Buddhist Eightfold Path. Buddhism

Who am I? Why do I live? What was I born for? How did this world come about? What is the sense of life?

When faced with such reflections, a person begins to look for answers in the existing concepts of self-improvement. All directions give certain interpretations and recommendations on how to get answers to such questions and resolve internal doubts and searches: someone advises to believe, someone to serve, someone to study or comprehend, accumulate experience.

In this article, we will consider one of the concepts of self-development, which was formulated 2500 years ago by Shakyamuni Buddha in Sarnath and was called "Four Noble Truths and the Eightfold Path". The Buddha suggested not to take what he heard on faith, but through reflection, analysis and practice to test these concepts from personal experience. One can even say: to rediscover them, to experience and feel them, so that formal knowledge from what is heard is transformed into true comprehension and finds application in the practical part of life.

Reflecting on human life, we notice that it consists of different events: both joyful and sad, both happy and sad. The phrase that life is suffering (or a series of hardships) means that there is some imperfection in our life, impermanence, changeability, that is there is something that hurts us. Someone will say that this is the norm, it is natural: black and white, mood swings, emotional reactions, constant unpredictability of tomorrow. However, from the point of view of spiritual development, a human being is intelligent, able to independently make decisions and know what awaits him in the future, both in this life and in the future.

Analyzing the reasons happening in life, we discover that first of all it is our desires which we can never fully realize. There is this wisdom: "Desires cannot be satisfied, they are endless". What we strive for either does not bring us the expected happiness, joy and satisfaction at all, or quickly “gets boring”, or remains unfulfilled. And - the saddest thing - whatever we achieve, we will lose sooner or later.

This concept becomes apparent to everyone the moment a person realizes that he is mortal. Often this happens when a person is seriously ill or experiencing some kind of severe stress, or simply getting old.

From the point of view of spiritual self-improvement, human life should not constantly balance between desire, satiety or disappointment, should not be as unstable as this material world. And a person must learn to stop identifying himself with the accumulation of endless "I want."

What desire is most inherent in people? Desire to enjoy. Whatever a person does, whatever he seeks, the goal of all his actions comes down to the same thing - to get pleasure, pleasure. The state of constant enjoyment is called happiness. Man devotes his life to the pursuit of this happiness. However, as we know, in our world (the world of samsara) there is nothing permanent. In order to somehow smooth out the bitterness of disappointment, the pain of loss, a person begins to set new goals for himself, the essence of which is still the same - the desire to receive pleasure, the desire to fill his life to the maximum with "pleasant" and an attempt to protect yourself from "unpleasant".

Four Noble Truths of Buddhism

We strive to repeat and strengthen pleasant sensations, despite the fact that this is not always achievable, and to get rid of unpleasant sensations, which is also sometimes very problematic. Thus, attachment to what we call "good" and rejection of what we call "bad" arise.

Attachment (craving) refers to one of the three poisons that chain a person to a continuous series of births and deaths: Wheel of Rebirth. These poisons are craving, ignorance and hatred. They poison our consciousness, so we are not able to see the truth. The problem of a person is that he is so absorbed in satisfying his everyday illusory desires, so mired in his worthless everyday affairs, which he mistakenly considers to be something incredibly important, that he wastes his time in a precious incarnation in vain.

The only desire that does not bring suffering, does not cause a response that binds us to this world, goes beyond the material world - this is the desire for complete liberation.

Another cause of suffering is karmic reactions, that is, the result of our past actions. It is believed that for every action we perform, we sooner or later receive a response: either in this life or after gaining a body in a future life. The acquisition of a new body is called reincarnation.

The Buddhist theory of reincarnation is different from that of Hinduism. From the point of view of Hinduism, there is a series of "births" and "deaths", that is, a being / soul comes into this world, stays in it for some time, and then leaves. According to Buddhist teachings (Theravada or Hinayana directions), reincarnation can be explained by the following example: the kaleidoscope glasses are always the same - they do not come from anywhere, and do not disappear anywhere, however, with each turn of the kaleidoscope, a new image appears. These pieces of glass are the sets of elements from which the individual is formed. They crumble and fold again at every turn of the kaleidoscope of the samsaric world.

Summarizing the above, we can say that the result of our unseemly deeds and passionate desires will be degradation, resulting in incarnation into a being with a lower level of development.

