BellaOnline Forums Religion and Spirituality Buddhism The Eightfold Path

I like your acronym, Alexandra. Right V.I.S.A.B.E.A.M, it's a great idea!

I think if a person doesn't know Right View from wrong view nothing else really matters.

If a person thinks whats wrong is right, well then, nothing anyone says will help because of all the wrong views that person holds.

Yes, right, gotcha.... But even newcomers to Buddhism should perhaps acquaint themselves with the Four Noble Truths and the Eightfold Path, because what they previously might have supposed was a good way of looking at things might actually be better modifed and altered according to new views picked up through study.The Buddha taught the Eight Noble Truths as his first sermon, and it was his final sermon before dying.
he lived his entire life according to these principles, and put them into practise....

Or am I missing the point?

Hmm,

I gather (and I could be way off) that you are referring to those with an open mind and who are making an effort to improve their life and are just starting to learn about Buddhism. Am I understanding you correctly? If I am then I agree that the 4 Nobel Truths and the eight-fold path are very important.

�Right View, to me is seeing things exactly as they are...�

I was referring those who hold wrong views but don�t know that they are holding wrong views. In other words those who don't/can't see things as they are.

From the Micchatta Sutta

This is exactly what I was referring to... I would love others to come in on this, should they so wish.... I felt encouraged to start the thread due to a couple of members expressing an interest. Unfortunately, they haven't come in and engaged to any degree, yet - !! <img src="/images/graemlins/smile.gif" alt="" />

This is absolutely bang on... That wonderful Vietnamese Monk, Thich Nhat Hanh (henceforth known affectionattely as TNH!) speaks, in his wonderful book 'The Heart of the Buddha's Teaching' of Relative Truth and Ultimate Truth...
He states we must first know, understand and decipher what Relative Truth is (impermanence, clinging, attachment) before we can begin to understand Ultimate Truth (non-self, the cessation of all Notions)...
The book is a wonderful study of the Eightfold Path - but it is nice to read it with someone with whom you can discuss his teaching, as some of it is apt to be a little bit mind-boggling....
I'm on my third reading, and am only just now beginning to grasp his meaning and instruction. It's wonderful!

Please, don't hesitate to start a book club thread, if you would like to reread and discuss the above book (or any Buddhism related book) in the forum. Or add links or to have a lengthy lists of books. <img src="/images/graemlins/smile.gif" alt="" /> I don't know about anyone else but I'm always looking for a good read or reread.

I am going to recommence this thread and post a new section of the Eightfold path every day....
I am presenting an elaborated piece on Right View... this can be taken as an addition to what was posted above, and then I will move on through.... I look forward to your comments....

So here goes....

The eight factors of the Noble Eightfold Path are not steps to be followed in sequence, one after another. They can be more aptly described as components rather than as steps, comparable to the intertwining strands of a single cable that requires the contributions of all the strands for maximum strength.
The further analogy of the spokes of the wheel has also long been popular:
The Hub being the Buddha himself, who radiates all this knowledge, and connects with us through this Path� the spokes, are the Eight Right Signposts� the Dharma condensed into digestible and noteworthy lessons, one following the other in perpetual cyclical flow. The outer hoop, the brace, is the Sangha � the close, local and global community upon which we rely for companionship, support, comfort and unity�. The Buddha, the Dharma and the Sangha are the Three Jewels � The Triple Gem in which we, as Buddhists, take refuge when first vowing to follow the Buddhist path� recitation of these three �converts� us to Buddhism.

Buddhism is both a religion and a Philosophy� it is a way of Life, but one doesn�t have to be Buddhist � or anything � to follow this Way� all descriptions are merely labels� means with which to illustrate, but not necessary to the essence�. A woman is no less a woman for not being a mother, sister or aunt� in fact, she is no less a woman for not being a woman, either�! It is the Self.. The Conscious manifestation of our Essence in Being, which counts�.
To go back to our cable, or wheel�.With a certain degree of progress all eight factors can be present simultaneously, each supporting the others. However, until that point is reached, some sequence in the unfolding of the path is inevitable.


The First point is called Right View -- the right way to view the world. Wrong view occurs when we impose our expectations onto things; expectations about how we hope things will be, or about how we are afraid things might be. Right View occurs when we see things simply and exactly As They Are. It is an open and accommodating attitude. We abandon hope and fear and take joy in a simple straight-forward approach to life.
We have to practise a detached discernment, and attempt to view things in an unprejudiced, neutral and dispassionate way�. We have to attempt to prevent emotion from distorting our View, and of coming, therefore, to a misguided conclusion�.
It is rather like reading a map and plotting a route from point �A� to point �B��deciding on the chosen route, memorising the road to take and studying the map is all very well� But unless we actually put one foot in front of the other, and experience this �way�, we will never be able to accurately recount the journey made, or describe what the route and point �B� actually look like� so we have to connect completely, and empathise as far as we can, with what it is we are Viewing�.
� -�Develop a Mind that clings to nothing�. Be mindful of not only what you see, but of HOW you see things; your Point of View should be as flexible as a reed in a spring breeze: well anchored, but subject to the energies that may move it this way and that - ever ready to accept the changes Life inevitably brings, without being so rigid as to reject them without so much as a glance.�
It is wrong View when the finger is pointing at the Moon, to concentrate on the Finger�. We have to keep our eye on the ball�.

