Basic Buddhism
“When there are reasons for doubt, uncertainty is born. So in this case, Kalamas (a group of people that Buddha was preaching to), don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.” - (Kalama Sutra, Thanisaro translation (hyperlink to: http://www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html )
This page was created to help those who are interested in learning what Buddhists believe. The following is just a general overview of Theraveda Buddhism although this page is far from complete. Please take a look at some of the links on this page or the useful links page to study these concepts in detail. It is also recommended to take a meditation course to experience these concepts first hand instead of trying to understand them at the intellectual level. We have provided some links to some of the popular Vipassana meditation courses throughout the United States. If you know of another course, please email us and we will add it to our website.
The Pali Canon is commonly known as the Tipitaka, the “Three Baskets” or “Three Compilations” which are: The Vinaya Pitaka (the compilation of discipline: hyperlink: http://www.accesstoinsight.org/tipitaka/vin/); The Sutta Pitaka (hyperlink: http://www.accesstoinsight.org/tipitaka/sutta.html) and the Abhidhamma Pitaka (hyperlink: http://www.accesstoinsight.org/tipitaka/abhi/).
A lot of the information on this webpage was compiled from a few different sources although most of it comes from Bhikku Bodhi's “In the Buddha's Words” (hyperlink: http://www.amazon.com/Buddhas-Words-Anthology-Discourses-Teachings/dp/0861714911/ref=sr_1_1?ie=UTF8&qid=1382986555&sr=8-1&keywords=in+the+Buddha%27s+words)
Dharma (Dhamma) (1) - “The Dhamma, in its broadest sense, is the immanent, invariable order of the universe in which truth, lawful regularity, and virtue are inextricably merged. This cosmic Dhamma is reflected in the human mind as the aspiration for truth, spiritual beauty, and goodness; it is expressed in human conduct as wholesome bodily, verbal, and mental action.”
Three types of benefit that the Buddha's teaching is intended to promote, graded hierarchically according to relative merit:
1. Welfare and happiness directly visible in this present life (dittha-dhamma-hitsukha), attained by fulfilling one's moral commitments and social responsibilities
2. Welfare and happiness pertaining to the future life (samparayika-hitasukha), attained by engaging in meritorious deeds;
3. The ultimate good or supreme goal (paramattha), Nibbana, final release from the cycle of rebirths, attained by developing the Noble Eightfold Path.
Three roots of evil: Greed (which includes lust), hatred and delusion
Wrong Livelihoods – “Five trades that should not be taken up by lay followers: trading in weapons, trading in living beings, trading in meat, trading in intoxicants and trading in poison” (More info: Hyperlink: http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-ajivo/index.html)
The Five Hindrances: Sensual desire (craving), ill will, drowsiness, restlessness and doubt.
(for more info go to http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel026.html )
(2) “Another aspect of human life that brings to the fore of the differences between the worldling and the noble disciple is the changing vicissitudes of fortune. The Buddhist texts neatly reduce these to four pairs of opposites, known as the eight worldly conditions (attha lokadhamma): gain and loss, fame and disrepute, praise and blame, pleasure and pain... While the worldling is elated by success in achieving gain, fame, praise, and pleasure, and dejected when confronted with their undesired opposites, the noble disciple remains unperturbed. By applying the understanding of impermanence to both favorable and unfavorable conditions, the noble disciple can abide in equanimity, not attached to favorable conditions, not repelled by unfavorable ones. Such a disciple gives up like and dislikes, sorrow and distress, and ultimately wins the highest blessing of all: complete freedom from suffering”
Four foundations of mindfulness (3)
“(1). Contemplation of the body (kayanupassana) . This comprises fourteen subjects of meditation: Mindfulness of breathing, contemplation of four postures; clear comprehension of activities; attention to the unattractive nature of the body (viewed by way of its organs and tissues); attention to the elements; and nine charnel ground contemplations, contemplations based on corpses in different stages of decomposition.”
“(2) Contemplation of feeling (vedanaupassana) – Feeling is differentiated into primary types – pleasant, painful, and neither-painful-nor-pleasant-which are each further distinguished into carnal and spiritual feelings. However, because these are all merely different types of feeling, the contemplation of feeling is considered one subject.”
“(3) Contemplation of mind (cittanupassana). This is one subject of contemplation – the mind – differentiated into eight pairs of contrasting states of mind.”