Is it possible to gain control over desires and attachments? Yes, it is possible to extinguish the fire of desires by eradicating attachments and reaching the state of liberation (nirvana, samadhi, non-duality). It is impossible to describe the state of nirvana because, firstly, it is something completely opposite to dukkha (suffering), but this is not a generally accepted paradise for a particular soul. And, secondly, nirvana entails the cessation of everything known in the world of samsara. That is, it is not even the opposite of samsara (as the opposition of good and evil), but something completely different.

In this regard, some people may consider nirvana something negative, because it denies everything that is so dear to the heart of the majority of the inhabitants of this world. But the Teaching of the Buddha asserts that a person who has reached nirvana already during his lifetime gets rid of illusions and delusions and from the suffering associated with this. He learns the truth and is freed from everything that oppressed him before: from anxiety and anxiety, from complexes and obsessions, from selfish desires, hatred, complacency and pride, from a crushing sense of duty. He is freed from the desire to receive something, he does not accumulate anything - neither physical nor spiritual - because he understands that everything that samsara can offer us is deception and illusion; does not strive for the so-called self-realization associated with the absence of one's own "I". He does not regret the past, does not hope for the future, living one day. He does not think about himself, he is full of universal love, compassion, kindness and tolerance.

He who has not eradicated egoistic aspirations in himself is not able to achieve the aforementioned state. Accordingly, the one who has achieved it is an independent and free being. But that's not all - he is able to see the needs of other people, is able to share someone else's pain, help others live, and not worry solely about his own well-being.

Thus, we have analyzed three of the four truths.

Namely:

• First Truth - dukkha: "Life is suffering."
• Second Truth - Samudaya: "Source of suffering."
• Third Truth– nirodha: “The cessation of suffering.”

The fourth noble truth shows the way to end the suffering and hardships of this life and is presented as the Eightfold Path (arya ashtanga marga).

• Fourth Truth– marga: “The path leading to the cessation of suffering.”

The Eightfold Path of the Buddha

This path consists of eight parts and the word is used before the name of each part. "samyak". Usually it is translated as "correct", but in this vein it is not entirely correct and incomplete. A closer translation would be such words as: proper, complete, exhaustive, holistic, complete, perfect.

Samyak drishti, perfect vision.

This part means the stage of the first spiritual insight and experience. For different people, this first spiritual experience can occur in different ways. For some, the path of vision begins as a consequence of personal tragedy, loss, or misfortune. All life is destroyed, and on these ruins a person begins to ask questions about the meaning and purpose of being, begins to look deeper into life and reflect on it. For some, this stage may come as a consequence of a spontaneous mystical experience. For other people, this may happen in a completely different way - as a result of persistent and regular practice of meditation. When a person systematically calms his mind, the consciousness becomes clear, there are fewer thoughts, or they do not arise at all. Finally, it can arise - at least for some - from the fullness of life experience, especially as a person grows older and gains maturity and wisdom.

What is perfect vision? We can say that this is a vision of the nature of being. This is, first of all, a vision of our true state at the present time: the state of attachment to the conditioned being, symbolized by the wheel of samsara. It is also a vision of our potential state: the future state of enlightenment, symbolized by the Buddha, the five Buddha mandala, and the pure land (a world where self-improvement comes first). And finally, it is the vision of the path leading from the first state to the second.

Samyak sankalpa - perfect intention, feeling.

Most practitioners, after gaining the first insight and developing it for some time, find themselves in a difficult situation: they understand the truth with reason, they can talk about it, lecture, write books, and yet they are not able to put it into practice. There may be a feeling: “I know this for sure, I see it clearly, but I cannot put it into practice.” Having risen a few centimeters, he immediately breaks down, and it seems that the breakdown threw him several kilometers.

We can say that we know something, but we know it only with reason, this knowledge is theoretical. As long as the heart remains aloof, as long as we do not feel what we understand, that is, as long as our feelings do not participate in the process, there is no spiritual life, no matter how actively our brain works, no matter how great our intellectual potential is.

Perfect feeling reflects the introduction of perfect vision into our emotional nature and its subsequent fundamental change. It means consciously overcoming negative emotions such as lust, anger and cruelty and cultivating positive qualities such as giving, love, compassion, rejoicing, calmness, trust and devotion. Note that most of these feelings are social: they affect other people and arise in the course of interpersonal relationships. That is why it is so important that in the society in which we find ourselves, we constantly cultivate the right spirit.

