Fundamentals of Buddhism for beginner (easy to understand)

-

Today, we begin a series of lectures on the Fundamentals of Buddhism. This series is called ‘Fundamentals’ because it focuses on the core teachings of Buddhism, so we won’t delve too deeply into the Buddha’s extensive teachings just yet. Our first topic will be the Three Jewels and the Three Refuges, among others.

Many of the subjects we’ll cover may already be familiar to some of you. However, we hope to clarify and deepen your understanding of certain topics that may not have received your full attention before. While there are concepts you might already know, we ask for your patience as revisiting familiar ideas can enhance your comprehension and strengthen your grasp of the teachings.

The foundational elements of Buddhism that we will explore include: Who is the Buddha? What does it mean to be a Buddhist? What did the Buddha teach? We’ll also learn about those who have preserved and passed down these teachings from generation to generation up to the present day. In summary, we will discover what constitutes the Buddha, the Dharma, and the Sangha, among other fundamental concepts.

THE BUDDHA

The Buddha is a historical figure—a prince who renounced his worldly life at the age of twenty-nine to seek a path to end suffering. He observed the pain of sentient beings and wished to help them. Here, “help” means he wanted to guide them toward self-liberation. To find the path to ending suffering, he had to give up his royal status, family, and loved ones.

Thus, he abandoned his secular life, donned the robes of a monk, and became a hermit. For six years, he practiced various methods, including extreme austerities, but he still did not attain the truth. Ultimately, he discovered a method of his own, leading to the greatest achievement in his practice: becoming a Fully Enlightened Buddha.

After his Enlightenment, the Buddha taught for forty-five years, sharing his wisdom with anyone who approached him. At the age of eighty, he passed away. According to teachings passed down through generations in Buddhist countries, the Buddha attained parinirvana on the full moon of the fifth month in 544 BCE. To understand how to calculate the years of the Buddha’s birth and enlightenment, you can start with 1956, the year the world celebrated the 2500th anniversary of his parinirvana. This year, 2024 CE, corresponds to 2567 in the Buddhist calendar.

the buddha

Therefore, the Buddha was born in 624 BCE. Twenty-nine years later, in 595 BCE, he renounced his worldly life to seek the truth. Six years after that, in 589 BCE, he attained enlightenment, and in 544 BCE, he passed away. It’s important to note that the Buddhist calendar begins with the year of the Buddha’s parinirvana, not his birth.

Now, let’s explore some characteristics of the Buddha.

The Buddha is not a god, a creator deity like in other religions, nor a divine being, prophet, savior, or messenger of God. He was simply a human being who, through his own efforts, attained supreme wisdom. Anyone, if they choose, can become a Buddha like him.

Sometimes, individuals from other faiths may ask, “Can the Buddha save us?” and we respond, “No.” This answer might dishearten them, as they think the Buddha cannot save them. In truth, no one can save another.

In Buddhism, salvation means helping others to self-liberate. It does not imply transforming an ordinary being into an enlightened one but rather teaching and guiding them on the path to enlightenment, helping them to save themselves.

An enlightened person is one who has eliminated the afflictions of the mind. No one can enter another’s mind and remove their suffering, not even the Buddha himself. That’s why Buddhism affirms: “No one can save sentient beings,” or “One cannot ask someone else to eradicate their afflictions.

What the Buddha can do is assist sentient beings in self-liberation by teaching them how to eliminate their afflictions. Thus, the Buddha is a teacher. Since he is merely a teacher and cannot save us, we must practice his teachings through our own efforts. The Buddha is a teacher with the authority and ability to show us the right path, the holy path that truly leads to liberation—the path that purifies the mind and leads to true freedom.

To become a Buddha, a Bodhisattva, or someone aspiring to Buddhahood, one must exert extraordinary effort. Even in his final life, as he became a Buddha, the Bodhisattva had to strive immensely. Prior to this life, he dedicated countless aeons—four asankhya eons and a hundred thousand lifetimes—working to perfect the ten paramitas (perfections) necessary for enlightenment.

The Buddha is not a god, the Buddha is a teacher

Whenever we speak of the term “Buddha,” we must understand that it refers to one who is fully enlightened. The term “Fully Enlightened” implies achieving enlightenment through one’s own efforts and capabilities, without any external assistance. This is one of the great qualities of a Buddha. The Buddha embodies complete purity. His mind is entirely pure, which is another of his remarkable attributes.