“(4)Contemplation of phenomena (dhammanupassana). The word dhamma here probably signifies phenomena, which are classified into five categories governed by the Buddha's teaching, the Dhamma. Thus dhammanaupassana has a dual meaning, “dhammas (phenomena) contemplated by way of the Dhamma (the teaching).” The five categories are: the five hindrances, the five aggregates, the six internal and external sense bases, the seven factors of enlightenment and the Four Noble Truths>
(more info: http://www.accesstoinsight.org/lib/authors/nyanasatta/wheel019.html)
Seven factors of enlightenment: Mindfulness, discrimination of phenomena, energy, rapture, tranquility, concentration, equanimity
Four Elements: Earth, Water, Fire and Air. (4) “These represent four “behavioral modes” of matter: Solidity, fluidity, energy and distention” (more info: link: http://www.accesstoinsight.org/tipitaka/mn/mn.028.than.html)
Ten paramis (parimatis) (http://www.insightmeditationcenter.org/books-articles/articles/theparamis/)
Definition of paramis - The perfection of certain virtues. A perfectly enlightened being must be perfect in all of these qualities. In Theravada Buddhism there are ten: (Check Definition)
1. Generosity
2. Virtue
3. Renunciation
4. Wisdom
5. Energy
6. Patience
7. Truthfulness
8. Resolve
9. Loving-kindness
10. Equanimity
Four stages of enlightenment
1. steam-enterer - Sotapanna
2. once-returner - Sakadagami
3. nonreturner - Anagami
4. arahant
Five spiritual faculties (for more information see: http://www.accesstoinsight.org/lib/authors/conze/wheel065.html)
1. faith
2. energy
3. mindfulness
4. concentration
5. wisdom
Dependent Origination: (5) “Because of (1) ignorance (avijja), lack of direct knowledge of the Four Noble Truths, we engage in wholesome and unwholesome activities of body, speech and mind; these are (2) volitional formations (sankhara), in other words, kamma. Volitional formations sustain consciousness from one life to the next and determine where it re-arises; in this way volitional formations condition (3) consciousness (vinnana). Along with consciousness, beginning from the moment of conception comes (4) “name-and-form” (namarupa), the sentient organism with its physical form (rupa) and its sensitive and cognitive capacities (nama). The sentient organism is equipped with (5) six sense bases (salayatana), the five physical sense faculties and the mind as organ of cognition. The sense bases allow (6) contact (phassa) to occur between consciousness and its objects, and contact conditions (7) feeling (vedanna). Called into play by feeling, (8) craving (tanha) arises, and when craving intensifies it gives rise to (9) clinging (upadana), tight attachment to the objects of desire through sensuality and wrong views. Impelled by our attachments, we again engage in volitional actions pregnant with (10) a new existence (bhava). At death this potential for new existence is actualized in a new life beginning with (11) birth (jati) and ending in (12) aging-and-death (jaramarana).”
The four noble truths (6)
The first noble truth of suffering is to be fully understood. The second truth, the truth of suffering's origin (craving) is to be abandoned, the third noble truth of the cessation of suffering is to be realized and the fourth noble truth, the truth of the path, is to be developed. “(7)
“Now this, monks, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering, in brief the five aggregates subject to clinging are suffering.
Now this, monks, is the noble truth of the origin of suffering: it is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination.
Now this, monks, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonattachment.
Now this, monks, is the noble truth of the way leading to the cessation of suffering: it is the Noble Eightfold Path; that is: the moral group (Silakhandha) which is made up of right speech, right action and right livelihood; the concentration group (samadhikkhandha) which is made up of right effort, right mindfulness and right concentration; and the wisdom group (pannakkhandha) which is made up of right view and right intention.
Noble Eightfold Path (8):
Right View: Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering and knowledge of the way leading to the cessation of suffering.
Right Intention: Intention of renunciation, non-ill will and harmlessness.
Right Speech: Abstinence from false speech, malicious speech, harsh speech and idle chatter.
Right Action: Abstinence from the destruction of life, taking what is not given and sexual misconduct.
Right Livelihood: Having abandoned a wrong mode of livelihood and earns a living through wholesome means.
Right Effort: A monk generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind and strives. He generates desire for the abandoning of arisen evil unwholesome states... He generates desire for the arising of unarisen wholesome states... He generates desire for the continuation of arisen wholesome states, for their nondecline, increase, expansion and fulfillment by development; he makes an effort, arouses energy, applies his mind and strives.
Right Mindfulness: A monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to this world.
Right Concentration: Secluded from sensual pleasures, secluded from unwholesome states, a monk enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body, he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana, which is neither painful nor nor pleasant and includes the purification of mindfulness by equanimity.
Another way of looking at the four noble truths is:
1. Suffering - illness
2. Cause of suffering - diagnosis
3. Suppression of suffering - cure
4. Way leading to a suppression of suffering - treatment
(Please see: http://www.buddhanet.net/fundbud4.htm for a more detailed explanation. )
Karma (Kamma) – (9) “The governing factor in this process (of Dhamma), the factor that makes the entire process a lawful one. “Kamma” literally means action, but technically refers to volitional (intentional) action”
The term merit refers to wholesome kamma (Sanskrit Karma) considered in terms of its capacity to produce favorable results within the round of rebirths” (10)
Two categories of Kamma- (11) Unwholesome (Akusala) and Wholesome (Kusala)
“Unwholesome kamma is action that is spiritually detrimental to the agent, morally reprehensible, and potentially productive of an unfortunate rebirth and painful results. The criterion for judging an action to be unwholesome is its underlying motives, the “roots” from which it springs. There are three unwholesome roots: greed, hatred and delusion. From these arises a wide variety of secondary defilements-states such as anger, hostility, envy, selfishness, arrogance, pride, presumption and laziness – and from the root defilements and secondary defilements arise defiled actions.