Samyak vacha is perfect speech.

In this case, we are talking about several successive levels of communication: truthfulness, friendliness, usefulness and the ability to lead to agreement. First of all, perfect speech and perfect communication are distinguished by truthfulness. As a rule, we like to slightly deviate from the truth: add extra details, exaggerate, downplay, embellish. Do we really know what we think and feel? Most of us live in a state of mental confusion and chaos. On occasion, we can repeat what we have heard or read, we can reproduce it if necessary. However, we do not understand what we are saying. If we want to speak the truth in a fuller sense, we must clarify our thoughts. We need to keep a close awareness and know what we have inside, what our motives and motivations are. To tell the truth is to be ourselves: that is, to express through speech what we really are, what we truly know about ourselves.

It is also important when talking with a person to raise him to a new level of being and consciousness, and not to lower him down, this is the usefulness of speech. You need to try to see the good, bright, positive side of things, and not focus on the negative.

Perfect speech promotes concord, harmony and unity. It is mutual help based on mutual truthfulness, awareness of each other's lives and needs, and leading to mutual self-determination. When perfect speech reaches harmony, unity and overcoming, it simultaneously reaches its peak - silence.

Samyak pocket - perfect action.

According to the Buddha's teaching, as it is preserved in the tradition of any school, the rightness or wrongness of an action, its perfection or imperfection, is determined by the state of mind in which it was performed. In other words, the moral criterion is important. To lead a moral life means to act from the very best that you have: from the deepest knowledge or insight, from the most selfless love and the most sensitive compassion. That is, it is not just an external action, it is also consistent with the perfect vision and feeling (intention).
A perfect action is also a holistic action, that is, an action in which a person participates completely. Most of the time only a part of us takes part in the action. Sometimes we are completely immersed in something. Every drop of our energy, effort, zeal, interest is invested in this moment. In these moments, we learn that we are able to give ourselves to the action completely and completely. At such moments, we experience satisfaction and peace.

Samyak adsiva is the perfect way of life.

This section deals mostly with how you earn your livelihood. There are many words of the Buddha in the texts about the perfect way to make a living. First of all, these explanations relate to refraining from certain professions (for example, trading in living beings, as well as those related to meat and various drugs, making weapons, divination and fortune telling). It is recommended to earn enough money for a very modest life, and devote the rest of the time to self-development, spiritual practice and dissemination of knowledge.

Samyak vyayama is perfect effort.

The spiritual life is an active life, but not an idle pastime. It is a difficult and harsh path. The perfect effort lies in the incessant work on oneself. A person gets down to business with enthusiasm, but very often this business soon becomes boring. Enthusiasm evaporates as if it never existed at all. This happens because the internal forces of inertia that hold us back and pull us down are extremely strong. This applies even to such a simple decision as getting up early in the morning to practice. In the beginning, we can make such a decision, and we will succeed several times. But after a while, a temptation appears and a spiritual conflict arises: to get up or stay in a warm bed. In most cases, we lose, because the inertial forces are very large. Therefore, it is very important to understand oneself, to find out what the mind is and what it contains, how it works. This requires a lot of honesty, at least towards yourself. So that unskilful thoughts that have not yet arisen penetrate into the mind and do not take possession of it, it is necessary to be vigilant in relation to the senses and the mind, that is, “guard the gates of the senses.” Thoughts usually take us by surprise - we do not even notice how they come. We do not have time to come to our senses, and they are already in the very center of the mind.

It is recommended to prevent and eliminate negative states of mind and develop good ones, then keep those higher states that we have developed. It is very easy to fall back: if you stop practicing for a few days, you can find yourself in the same place from which we started a few months ago. If you make efforts, then eventually a stage is reached, starting from which it is no longer possible to move back.

Samyak smriti - perfect awareness.