Our minds are often tainted by attachment, aversion, ignorance, pride, and so forth. The Buddha’s mind has eliminated all these defilements. Because his mind is completely pure, afflictions such as greed, anger, ignorance, and pride cannot arise in him. This complete purity is a transcendental ability of the Buddha.

When we hear the phrase “complete purity,” we might think it’s not a great quality, but when we compare our minds with the Buddha’s completely pure mind, we begin to appreciate the greatness of the Buddha.

For us, attachment often arises from our desires for the things we like. When we see something beautiful or encounter someone charming, we become attached. Conversely, when faced with something unpleasant or dissatisfying, even slightly, we may feel anger rising within us, often despite our intention to remain calm. We frequently find it difficult to prevent this attachment and anger from surfacing.

In contrast, the Buddha’s mind is entirely pure and free from attachment to anything in this world. He never experiences dissatisfaction or anger, whether toward objects or people. For instance, Devadatta, a cousin and disciple of the Buddha, attempted to harm him three times, yet the Buddha harbored no anger against him. Instead, he felt compassion for Devadatta.

The Buddha’s compassion extends equally to Devadatta, to his own son, and to all sentient beings. This complete purity of heart, free from any stain, is a remarkable quality and one that is incredibly difficult to achieve. It is the result of his extraordinary effort. In other words, while the Buddha was an ordinary human being, through exceptional striving, he attained this profound compassion.

Another significant attribute of the Buddha is his “All-Knowing Wisdom,” which means he understands all things. Achieving this quality required the Buddha to practice for countless aeons. Given the vast amount of time he dedicated to this practice, it’s no wonder he possesses such wisdom.

To become a doctor, one typically invests eight years in university, following twelve years of primary and secondary education—totaling twenty years of study. Once someone becomes a doctor, we don’t question how they achieved that status because we recognize the time and effort involved.

The Buddha, however, did not attend formal schooling yet attained results equal to those of any scholar. Although he did not study in the conventional sense, he devoted innumerable lifetimes to practicing the ten paramitas (perfections) essential for becoming a Buddha. Thus, we should not be surprised by the Buddha’s All-Knowing Wisdom.

This quality does not lead to arrogance; rather, it serves as a means for him to teach sentient beings. Thanks to his All-Knowing Wisdom, the Buddha knows precisely what to teach, how to teach it, and when to impart that knowledge. This is why his teachings always yield positive results.

Today, the Buddha is no longer physically present, and his disciples, the monks, may not always know what needs to be taught. Even though they are enlightened, they cannot fully comprehend the characteristics of others, making it challenging to determine what to teach each student. I’m not sure how much you understand about Buddhist teachings or if you have mastered the foundational lessons, so I will begin with the basics.

As a being of great wisdom, the Buddha knew exactly what to teach each listener. He understood the appropriate methods for different individuals, which is why he taught in diverse ways, employing the best methods suited to each person. Thus, he was certain about how to convey his teachings.

The Buddha also knew the right moment to teach. Sometimes, people may not be ready to accept his teachings or may not yet be prepared to understand or practice them; in those cases, he would hold back. He could discern when a person’s mind was ripe enough to hear, comprehend, and practice his words.

With his three qualities—knowing what to teach, how to teach, and when to teach—the Buddha succeeded in his mission. If you have read the scriptures, you may have noticed that at the end of many teachings, there are mentions of individuals who have attained enlightenment or of various beings, including deities, who have realized the truth.

The Buddha’s All-Knowing Wisdom was not for self-aggrandizement; it was meant to help sentient beings escape suffering. A Buddha possesses numerous qualities. Scriptures state that if a Buddha were to spend an entire lifetime describing the attributes of another Buddha, there would still not be enough time to cover everything. Thus, it is impossible to fully articulate all the qualities and virtues of a Buddha.

THE DHAMMA

What is Dhamma? We often translate Dhamma as the teachings or doctrines of the Buddha. In reality, Dhamma refers to what the Buddha realized and understood at the moment of his Enlightenment. It also encompasses what the Buddha taught to sentient beings. Therefore, Dhamma is not only found in texts but is also what a practitioner experiences during meditation. In other words, Dhamma represents the Path, the Fruits, Nibbana, and the Buddha’s teachings. There are four Paths, four Fruits, Nibbana, and the Buddha’s teachings.

