. Vedananupassana,
feelings or sensations
c. Cittanupassana,
consciousness
d. Dhammanupassana,
objects of the mind
Even the simplest life is full, rich
and sufficient.
8. Samma Samadhi, Right
Concentration. Meditation proceeds through
four levels or stages of meditative
absorption/stillness (Jhana, Dhyana):
a. Detachment from the senses
b. Detachment from thought
conception and discursive thinking
c. Dwelling beyond pleasure and
pain in rapture and joy
d. Dwelling beyond rapture and
joy in equanimity
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III. Progress on
the Path |
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There are ten fetters (Dasa
Samyojanani) tying beings to the wheel of existence (Samsara),
namely:
1. Sakkaya-ditthi,
self-illusion or personality belief
2. Vicikiccha, skeptical
doubt
3. Silabbata-paramansa,
belief in rules and ritual
4. Kama-raga, sensual
craving
5. Vyapada, ill will
6. Rupa-raga, craving
for substance
7. Arupa-raga, craving
the insubstantial
8. Mana, conceit
9. Uddhacca,
restlessness
10. Avijja, ignorance
Another formulation of ten troubles
wanting correction are the ten defilements (Kilesa, Klesha),
beginning with the three poisons:
1. Lobha, greed
2. Dosa, hate
3. Moha, delusion
4. Mana, conceit or
pride
5. Ditthi, speculative
views
6. Vicikiccha, skeptical
doubt
7. Thina, mental torpor
8. Uddhacca,
restlessness
9. Ahirika,
shamelessness
10. Anottappa,
unconscientiousness
Five hindrances (Nivaranani) are
also discussed:
1. Kamacchanda, sensual
desire
2. Vyapada, ill will or
hatred
3. Thina-middha, torpor
and sloth
4. Uddhacca-kukkucca,
restlessness and worry
5. Vicikiccha, skeptical
doubt
And four taints or corruptions (Asava):
1. Kamasava, taints of
sense
2. Bhavasava, taints of
being
3. Ditthasava, taints of
view
4. Avijjasava, taints of
ignorance
All the above may be considered worth
the effort of elimination, of uprooting by means of vipassana-panna,
insight wisdom.
On the positive side, the following ten
perfections (parami, parimita) are worthy of
cultivation:
1. Dana, generosity
2. Sila, morality
3. Nekkhamma,
renunciation
4. Panna, wisdom
5. Viriya, energy
6. Khanti, patience
7. Sacca, truthfulness
8. Adhitthana,
resolution or determination
9. Metta, loving
kindness
10. Upekkha, equanimity
The last two are also among the four
sublime states (Brahma-vihara):
1. Metta, loving
kindness
2. Upekkha, equanimity
3. Karuna, compassion
4. Mudita, sympathetic
joy
In the
forty-five years of the Buddha’s teaching many such lists of vices and
virtues were enumerated, and perhaps registered with more rigidity
than was intended. In the end they suggest that the simple life is
rich with things to be done. In the Buddha’s last words:
Vayadhamma samkhara, appamadena
samapadetha
Subject to change are all compound
beings -
Save yourselves with heedfulness
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