Our mind is very easily knocked down and led astray. We are easily distracted because our concentration is very weak. The weakness of our concentration is due to the fact that we do not have any main goal that would remain unchanged in the turmoil of all the various affairs. We are constantly switching from one subject to another, from one desire to another. Mindfulness (concentration) is a state of mindfulness, non-distraction, constancy. We must learn to look, see and be aware, and through this become extremely receptive (this is the awareness of things). Increasingly aware of our emotional life, we notice that the unskillful emotional states associated with fear, lust, hatred begin to recede, while the skilful emotional states associated with love, peace, compassion, joy become more pure. If a quick-tempered, angry person begins to develop awareness of the senses, after some time of practice, he becomes aware of his anger before he becomes angry.

If we hear an unexpected question, “What are you thinking about now?”, We are often forced to answer that we ourselves do not know. This is because we often don't really think and just let the thoughts flow through our minds. As a result of awareness, the mind becomes silent. When all thoughts disappear, leaving only a pure and clear consciousness, true meditation begins.

Samyak samadhi.

The word samadhi means a state of firm stability and immobility. This is a stable stay not only of the mind, but of our entire being. This word can also be interpreted as the concentration and one-pointedness of the mind. However, this is much more than good concentration. It is the culmination of the whole process of change from an unenlightened state to an enlightened one. This is the complete filling of all aspects of our being with perfect vision. At this stage, a higher level of being and consciousness is reached.

Having carefully considered all the elements of the Eightfold Path, we can understand that a person who has embarked on the path of self-improvement acts differently than a person who has surrendered to the cycle of samsara. His daily life, sensations, perception are transformed, his attitude towards his life tasks and the living beings around him changes.

It is also important to remember that the path is a cumulative process: we are constantly following all the stages of the eightfold path. We develop a perfect vision, something opens up within us and this affects our feelings, transforming them and developing perfect facets. Perfect vision manifests itself in our speech, affecting it so that it becomes perfect. Our actions are also affected. We are changing in every way, and this process continues.

Followers of different spiritual schools and directions carry out the practice of teaching in their own way, but they all agree on the formulated four noble truths and parts of the Eightfold Path. Life will end the same for everyone - the sacrament of death. The Buddha said that one who, before death, managed to overcome the three poisons - passion, anger and ignorance - should not be afraid of either this moment or what lies ahead. Such a person will no longer suffer. His mind will move to a higher level of existence.

Through the study and practice of these profound instructions, it is important to gain the experience of clear and non-dual perception, learn how to maintain this state and use your energy, time and life for reasonable purposes. Reasonableness is determined by everyone independently, but the examples of teachers of the past show us altruism, self-sacrifice and compassion for others: less enlightened and realized.

After all, the greatest happiness is when the surrounding living beings gain peace, harmony, a certain realization and comprehension, cease to limit themselves to their body, the surrounding materiality, thirst, dependence and pain. They become free and happy, which makes it possible for them to pass on this knowledge and experience further. Thus, improving, harmonizing and healing society and the whole world around.

Used Books:
Kornienko A.V. "Buddhism"
Sangharakshita "The Noble Eightfold Path of the Buddha"

(Skt. arya ashpanga marga), also called the Noble Eightfold Path - a set of methods given by the Buddha to achieve Enlightenment or end suffering.

The Eightfold Path can be practiced by both monastics and lay people in everyday life and is therefore sometimes called the Middle Way because it has no extremes.

The Concept of the Eightfold Path

After reaching Enlightenment around the 5th century BC, the Buddha gave the first teachings in which he told the Four Noble Truths, which became the basis of the worldview of Buddhists of all directions, traditions and schools.

The fourth truth says that there is a way to end suffering. This is the Eightfold Path - a set of methods that the Buddha gave after the first teaching.

Stages of the Eightfold Path

The Eightfold Path has three stages

• wisdom (Sanks. prajna)
• morality (or observance of vows, sk. shila)
• concentration (Sansk. samadhi) - that is, psychopractices.

The first includes two steps, the rest three, for a total of eight steps.

This path is also called the gradual path, since development occurs gradually in it, as the Buddha explained: “First, one should establish oneself in good states, that is, in the purification of moral discipline and correct views.

Then, when the moral discipline is purified and the outlook straightened, one should practice the four foundations of mindfulness” [Sutta nipata 47.3.]. With "right intention" it is easy to set aside time in "right behavior" for "right concentration" (meditation).

As meditation (correct concentration) deepens, more and more conviction in the correctness of the Buddha's Teaching (correct view) grows, then the practice of meditation (correct concentration) does not stop even in everyday life (correct behavior).