When we refer to the Buddha, Dhamma, and Sangha, the term Dhamma signifies the Path, the Fruits, Nibbana, and the Buddha’s teachings. In essence, Dhamma encompasses what the Buddha attained during his Enlightenment and what he imparted to the world.

The scriptures record that the Buddha taught rapidly. Today, many people also speak quickly; even when they do, we can still understand them. Over the forty-five years of teaching, the Buddha delivered countless discourses. Just the key points of his teachings could fill about forty volumes, each three to four hundred pages long. That’s an enormous body of work!

Seeing the vast amount of Dhamma taught by the Buddha, one might think it is impossible to grasp it all. However, the Buddha once summarized his teachings in a single verse. It is important for us to know this verse, which many of you may already be familiar with:

“Do no evil,
Do good,
Purify the mind—
This is the teaching of the Buddhas.”

Thus, there are just three simple principles to learn, yet they are incredibly challenging to practice.

  1. Do no evil: This means refraining from wrongdoing. Some people commit wrongs occasionally, some do so rarely, while others frequently engage in unwholesome actions.
  2. Do good: Sometimes we may not want to do good or cultivate a generous heart. When the Buddha speaks of doing good, he refers to practicing generosity, observing moral precepts, and engaging in meditation.
  3. Purify the mind: Our minds are constantly polluted by defilements and afflictions. The Buddha continually taught us to purify our minds. When our minds are completely pure, we can experience the ultimate happiness. Therefore, if we can practice these three teachings of the Buddha, we will become the happiest people in the world.

The Buddha didn’t just instruct us to purify our minds; he also provided guidance on how to do so. He outlined three progressive steps to achieve mental purity: morality (sīla), concentration (samādhi), and wisdom (pañña).

The first step is Sīla (morality): Pure morality is fundamental for all spiritual progress. It means keeping the body and speech pure. This entails refraining from killing, stealing, engaging in sexual misconduct, and consuming intoxicants; as well as avoiding lying, slander, harsh speech, and frivolous talk.

The second step is Samādhi (concentration): This involves maintaining a pure mind through meditation. There are various subjects for meditation practice, which we will discuss later.

The third step is Pañña (wisdom): Wisdom here means understanding the true nature of things and seeing the reality of matter and mind. It also refers to the insight that comprehends the Four Noble Truths.

The third step (wisdom) is built upon the second step (concentration), and the second step (concentration) is based on the first step (morality). To reach the highest level of spiritual development, one must practice these three steps in order.

Without achieving the first step of pure morality, one cannot attain the second step of a pure mind (concentration). Similarly, without reaching the second step of a pure mind (concentration), one cannot attain the third step of wisdom (pañña) that comprehends the true nature of things and thus cannot fully understand the Four Noble Truths.

In this way, the Buddha has provided us with a detailed roadmap for spiritual development. Anyone who follows these three steps will surely reach the ultimate goal.

Dhamma and the Dhamma Wheel

Dhamma Wheel or Dharmachakra

Dhamma (Dharma) and the Dhamma Wheel (Dharmachakra) are related concepts but are not the same.

Dhamma: In Buddhism, Dhamma (Pali) or Dharma (Sanskrit) means “teaching” or “truth.” It refers to the Buddha’s teachings on the path to liberation and enlightenment. Dhamma encompasses ethical principles, meditation practices, and philosophies that help individuals overcome suffering and attain Nibbana.

Dhamma Wheel (Dharmachakra): The Dhamma Wheel, or Dharmachakra, is an important symbol in Buddhism, representing the Buddha’s teachings and the spread of his doctrines throughout the world. It typically resembles a wheel with eight spokes, symbolizing the Noble Eightfold Path—the eight steps leading to liberation. The wheel also signifies the continuous and ongoing nature of the teachings in life.

In summary, Dhamma is the content of the teachings, while the Dhamma Wheel is a symbol representing the operation and dissemination of those teachings in the world.

