Chapter 8

Chapter 8: The Practice of Moral Life

The Noble Eightfold Path

  • Presented as the fourth noble truth by the Buddha, the Noble Eightfold Path is foundational for practicing the Buddhist moral life.

  • Consists of eight components:

    • Right view (samma ditthi)

    • Right motivation (samma sankappa)

    • Right speech (samma vácã)

    • Right action (samma kammanta)

    • Right livelihood (samma ajiva)

    • Right effort (samma vayãma)

    • Right mindfulness (samma sati)

    • Right concentration (samma samadhi)

  • Known as "the middle way," avoiding self-mortification and sensual indulgence.

Misunderstandings about the Path

  • Some believe the path is only for monks/nuns, but the Buddha clarifies it applies to laity as well.

  • The wrong path (miccha patipada) is defined as opposite to the Noble Eightfold Path, applicable to all.

  • Right livelihood emphasizes abstaining from morally harmful means of living such as:

    • Trafficking in weapons, humans, living beings, and intoxicating drinks.

Applicability of the Noble Eightfold Path

  • Path promotes:

    • Happiness in this life (ditthadhamma-sukha)

    • Well-being in the afterlife (samparáya-hita)

    • Realization of Nibbana (nibbana-gäminT patipada)

  • Path can be followed at varying levels; following it partially is still valuable.

The Path-Factors

Right View

  • Knowing the distinction between wrong and right views.

  • Focus on recognizing religious and moral values; relates to understanding the four noble truths.

Right Intention

  • Mental commitment to follow the path with three types of intentions:

    • Renunciation (free from self-centered desire)

    • Freedom from aversion

    • Sprouting of benevolence and compassionate love.

Right Speech

  • Significance of speech in moral practice, emphasizing:

    • Avoidance of falsehood (musavada)

    • Abstention from slander (pisuna vácã)

    • Avoidance of harsh speech (pharusa vâcã)

    • Avoidance of frivolous talk (samphappalãpa).

  • Importance of scrutinizing speech for truthfulness and potential harm.

Right Action

  • Concerns bodily actions, emphasizing:

    • Non-harm to life and violence

    • Abstaining from taking what is not given

    • Avoidance of wrongful sensual gratification.

Right Livelihood

  • Necessitates abstaining from occupations that cause harm:

    • Trading in weapons, human beings, and other morally inappropriate ventures.

Right Effort, Mindfulness, and Concentration

  • Right effort entails:

    • Elimination of unwholesome traits and cultivation of wholesome ones.

  • Right mindfulness focuses on awareness and presence of mind.

  • Right concentration seeks a unified and calm mental state to perceive reality correctly.

Psychological Foundation of Morality

Three Aspects of Moral Training

  1. Moral Discipline (Sila) - Control over actions at the vocal and physical levels.

  2. Concentration (Samadhi) - Mental unification and composure.

  3. Wisdom (Paññã) - Insight into the nature of reality to uproot moral evil.

Levels of Moral Evil

  • Latency - Dormant moral evil.

  • Arising All-Around - Active negative emotions and feelings.

  • Going Beyond - Externalization of moral evil in actions.

Guidance for Moral Conduct

  • Self-Comparison (Attupama) - Reflect on actions’ impact on others based on personal experiences.

  • Threefold Authority (Adhipateyya):

    • Self-Authority: Avoidance of actions leading to self-reproach.

    • Public Authority: Seeking approval from wise individuals in society.

    • Dhamma Authority: Aligning actions with the moral norm (Dhamma).

Conclusion

  • The 'incontrovertible teaching' emphasizes the relevance of moral conduct, irrespective of beliefs about life after death. Everyone should engage in moral practice to realize both immediate and long-term benefits.