Thus, all elements of the path are important and interconnected and complement each other.

Wisdom

Right View

The path begins with "right view" - an understanding of the Four Noble Truths, which leads to reflection on interdependent existence, and the mind as the only reality in which liberation is possible.

The path to liberation lies in consciousness - it is the overcoming of ignorance and the obscurations generated by it through wisdom.

Right intention

Having realized through Right View that the source of suffering is in his mind, a person should change his desires-intentions and habits. In Buddhism, it is recommended to change the following intentions in your mind: replace the intention of sensual pleasures with non-attachment to worldly things and dedication to the spiritual path; the intention of malice to replace goodwill; replace the intention of harm or cruelty to others with compassion. As the practice deepens and awareness of the variability of being, dependence on pleasures, wealth, power and fame disappears by itself. Perceiving the world as a whole, the follower of Buddhadharma experiences a sense of unity with it and all beings, which encourages benevolence and compassion.

Moral

There are five precepts in Buddhist ethics:

do not lie, do not kill, do not take someone else's that was not given, do not harm through sexual violence, do not use drugs.

Observance of these Commandments leads to well-being on all levels. Moral discipline is the basis for the entire further path of improvement in concentration and wisdom.

With further deepening of awareness, the prohibitions that serve to restrain immoral actions at the beginning of the Path turn into an internal need to bring good, to take into account the feelings of other beings.

Correct speech

• abstaining from lying;
• abstaining from discordant speeches;
• abstaining from harsh words;
• abstaining from idle talk.

Proper Behavior

• Refraining from the desire to kill other beings, from killing as a craft.
• Refraining from taking what is not given: from stealing, cheating, etc.
• Abstinence from adultery: from adultery, seduction, rape, etc. For ordained priests - observance of celibacy, a vow of celibacy.

Right lifestyle

Here attention is drawn to ways of obtaining a livelihood, since labor occupies an important place in human life. One should strive to earn a living in accordance with Buddhist values.

So it is said that it is necessary to refrain from working in the following areas of activity: - related to the trade in living beings, people or animals: slave trade, prostitution; - in one way or another connected with the manufacture and sale of weapons and tools for murder.

But Buddhism does not forbid laymen to serve in the army, since the army is seen as a means of protecting sentient beings in case of aggression, while the arms trade provokes conflicts and creates the prerequisites for them;

Associated with the production of meat, since obtaining meat requires the killing of living beings; -associated with intoxicating substances: production and trade in alcohol, drugs; - any activity related to deception, the accumulation of wealth by unrighteous and criminal ways: fortune-telling, fraud.

The right way of life presupposes independence from the material, a reasonable, healthy life without frills and luxury, thanks to which one can get rid of envy and other passions and the suffering associated with them.

Concentration

Right effort

Guided by the right views, behavior and lifestyle, a person encounters obstacles in the form of old harmful or limiting beliefs deeply rooted in himself, and new hard ideas.

One has to constantly improve, constantly strive for liberation from rigid ideas and beliefs. Since the mind cannot remain empty, it is worth striving to fill it with positive ideas, fixing them in the mind. Such a fourfold constant effort is recognized as correct.

Right line of thought

The need for constant vigilance, in which a person must constantly consider:

body as body, sensation as sensation (feelings), mind as mind, state of mind as state of mind , sensations and mental states are perceived as something permanent and valuable. Hence there is a feeling of dependence on them, an experience of misfortune.

Proper Concentration

Having mastered the previous stages and deepened awareness, one is then ready to go step by step through the four stages of deeper and deeper concentration.

Literature: Abaeva L. L., Androsov V. P., Bakaeva E. P. and others. Buddhism: Dictionary / Under the general. ed. N. L. Zhukovskaya, A. N. Ignatovich, V. I. Kornev. - M.: Respublika, 1992. - 288 p. Zhukovsky V.I., Koptseva N.P. Art of the East. India: Proc. allowance. - Krasnoyarsk: Krasnoyarsk. state un-t, 2005. - 402 p. Lysenko VG Early Buddhism: Religion and Philosophy. Tutorial. - M.: IFRAN, 2003. - 246 p. Robert C. Lester Buddhism/Religious Traditions of the World. Volume 2 - M: Kron-press. 1996 Page 324

The Eightfold Path: A collection of methods leading to Liberation and applied primarily in the Lesser Path. It contains eight guidelines for the thoughts, words and actions of a person, contributing to the development of wisdom, overcoming ignorance, meaningful deeds and control over one's consciousness.