The Four Noble Truths

The Four Noble Truths, also known as the Four Supreme Truths or the Four Profound Realities, are:

  1. The Truth of Suffering (Dukkha): This represents the reality of human suffering.
  2. The Truth of the Origin of Suffering (Samudaya): This explains the source or cause that leads to suffering.
  3. The Truth of the Cessation of Suffering (Nirodha): This signifies the end or the cessation of suffering.
  4. The Truth of the Path to the End of Suffering (Magga): This is the path or the practice that leads to the cessation of suffering.

The doctrine of the Four Noble Truths is mentioned in various sutras, such as the Discourse on the Differentiation of Truths (Majjhima Nikaya III), the Discourse on the Differentiation of the Noble Truths (Madhyama Agama), the Turning of the Wheel of Dharma Sutra (Samyutta Nikaya & Samyukta Agama), and can be found scattered throughout both the Pāli Canon and the Chinese Canon.

The Truth of Suffering (Dukkha)

Suffering is a reality that humans experience from the moment they are born until their final breath—this is an undeniable truth. People are always inclined to escape suffering and seek happiness, but because they don’t fully understand the nature of suffering, they are unable to find a true way out; in fact, sometimes, the more they chase happiness, the more they become entangled in suffering.

The Truth of Suffering is a reality, a truth about the nature of suffering. The Buddha taught: “Monks, birth is suffering, aging is suffering, illness is suffering, death is suffering, being separated from what one loves is suffering, desiring but not getting is suffering. In summary, clinging to the five aggregates is suffering” (Samyutta Nikaya V). Suffering can be understood from three perspectives:

a) Physical suffering: This is the discomfort, distress, or pain one feels. When a sharp thorn pricks your foot or a grain of sand irritates your eye, these are physical pains. Physical suffering is significant, as Laozi once said: “My great affliction comes from having a body” (Having a body leads to suffering). From birth, people face hardship and toil; as they grow older, they endure sickness and extreme discomfort; and eventually, death—the final disintegration of the body—brings tremendous physical suffering.

b) Psychological suffering: This arises from unfulfilled desires or dissatisfaction. When things don’t go as we wish, it causes psychological pain. Life’s losses and defeats make us suffer. We long to be near the ones we love but can’t, or we repeatedly encounter those we dislike. We chase after wealth, fame, and status, but they remain beyond our reach. Life seems to mock us, and our unfulfilled dreams leave us feeling empty, frustrated, and unsettled. This is the suffering that stems from the mind.

c) Suffering from attachment to the five aggregates (Upadana-skandhas): This third form of suffering encompasses the first two, as taught in the sutras: “Clinging to the five aggregates is suffering.”

The five aggregates are the five elements that depend on each other to form a person, including the physical body and psychological structures like feelings, perceptions, mental formations, and consciousness (form, feeling, perception, mental formations, consciousness). In a broader sense, when we cling to these five aggregates—seeing them as “me,” “mine,” or “myself”—suffering arises. The notions of “my body,” “my emotions,” “my thoughts,” “my mind,” “my awareness” form a self-centered, possessive ego; from this ego, all suffering originates. Every worry, fear, disappointment, and mental turmoil is tied to this idea of “self.”

In conclusion, on a surface level, suffering manifests as physical discomfort, external frustrations, and psychological dissatisfaction. At its core, suffering arises from attachment and the ego-centered identification with the five aggregates.

The Truth of the Origin of Suffering (Samudaya)

Samudaya means accumulation—this refers to the gathering of defilements that create the force leading to suffering; it is the cause and origin of all suffering. Only by understanding the true nature of suffering can we begin to walk the path to its cessation (Magga).

Is life inherently full of suffering, or is it not? The answer depends on one’s psychological attitude, emotions, and perception. The root cause of suffering lies deep within the human mind. While external conditions such as material circumstances or societal conditions can contribute to suffering, Buddhism teaches that the true cause stems from the mind.

The primary cause of suffering frequently mentioned in the sutras is craving (tanhā)—it is through craving that one clings to and becomes attached to objects of desire. Craving for sensory pleasures leads to suffering, as this longing is never fully satisfied.

