(7) Right View
Right View of the Four Noble Truths
(8) Right Thoughts
(a) Thoughts of renunciation ( opposed to greed and sensual desire )
(b) Thoughts of benevolence for the welfare of all beings ( opposed to all will )
(c) Thoughts of harmlessness for all beings ( opposed to cruelty )
Let us briefly try to recapture the essence of the Four Noble Truths and the Noble Eightfold Path.
The First Noble Truth concerns the truth of suffering. Suffering is something we see and experience and accept the Truth of the existence of suffering. The Second Noble Truth locates the cause of suffering. It tells us that suffering arises because of our craving and ignorance. With the cause of suffering made known to us, the Third Noble Truth explains to us that the cessation of suffering would come about by the annihilation of craving. How are we going to undertake the task of annihilation of craving ? It could be carried out by treading the Noble Eightfold Path which means practicing morality (s´la), concentration ( samŒdhi ) and wisdom ( pa––Œ ).
The Noble Eightfold Path shows us the way leading to Nirvana. There are 3 stages of developing ourselves in striving to reach Nirvana. The 3 stages are through s´la, samŒdhi and pa––Œ. We may ask why 3 stages–why not just one stage? The simple reason is that there are 3 stages of defilements. In the first stage the defilements merely lie latent in each of us, not in any way becoming manifest in words and deeds. In the second stage, when awakened or disturbed by any objects, pleasant or unpleasant, they rise from the latent state up to the level of thoughts, emotions and feelings. In the third stage they become so fierce and ungovernable that they produce evil actions in words and deeds. In order, therefore, to dispel the 3 stages of defilements, the 3 stages of developments are necessary.
Of the three, the development of mora-lity is able to only temporarily put away or inhibit the third stage of defile-ments, leaving the first and second stages un-changed, and since this third stage is able to be inhibited by morality, and would sooner or later rise again it is called the temporary putting away.
The development of concentration is able to put away or inhibit the second stage, but not the first. The defilements would still rise again, but in this case not so soon because concentration repres-ents higher mental culture and is more powerful than morality. The putting away or inhibiting by concentration is therefore called putting away at a distance.
It is only the development of wisdom that is able to dispel entirely the first stage of the defilements that are unaffected by morality and concentration. The stage of defilements eradicted by wisdom will not rise again. It is like cutting a tree by the roots; and therefore the putting away the defilements by wisdom is called the perma-nent cutting away.
All the 3 stages are interdependent and interrelated, all of them should be practiced together at the same time. For example when living a right life (morality), it is easier to cultivate right concentration (samŒdhi ) and right view (wisdom). In the same way the practising of right concent-ration helps one to live a right life and to have a right view enables one to live a right life and concentrate in the right way. But to try to live a right life without right concentration which is mind control and with right view would produce results which are not effective. You may think a thing is good at one moment and may not think it so at another moment, at one moment you may feel happy about it and at another moment may feel sorry about it because you lack right view (wisdom ). Right concentration ( samŒdhi) cannot be attained without living a right life ( morality ) and having right view. In the same way it is not possible to have right view without right living and right concentration.
All the teachings of Lord Buddha can be summed up in one verse :
To refrain from all evil,
To do what is good,
To purify the mind,
This is the teaching of the Buddha.
This verse embodies the 3 stages of the way that leads to enlightenment : morality (s´la), concentration (samŒdhi) and wisdom (pa––Œ). Morality regulates the words and deeds, Concentration controls the mind, but it is Wisdom, the final stage that enables the spiritual man to annihilate completely the passions which are ever creating a turmoil within him.
Wisdom is the power of seeing what things truly are and how to act rightly when we are faced with the problems of life. The seeds of wisdom have lain latent in us and when our hearts are full of warmth and tender love, the power of wisdom grows. When a man has stilled the raging torrents of greed, anger and delusion, he becomes conscientious, and is filled with sympathy and becomes anxious for the welfare of all living beings. He abstains from stealing and is upright and honest in all his dealings. He abstains from sexual misconduct. He abstains from tale-bearing. He unites those who are divided, and encourages those who are united to maintain their unity. He abstains from use of harsh language. His words are gentle and soothing to the ears and they go to the heart. He abstains from vain talk. He speaks about what is useful and at the right time. It is when his mind is pure and his heart is softened by the cultivation of morality ( s´la ) that the divine seed of wisdom grows. The magn-etic needle enables a mariner to find his direction in the ocean in the darkest night when there are no stars visible. In the same way, wisdom enables a man to see things as they truly are, and perceive the right way to peace. It is this wisdom which will enable us to unite with all beings in one immense ocean of tenderness and love.
Buddhism is founded on reason.The starting point of Buddhism is reasoning, or understanding.To seekers after truth, the Buddha says, " Do not believe in anything on mere here say ; do not believe in any-thing that is traditional just because it is old and handed down through generations, do not believe in rumours or anything because people talk about it ; do not beli-eve simply because the written testimony of some ancient sage is shown to thee; never believe in anything because the custom of many years leads thee to regard it as true ; do not believe in anything on the mere authority of this teacher or priest. According to thine own experience, and after thorough investigation, whatever agrees with thy reason and is conducive to thine own well being and to that of other living beings accept that as truth and live accordingly.
From the above we have a complete statement telling us that a follower of the Buddha is invited to doubt until such time as the basic facts of the doctrine have become self-evident to him and he is able to accept them through the clarification of his own inner vision.
This, then, is what we mean by Budd-hism. It is a system of thought, a methodical approach, based on analysis of all the factors of experience. Its purpose is the attainment of that higher insight which enables us to penetrate the veil of ignor-ance or illusion and free ourselves from each and every fetter that binds us to the cycle of suffering we endure in the cease-less round of rebirths.