आर्याष्टाङ्गो मार्गो
ārya aṣṭāṅgika marga Chinese :八正道
bā zheng dao Japanese:八正道
hasho:before: Portal Buddhism

	Russian	Pali	Sanskrit	Chinese	Japanese	Thai	Tibetan
	Wisdom	Paññā	Prajina
I	Right View	sammā-diṭṭhi IAST	samyag dṛṣṭi IAST	正見	正見 , sho: ken	สัมมาทิฏฐิ	yang dag pa'i lta ba
II	Right intention	sammā-saṅkappa IAST	samyak saṃkalpa IAST	正思惟	正思惟 , sho: shiyui	สัมมาสังกัปปะ	yang dag pa'i rtog pa
	Moral	Sila	Śila
III	Correct speech	sammā-vācā IAST	samyag vāc IAST	正言	正語 , sho:go	สัมมาวาจา	yang dag pa'i ngak
IV	Proper Behavior	sammā-kammanta IAST	samyak karmānta IAST	正業	正業 , sho:go:	สัมมากัมมันตะ	yang dag pa'i las kyi mtha"
V	Right lifestyle	sammā-ājīva IAST	samyag ājiva IAST	正命	正命 , sho: myo:	สัมมาอาชีวะ	yang dag pa'i "tsho ba
	spiritual discipline	Samadhi	Samadhi
VI	Right effort	sammā-vayāma IAST	samyag vyāyāma IAST	正精進	正精進 , sho: sho: jin	สัมมาวายามะ	yang dag pa'i rtsol ba
VII	Right Mindfulness	sammā-sati IAST	samyak smṛti IAST	正念	正念 , sho: nen	สัมมาสติ	yang dag pa'i dran pa
VIII	Proper Concentration	sammā-samādhi IAST	samyak samadhi IAST	正定	正定 , sho: jo	สัมมาสมาธิ	yang dag pa'i ting nge "dzin

The "path" should not be understood in a linear way, as simply stepping from step to step. It is rather a development in a spiral. All the constituent parts are important throughout the whole Path and must be practiced constantly. As development progresses, dependencies arise between the individual directions of the Path. So, for example, in accordance with the “right intention”, time is set aside in the “right behavior” for “right concentration” (meditation). As meditation (correct concentration) deepens, you become convinced of the correctness of the Buddha's Teaching (correct view) and practice meditation (correct concentration) already in everyday life (correct behavior).

Wisdom

Right View

Right view primarily involves understanding the four noble truths. After that, a Buddhist needs to comprehend other basic provisions of the teaching, which must be "inwardly experienced" and implemented in the form of the main motivation of one's behavior.

Right intention

A Buddhist needs to make a firm decision to follow the Buddhist path leading to liberation and nirvana. He also needs to cultivate metta in himself - loving kindness towards all living beings.

Moral

Correct speech

Right speech includes avoiding lies, indecent and harsh words, obscenity, stupidity, slander and divisive rumors.

According to the Mahasatipatthana Sutra, correct speech means:

• abstaining from lying: tell the truth, adhere to the truth, be reliable, do not deceive;
• refraining from speeches that sow discord: do not tell what can quarrel people;
• refraining from harsh words: speak soft words that penetrate the heart, polite;
• abstaining from idle talk: to speak worthy words, at the right time, sound and explanatory, related to the Dharma.

• Abstaining from the desire to kill all other living beings and inflict suffering on them by violent or other actions, from killing as a craft.
• Refraining from taking what is not given: from stealing, cheating, etc.
• Abstinence from adultery.

Right lifestyle

First of all, this concept includes the rejection of professions that cause suffering to living beings. Since work takes up most of the time, in order to gain inner peace, one should strive to earn a living in accordance with Buddhist values. You must refrain from working in the following areas of activity:

The right way of life also includes the rejection of excesses, wealth and luxury. Only under this condition can one get rid of envy and other passions and the suffering associated with them.

spiritual discipline

The following three stages are commonly used by monks in their psycho-practices.

Right effort

Right effort includes striving to concentrate one's powers and realize the following awakening states: self-awareness, effort, concentration, discernment of dharmas, joy, tranquility, peace.