A deeper and more fundamental cause is ignorance (avijjā)—the delusion that fails to recognize the interdependent nature of phenomena, their impermanence, and the absence of an inherent, independent self in them. Because we do not see things as they truly are, we develop desires and cling to pleasurable objects. We mistakenly believe that “the self” is the most important and real thing that must be preserved, clung to, and fulfilled. In other words, ignorance leads to attachment to “the self” and “what belongs to the self”—my body, my emotions, my thoughts, my loved ones, my possessions, my career. It is this attachment that gives rise to life’s suffering.

In summary, we can see clearly that whether we suffer or not depends on our inner mindset. When the mind is full of greed, attachment, and wrong views, suffering is inevitable. In other words, suffering is shaped by how one perceives life. If one is not disturbed or controlled by egoistic desires, selfish cravings, or mental defilements, life will be filled with peace and happiness.

The Truth of the Cessation of Suffering (Nirodha)

The Truth of Cessation refers to the ending or extinguishing of defilements, which are the causes of suffering, and thus the end of suffering itself. It also signifies happiness and peace. In Buddhism, the cessation of suffering is synonymous with Nirvana (Nibbāna).

While Buddhism acknowledges the existence of suffering, it also affirms the existence of another reality—peace and happiness. This is why there is a path of practice aimed at achieving happiness. But what is happiness? It exists at different levels:

a) Relative happiness: When you can calm your cravings and attachments, your anxieties, fears, and insecurities diminish. Your body and mind become more at ease, and your thinking clearer. You view problems more simply and generously. This is a form of happiness. A story in the Majjhima Nikaya gives an example: A young man is in love with a girl. One day, he sees her laughing and talking with another man. The young lover is deeply disturbed, uncomfortable, angry, and full of suffering. Later, after his love for her has faded, he again sees her talking and laughing with other men, but this time, it causes him no distress. Similarly, when your mind is no longer dominated by attachment and is not inflamed by anxiety, fear, or grief, your mental state becomes calm and clear. Your ability to perceive phenomena becomes deeper and more accurate. This creates a transformative effect: your body and mind become more at peace, your behavior toward others becomes more generous and humble, and your attitude toward wealth, status, and possessions becomes more relaxed. You are no longer weighed down by these pressures, allowing you to enjoy a higher quality of life.

In summary, the extent to which you reduce greed, anger, and ignorance will correspond to the level of happiness in your life.

If you further cultivate mental happiness through meditation practice, you will experience profound peace. The Buddha taught: “There are people who may go a year or even a hundred years without physical illness, but it is rare to find someone without mental illness, even for a minute.” The mental illnesses he referred to are five states of mind, often called the five hindrances: greed, ill will, sloth and torpor, restlessness and remorse, and doubt. When these five states of mind are present, they bind and obscure your consciousness. Eliminating them leads to clarity, purity, and peace of mind, much like the moon emerging from behind the clouds. These elevated states of mental happiness are known as the four jhanas (deep meditative absorptions).

b) Absolute happiness: Building upon spiritual happiness, if you develop insight and direct your mind toward the complete eradication of subtle, deep-rooted defilements, you can attain absolute happiness, which is Nirvana—the ultimate cessation of suffering. Nirodha is Nirvana. Nirvana is purity and absolute happiness. The Buddha taught: “Freedom from illness is the greatest gain, and Nirvana is the greatest happiness” (K.Magandiya, Majjhima Nikaya II).

Nirvana is also described by many other terms, such as non-birth, liberation, unconditioned, stainless, crossing over to the other shore, tranquility, suchness, true nature, Dharma-body, and more. Nirvana is not an object of thought, concept, or language. It is a state of absolute peace and happiness that arises when the mind is free from greed, hatred, and ignorance.

People often think of Nirvana as a distant realm, like heaven in other religions, but this is a profound mistake. Nirvana transcends all dualistic concepts of time, space, existence, non-existence, size, or scale. However, Nirvana is not nothingness; it is a pure, transcendent reality that lies beyond the ordinary scope of conscious thought. In other words, it cannot be perceived as long as greed, hatred, and ignorance persist. A Zen master once said, “Look at the beautiful mountains, the flowing rivers, and the lush green forests. When you see things with a fresh perspective, one free from greed, hatred, and ignorance, that beauty itself is Nirvana! Nirvana is not a separate place from this world, not a distant realm to be reached. Nirvana is right here.” The Buddha, as well as the Bodhisattvas and Arahants, attained Nirvana in this very life. This means that Nirvana is within reach for everyone. The manifestation of Nirvana is the cessation of karma and the end of rebirth.