The second point of the path is called Right Intention. It proceeds from Right View. If we are able to abandon our expectations, our hopes and fears, we no longer need to be manipulative. We don't have to try to con situations into our preconceived notions of how they should be. We work with what is. Our intentions are pure.
When we have first considered the object of our perception, and assured ourselves that we have viewed it from every angle possible, and that we have as accurate a perception of this situation as we can possibly muster, then, our next question in evaluating our response, is to ask ourselves:
�What is my motivation?�
We have to be discerning enough to immediately recognise any agenda or prejudice we might be harbouring� Our minds can be very cunning this way�! We have to first then, understand what is stimulating the thought, or intention we are experiencing� Is it Resentment? Desire? Anger? Pity? Prejudice? Are we able to render our thinking Neutral and impartial? Can we succeed in our discipline, to enable ourselves to evaluate matters with a Clear Mind? Neither here nor there, but in the Middle�

�The Thought� (Intention) �manifests as the Word, the Word manifests as the Deed; the Deed develops into Habit; and Habit hardens the character. So watch the Thought and its ways with care, and let it spring from Love born out of concern for all beings� As the shadow follows the body, as we think, so we become.�
From the �Dhammapada� � The sayings of the Buddha.

Sometimes, it might not be possible to spend an indeterminate amount of time weighing all these things up � occasionally, we find ourselves reacting with instinct, or as a reflex�. And sometimes, in the result, we are skilful, and at other times, we are less skilful. But the more we can practise and meditate, and be Mindful of this teaching, the more it becomes familiar to us, and the more and more we �get it Right�.
Practise makes perfect.

The third aspect of the path is Right Speech.

�Not even the mightiest army of the fastest horsemen in the Emperor�s kingdom can halt or retrieve the harsh word, once it has been spoken.�

Thought forms the Word, so we must guard against using wrong words with which to express ourselves� Once our intentions are pure, we no longer have to be embarrassed about our speech. Since we aren't trying to manipulate people, we don't have to be hesitant about what we say, nor do we need to try bluff our way through a conversation with any sort of phoney confidence. We say what needs to be said, very simply in a genuine way.
This not only means using appropriate language, but also being mindful of the circumstances we speak in, and whether how we express ourselves is the appropriate manner for the situation. Sometimes, saying nothing is the wisest �speech� of all�..
Right Speech also covers the subject of Right Listening�. Not specifically mentioned in the Buddha�s teachings, here, but considered, none the less to be important, during our exchanges with others�if, for example they are asking us to do them a service, or they are in some distress, �reading between the lines� is a skill we need to develop and be aware of� We can perfectly well hear what the person is saying to us�Our verbal response to them will also have to hinge upon what we are hearing them NOT say�...

The fourth point on the path, Right Action, is the way our Views and Intentions ultimately manifest�in the form of a physical gesture or process�.so all our actions have their origins first, in the prior two�View and Intention� It�s a follow-on�
Consequently, if the first two are skilfully applied, then we shall find that our Actions improve.
The Buddha laid down a series of precepts, or vows, taken by those seeking ordination (as Monks or Nuns�.) But the first five are very commonly vowed by laypeople also, as an adjunct to taking refuge in the Triple Gem, and as a sub-heading, one would guess, to Right Action. Here they are:
The Five precepts:
The first of these is to abstain from harming living beings. This includes human beings, animals and insects. This is why many (but not all!) Buddhists are vegetarians as the eating of meat involves the slaughter of animals. Interestingly, the Buddha, didn't forbid the eating of meat altogether. His monks were allowed to eat meat providing it hadn't been killed for them specifically.
The second precept is to abstain from taking what is not given - stealing. This could be in the shape of objects and property, but governs also ideas and inventions, and even just taking liberties� !
The third precept is to abstain from sexual misconduct, such as being unfaithful to one's partner, involvement with prostitution or pornography or entertaining lustful thoughts.
Just as a note, here, there is nothing in any Buddhist texts, anywhere, that condemns, criticises or discourages homosexual love. But the same precept applies, whatever the situation.

The fourth precept, abstaining from false speech, includes lying, tale-bearing, and gossiping. This obviously is covered by Right Speech, but talking is an action, and could be furthered by including �bearing false Witness� or remaining silent when one should actually speak out�
The fifth and final precept is to abstain from intoxicating drinks and drugs - of course, drugs taken for medicinal purposes are perfectly acceptable.
An aspect of Right Action not often considered involves a kind of renunciation. There is Right Action, but there is also Right in-Action� Abstention, abdication or just sacrificing doing something we previously loved doing, but might be a distraction to our practise, is also Right Action. In many cases, only we can know what these things are, and only we can examine our conscience and intentions�. Sometimes we may be forced by circumstances, or obliged to give up something we do� the Right Thing to �do� in these cases, it to let it go with a glad heart. After all, everything comes and goes, anyway�..
We need to give up our tendency to complicate issues. We practice simplicity. We have a simple straight-forward relationship with our dinner, our job, our house and our family. We give up all the unnecessary and frivolous complications that we usually try to cloud our relationships with. In giving up these things, we may find that we gain a great deal more than we �lose��.