Professor Robert Lester noted that the practice smriti or sati was that the Buddha did not try to suppress various images, thoughts and sensations, but "simply sat, watching his feelings and thoughts, how they arise and add up in random patterns." As a result, he consistently saw himself as "an accumulation of physical and mental states", impermanent and interdependent on each other; saw that the cause of the physical state is the action of desire, and desire is the surface layer of the "ego", which is "the idea of ​​\u200b\u200bone's own" I "". Looking more closely at the "ego", the Buddha saw it as the result of karma, which is the action of the "resultant energy" of the past. Watching the stream of karma coming from the past, the Buddha realized that "one stream of life gives rise to another, and so on without end." Seeing the whole chain of causes through practice smriti, the Buddha finally realized that suffering and agitation are the result of desire and the ego associated with it, and can be stopped by destroying the illusion of the ego.

Proper Concentration

Proper concentration involves deep meditation or dhyana, as well as the development of concentration, and leads to the achievement of ultimate contemplation or samadhi, and then to liberation.

This stage was the basis on which the school was created.

And today we will continue the topic and talk about the eightfold path in Buddhism.

The Noble Eightfold Path is a guide for researching and practicing the areas of this religion. Great wisdom awaits the one who embarks on such a journey, which can be experienced and tested in everyday life. Practice helps to see being realistically, without delusions that fill the mind and create noise and anguish, and in general has a beneficial effect.

Description and aspects

Speaking briefly about the Eightfold Path in Buddhism, it should be noted right away that it not linear. That is, it cannot be represented as a process of sequential learning. Rather, it symbolizes the eight aspects of life that are integrated into the daily activities of the follower. Many of its areas cannot be fully explored without practicing others.

Nameeveryonestagestarts with the word "correct". But the meaning of this definition is somewhat different from the usual. For a Buddhist, it is rather "holistic" or "knowing".

The Eightfold Path consists of the following elements, defined as "correct":

1. Vision (understanding).
2. Intention.
3. Speech.
4. Action.
5. Source of livelihood.
6. Efforts.
7. Self-awareness.
8. Concentration.

Right Vision

It is the support of wisdom, which in this case means understanding things as they really are. Vision is not just an intellectual representation. Understanding for a Buddhist means a thorough insight into the essence of the Four Noble Truths.

Deep contact with reality, when a person knows what is happening inside and outside of him, is the path to liberation from the suffering caused by wrong judgments. This ability to penetrate the essence gives peace and love.

Right intention

This is the second stage in which one becomes a follower of the path. Vision helps to understand what real life is and what pressing problems consist of. And the intention comes from the heart and implies the recognition of the equality of all life and compassion for it, starting with oneself.

So, when you are going to climb a high mountain, you need to be aware of the terrain, obstacles, other team members and the necessary equipment. This is a vision. But you can climb the mountain only if you have the desire and passion for climbing. This is the intention. The mountain in this case is a symbol of the journey through life.

Correct speech

A person tends to underestimate the power of a spoken word and often regrets what has been said hastily. Nearly everyone has experienced the disappointment of harsh criticism and the elation of praise.

Holistic speech involves the recognition of the truth, as well as awareness of the influence of empty gossip and repeated rumors. Thoughtful communication helps unite and eliminate discord. The decision to permanently renounce unkind or angry speech allows the development of a spirit of reflection that brings one closer to a daily compassionate life.

Right Action

At this stage, it is necessary to learn to take an ethical approach to life, to recognize others and the world around. This includes giving up what is not given and respect for agreements made in both personal and business life.

Holistic action also covers the five precepts:

1. Don't kill.
2. Don't steal.
3. Don't lie.
4. Do not commit sexual violence.
5. Do not take drugs or other toxic substances.

This stage also includes a holistic approach to the environment, where actions are taken wherever possible to protect the world for future generations.

The right source of livelihood

If there is no respect for life in the work, it will be an obstacle to progress on the spiritual path. Buddhism promotes the principle of equality of all beings. Therefore, it is not recommended for a follower of this religion to own a liquor store, gun shop, or work as a butcher. The slave trade is not encouraged either.

The Buddha was also against the practice of divination because it gives assumptions about a fixed future, and the essence of the teaching is that the future is created by what we do today.