The Truth of the Path (Magga)

Magga refers to the path or method of practice that leads to peace, happiness in daily life, and ultimately to the supreme happiness of Nirvana. Thus, all the teachings of the Buddha are part of the Truth of the Path. These teachings consist of 37 practices, commonly referred to as the 37 factors of enlightenment. The Buddha taught: “Monks, these are the teachings I have realized and shared. You must learn them, practice them, and spread them widely so that the Dharma may endure, for the happiness and peace of all beings, out of compassion for the world, for the happiness and peace of devas and humans. These teachings are: the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Strengths, the Seven Factors of Enlightenment, and the Noble Eightfold Path” (Mahaparinibbana Sutta).

Among these 37 practices, the Noble Eightfold Path is considered the most essential and fundamental to the Truth of the Path. The Eightfold Path, also known as the Eightfold Noble Path, is composed of eight elements:

  1. Right View (Sammā Ditthi): Having the correct understanding, which means realizing the truth about life, distinguishing between what is good and bad. Understanding the true nature of things as impermanent, selfless, and interdependent. Recognizing the nature of suffering, its causes, its cessation, and the path leading to its cessation.
  2. Right Intention (Sammā Sankappa): Thinking rightly, which means avoiding thoughts that are unwholesome, such as greed, anger, or violence. Directing one’s mind toward thoughts of renunciation, liberation, loving-kindness, non-violence, patience, and calmness.
  3. Right Speech (Sammā Vācā): Speaking rightly, which means refraining from words that cause suffering, division, violence, or hatred. Instead, speak words that build trust, foster harmony, promote love, and benefit others.
  4. Right Action (Sammā Kammanta): Acting rightly, which means abstaining from actions such as killing, stealing, or engaging in unlawful sexual conduct. Instead, practice love, help others, and avoid indulging in unwholesome pleasures.
  5. Right Livelihood (Sammā Ajiva): Living rightly, meaning choosing a legitimate profession, avoiding livelihoods that involve harm, cruelty, or deceit.
  6. Right Effort (Sammā Vāyāma): Making the right effort, meaning striving to eliminate unwholesome qualities and cultivate wholesome ones.
  7. Right Mindfulness (Sammā Sati): Mindfulness, meaning to remember and keep in mind only wholesome things, and not let your mind be distracted by unwholesome objects. Focus your mind on virtuous practices and do not forget them.
  8. Right Concentration (Sammā Samādhi): Right concentration, meaning training the mind to be steady and undistracted, focusing on wholesome subjects to calm and purify the mind, and developing insight.

The relationship between the elements of the Noble Eightfold Path is inseparable; each element supports the others. The Eightfold Path can be grouped into three categories: Morality (Sīla)Concentration (Samādhi), and Wisdom (Paññā)Morality includes Right Speech, Right Action, and Right Livelihood; Concentration includes Right Effort, Right Mindfulness, and Right Concentration; Wisdom includes Right View and Right Intention.

Affirming that the Noble Eightfold Path leads to liberation, the Buddha said: “Subhadda, wherever the Noble Eightfold Path is not practiced, there is no true attainment of the four stages of spiritual awakening” (Mahaparinibbana Sutta, DN I). The Buddha further stated: “If monks live rightly according to the Noble Eightfold Path, this world will not be without Arahants.”

The practice of the Truth of the Path is a journey of self-effort for each Buddhist practitioner. It is both practical and effective, delivering results in this very life.

The Noble Eightfold Path

wheel of the noble eightfold path

The Noble Eightfold Path, or Eightfold Path, is a fundamental teaching of the Path (within the Four Noble Truths), consisting of 37 practices that support spiritual development. These are the common, widespread practices shared by the Five Vehicles of Buddhism.

In the Buddha’s first sermon on the Four Noble Truths, delivered at the Deer Park in Sarnath, he taught the path or the method of practice known as the Noble Truth of the Path, which leads to the peace of Nirvana. In this discourse, the Buddha solemnly introduced the Eightfold Path to his five companions, a group of fellow practitioners led by Kondañña. This is the sacred path consisting of eight elements: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Definition

The Noble Eightfold Path is the righteous path with eight components, guiding beings toward a noble and fulfilling life. It serves as eight profound means that lead beings to a life of peace and liberation, ultimately progressing toward enlightenment. Wise and noble beings follow these eight means to attain Nirvana and the state of Buddhahood.

Content

Right View: “Right” means correct and upright; “View” means seeing and understanding. It refers to clear and rational awareness based on wisdom, free from delusion and false beliefs.

a. Correct Understanding:

  • Understanding that all things in the world arise from causes and conditions, are impermanent, and always subject to change.
  • Realizing the law of cause and effect (karma) to guide actions.
  • Recognizing the value of human life and all things around us.
  • Understanding the truth of Suffering, Impermanence, and Non-Self in all phenomena.
  • Recognizing the inherent purity of all beings.
  • Understanding the Four Noble Truths and the Twelve Links of Dependent Origination, without clinging to extremes of permanence or annihilation.

b. Incorrect Understanding:

  • Believing in a creator god and rejecting the law of cause and effect.
  • Denying the existence of things, not acknowledging that they arise from conditions.
  • Clinging to prejudices, holding unequal views between people and other beings.
  • Being attached to false knowledge and not believing in liberation.

Right Thought: Thought refers to thinking. Right Thought means thinking in a correct and righteous way that benefits oneself and others.

a. Correct Thinking:

  • Thinking about the causes of suffering for oneself and others, understanding that ignorance is the root of all sins, and cultivating the path to liberation for oneself and others.
  • Contemplating the foundation of morality, concentration, and wisdom as a means to attain Nirvana.

b. Incorrect Thinking:

  • Thinking about material gain, devising countless schemes to harm others.
  • Planning to outdo others, taking revenge, using sorcery, or manipulating people’s beliefs to deceive them.

Right Speech: “Speech” refers to words. Right Speech means truthful words that are not deceptive, beneficial, just, fair, and reasonable, without causing harm to others’ lives or reputations.

a. Truthful Speech:

  • Speaking honestly, fairly, and without bias, in a straightforward, kind, and clear manner.
  • Speaking words that encourage and enlighten others, bringing out the light of wisdom within each person.
  • Proclaiming the moral principles of being human, and promoting the compassionate and wise teachings of the Dharma.

b. Untruthful Speech:

  • Words that cause division and are untrue.
  • Words intended to harm others, distort the truth, or flatter.
  • Cursing, insulting, or making false accusations.
  • Speech used to protect one’s ego and possessions.

Right Action: The word “action” originates from the Sanskrit word for intentional acts. Right Action means performing actions in life with clear and righteous intent.

a. Righteous Actions:

  • Acting according to what is right, respecting the rights of all beings.
  • Acting with caution, avoiding harm to others’ livelihoods, property, reputation, and status.
  • Acting with conscience and moral integrity in one’s role, maintaining ethical behavior.
  • Sacrificing justly to bring benefits to all beings.

b. Unrighteous Actions:

  • Actions that do not adhere to ethical standards and precepts.
  • Acting solely for personal gain at the expense of others.

Right Livelihood: Livelihood refers to one’s means of living. Right Livelihood means living in a righteous way through honest and ethical work, without exploiting or harming the common interests of others.

a. Righteous Living:

  • Earning a living with integrity, without deceiving or cheating others.
  • Living with dignity, following the correct teachings, and avoiding superstition.

b. Unrighteous Living:

  • Harming and disturbing the minds of others.
  • Using manipulation and dishonesty in relationships and business.
  • Living in superstition and relying on others for support.

Right Effort: “Effort” means diligence and perseverance. Right Effort refers to diligently advancing toward the goal and ideals taught by the Buddha, engaging in activities that benefit oneself and others.

a. Righteous Diligence:

  • Determinedly eliminating evil that has arisen and preventing evil from arising.
  • Persistently engaging in good deeds.
  • Diligently cultivating merit and wisdom.

b. Unrighteous Diligence:

  • Being absorbed in sensual pleasures and desires.
  • Engaging in harmful activities that hurt others and lacking self-restraint.