A proper source of livelihood implies that a Buddhist should be engaged in some business in a religious community, in the workplace or at home, to serve the community. In almost all communities, monks have daily duties that are reminiscent of this stage of the Eightfold Path.

Right effort

It is a balanced development of enthusiasm and a positive attitude that welcomes clear and honest thoughts and rejects jealousy and anger. Like the strings of a musical instrument, the effort should not be too hard, too eager, too weak. If they are whole, they always lead to a stable and cheerful determination.

Right self-awareness

This concept is somewhat more difficult to understand and often involves a change in mindset. It means perception and concentration on the moment. To understand this stage of the Eightfold Path and its meaning, try imagining yourself during the trip. The noise of a car is heard, buildings, trees are visible, movement is felt, thoughts about those who stayed at home appear. This is how it is with most things in life.

Self-awareness asks you to experience the journey itself while remaining focused. This is not an attempt to exclude the world, rather the opposite. Aware of the moment and his actions, a person understands that he is controlled by old patterns and habits, and fear of the future limits actions in the present.

Proper Concentration

Once the mind is cleared, it will be possible to focus on achieving what you want. Concentration causes the mind to focus on an object such as a flower or a lighted candle, or a concept such as loving compassion. This forms the next part of the process.

Self-awareness and concentration teach the mind to see things as they really are, as opposed to the usual. At the same time, they lead to peace and harmony with the world. Being in the present moment and being able to focus on it, you can feel joy. Release from the control of past pains and future mind games - this is the way to get rid of suffering.

Path value

This element is considered the most important in the Buddha's teachings. Only with him Dhamma (simple, undistorted truth) becomes available in the form of a living experience. Without the eightfold path, it will be just a shell, a collection of doctrines, devoid of inner life. Without it, complete salvation from suffering would be just a dream.

The higher stages of the path may yet seem far away, and the requirements of practice difficult to fulfill. But everything you need to achieve is already at hand. The eight aspects are always available - they can be fixed in the mind through determination and effort.

Start by clarifying views and clarifying intentions. Then purify your behavior—speech, action, and livelihood. Take these steps as a foundation and act vigorously and attentively to improve your concentration and understanding. The rest is a matter of gradual practice.

For some, progress will be faster, for others, slower. Liberation is the inevitable fruit of hard work with persistent practice. The only requirements to get results are to start and keep going. If they are fulfilled, there is no doubt that the goal will be achieved.

Conclusion

It's time to say goodbye, dear readers. Follow the steps of the Eightfold Path and don't forget to share your newfound knowledge with your friends!

See you soon!

in the teachings of Buddhism, the path that leads to the cessation of suffering and consists in the right vision, the right thought, the right speech, the right action, the right way of life, the right effort, the right attention, the right concentration. V.P. "liberates" a person from a number of this-worldly addictions (ambitious pride, hatred, sensual passions, irrepressible desires, etc.). Principle V.P. recommends people to avoid any extremes - both sensual pleasures, on the one hand, and absolute suppression of interest in them, sometimes reaching conscious self-torture, on the other. V.P. in his original foundations, he not only limited, but also in a number of aspects denied the behavioral repertoires of asceticism.

Great Definition

Incomplete definition ↓

THE EIGHT PATH

Skt. astangikamarga) the doctrine of Buddhism, which is the content of the fourth of the four noble truths. The Eightfold Path is Right Views, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Awareness, and Right Concentration. Thus, the eightfold path includes three main components: "culture of behavior" (correct thought, word, action), "culture of meditation" (correct awareness and concentration) and "culture of wisdom" (correct views). “Culture of behavior” is five (or ten) basic commandments (panchashila): do not kill, do not take someone else's, do not lie, do not intoxicate yourself, do not commit adultery, as well as the virtues of generosity, good manners, humility, purification, etc. " Culture of Meditation” is a system of exercises that leads to achieving inner peace, detachment from the world and curbing passions. "Culture of wisdom" - knowledge of the four noble truths. Following only the culture of behavior will lead, according to the Buddha, only to a temporary relief of fate. Only the implementation of the eightfold path in full is capable of providing a way out of the cycle of rebirths (samsara) and achieving liberation (nirvana). Of all the four noble truths in the eightfold path, the Buddha not only states the possibility of liberation, but indicates a practical way to become a Buddha yourself, without outside help.