Right Mindfulness: “Mindfulness” means remembering and being aware. Right Mindfulness refers to correct recollection, divided into two categories: Right Recollection and Right Contemplation. Recollection is recalling past events, while contemplation is observing the present and considering the future.

a. Righteous Recollection:

  • Remembering the Four Gratitudes.
  • Reflecting on past mistakes to avoid repeating them in the present and future.

b. Unrighteous Recollection:

  • Remembering old grudges to seek revenge.
  • Recalling fleeting, useless happiness.
  • Taking pride in past deceptive or violent actions.

c. Righteous Contemplation:

  • Contemplating Compassion: Observing the suffering of beings in the cycle of rebirth and developing compassion, seeking ways to help them. Realizing one’s own and others’ delusions that lead to suffering and practicing the Buddha’s teachings to end those delusions.
  • Contemplating Wisdom: Reflecting on the causes of the universe, on opposites like enemies and friends, good and bad, high and low; contemplating the true nature of all phenomena to progress on the path to liberation.

d. Unrighteous Contemplation:

  • Thinking about sensual pleasures and enjoyment.
  • Devising schemes and plots to harm others.
  • Crafting cunning words to deceive others.

Right Concentration: In Buddhist teachings, concentration refers to meditation. Right Concentration means focusing the mind on righteous and truthful matters, benefiting oneself and others.

a. Righteous Meditation:

  • Impurity Contemplation: Meditating on the impurity of all things to remove desires and attachments.
  • Compassion Contemplation: Observing that all beings share the same pure nature, to eliminate hatred and cultivate respect.
  • Dependent Origination Contemplation: Reflecting on how all phenomena arise from conditions, understanding their interconnectedness to remove ignorance and attachment.
  • Distinguishing Contemplation: Examining the impermanent nature of the 18 elements (six senses, six objects, six consciousnesses) to eliminate the false belief in self and others.
  • Breath Meditation: Focusing on the breath to counter mental distractions and deepen concentration.

b. Unrighteous Meditation:

  • Meditating to seek rebirth in heavenly realms.
  • Practicing meditation for magical powers, immortality, or supernatural abilities.

Functions and Benefits

A. Functions:

  1. Self-improvement: Those who practice the Noble Eightfold Path can correct unrighteous behaviors, cultivating a righteous and beneficial life of goodness and beauty.
  2. Transformation of circumstances: The external world is shaped by one’s thoughts and actions. Therefore, by following the Noble Eightfold Path, one can create a perfect world.
  3. Foundation for true enlightenment: The Noble Eightfold Path serves as the fundamental basis for achieving true enlightenment.

B. Benefits of Practicing the Noble Eightfold Path:

  1. Acquiring true knowledge, free from delusion and the influence of false teachings.
  2. Thinking righteously, avoiding falling into dark errors.
  3. Speaking truthfully, benefiting both oneself and others.
  4. Acting righteously, bringing benefits to oneself without causing harm to others.
  5. Living righteously, earning respect and admiration from others without facing scorn or contempt.
  6. Diligent effort leads to many fruitful results.
  7. Right mindfulness relieves regret and sorrow.
  8. Right meditation fosters wisdom and ultimately leads to Buddhahood.

Conclusion

The Noble Eightfold Path is a common method of practice for both laypeople and monastics. It can be applied in any situation or environment.

Practicing the Noble Eightfold Path means cultivating our body, speech, and mind. When we apply this path, we will reap many positive results.

The Noble Eightfold Path is also the foundation for true enlightenment and is the basis for liberation and awakening.

Review Questions – Exploration – Reflection:

  1. What does the Noble Eightfold Path consist of? How does it align with the Threefold Training?
  2. Among the eight factors of the Noble Eightfold Path, which one is considered the core?
  3. Is the Noble Eightfold Path a moral code?
  4. How must Buddhists live to be considered living in accordance with Right Livelihood?
  5. How can the Noble Eightfold Path be applied in today’s era of globalization?
Rate this post
Buddha Student
Buddha Student
I am a student of Buddhist teachings, sharing valuable insights from my journey of self-learning and exploring Buddhism. Most of the articles are compiled from the lectures of various Vietnamese monks. I hope these writings are as helpful to you as they have been to me.

Share this article

Recent posts

Popular categories

Subscribe
Notify of
guest
0 Comments
Oldest
Newest Most Voted
Inline Feedbacks
View all comments

Recent comments