Wholesome kamma, on the other hand, is action that is spiritually beneficial and morally commendable; it is action that ripens in happiness and good fortune. Its underlying motives are the three wholesome roots: nongreed, nonhatred, and nondelusion, which may be expressed more positively as generosity, loving-kindness, and wisdom” “Mundane wholesome actions have the potential to produce a fortunate rebirth and pleasant results within the round of rebirths. The world-transcending or supramundane (lokuttara) wholesome actions – namely, the kamma generated by devloping the Noble Eightfold Path and other aids to enlightenment-lead to enlightenment and to liberation from the round of rebirths”
Ten pathways of unwholesome and wholesome kamma – body, speech and mind.
Unwholesome bodily misconduct: killing; stealing and sexual misconduct.
Unwholesome verbal misconduct: lying, malicious speech, harsh speech and idle chatter/gossip.
Unwholesome mental misconduct: Covetousness, ill will and wrong view. (pg. 148)
The ten wholesome actions are their opposites: abstinence from the three kinds of bodily misconduct; abstinence from the four kinds of verbal misconduct and noncovetousness, goodwill and right view
Five aggregates : Form, feeling, perception, volitional formation and consciousness (12)
Form (rupa) – the physical component of experience;
Feeling (vedana) the affective tone of experience – either pleasant, painful or neutral
Perception (sanna) the identification of things through their distinctive marks and features
Volitional formations (sankhara) a term for the multifarious mental factors involving volition, choice and intention
Consciousness (vinnana ) cognition arisen through any of the six sense faculties – eye, ear, nose, tongue, body and mind
“The three delusions are the notion that the aggregates are permanent, source of true happiness and a self. Insight into the five aggregates show that they are impermanent (anicca), suffering (dukha) and nonself (anatta)” -(13) -”This is called the direct knowledge of the three characteristics of existence (tilakkhana)
The Six Internal and External Sense Bases:
Internal External
eye forms
ear sounds
nose smells
tongue tastes
body tactile objects
mind mental phenomena
1.Bodhi, Bhikku. In the Buddha's Words: An Anthology of Discourses from the Pāli Canon. Boston, MA: Wisdom Publications, 2005. 108-109. Print.
2. ibid pg. 22
3. ibid pg. 263
4. ibid pg. 312
5. ibid Pg. 313
6. ibid pg. 49
7. ibid pg 76
8.ibid pg. 239
9. ibid pg. 145
10. ibid pg 5
11. ibid pg. 146
12. ibid pg. 305
13. ibid pg. 307
This page was created to help those who are interested in learning what Buddhists believe. The following is just a general overview of Theraveda Buddhism although this page is far from complete. Please take a look at some of the links on this page or the useful links page to study these concepts in detail. It is also recommended to take a meditation course to experience these concepts first hand instead of trying to understand them at the intellectual level. We have provided some links to some of the popular Vipassana meditation courses throughout the United States. If you know of another course, please email us and we will add it to our website.
The Pali Canon is commonly known as the Tipitaka, the “Three Baskets” or “Three Compilations” which are: The Vinaya Pitaka (the compilation of discipline: hyperlink: http://www.accesstoinsight.org/tipitaka/vin/); The Sutta Pitaka (hyperlink: http://www.accesstoinsight.org/tipitaka/sutta.html) and the Abhidhamma Pitaka (hyperlink: http://www.accesstoinsight.org/tipitaka/abhi/).
A lot of the information on this webpage was compiled from a few different sources although most of it comes from Bhikku Bodhi's “In the Buddha's Words” (hyperlink: http://www.amazon.com/Buddhas-Words-Anthology-Discourses-Teachings/dp/0861714911/ref=sr_1_1?ie=UTF8&qid=1382986555&sr=8-1&keywords=in+the+Buddha%27s+words)
Dharma (Dhamma) (1) - “The Dhamma, in its broadest sense, is the immanent, invariable order of the universe in which truth, lawful regularity, and virtue are inextricably merged. This cosmic Dhamma is reflected in the human mind as the aspiration for truth, spiritual beauty, and goodness; it is expressed in human conduct as wholesome bodily, verbal, and mental action.”
Three types of benefit that the Buddha's teaching is intended to promote, graded hierarchically according to relative merit:
1. Welfare and happiness directly visible in this present life (dittha-dhamma-hitsukha), attained by fulfilling one's moral commitments and social responsibilities
2. Welfare and happiness pertaining to the future life (samparayika-hitasukha), attained by engaging in meritorious deeds;
3. The ultimate good or supreme goal (paramattha), Nibbana, final release from the cycle of rebirths, attained by developing the Noble Eightfold Path.
Three roots of evil: Greed (which includes lust), hatred and delusion
Wrong Livelihoods – “Five trades that should not be taken up by lay followers: trading in weapons, trading in living beings, trading in meat, trading in intoxicants and trading in poison” (More info: Hyperlink: http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-ajivo/index.html)
The Five Hindrances: Sensual desire (craving), ill will, drowsiness, restlessness and doubt.
(for more info go to http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel026.html )
(2) “Another aspect of human life that brings to the fore of the differences between the worldling and the noble disciple is the changing vicissitudes of fortune. The Buddhist texts neatly reduce these to four pairs of opposites, known as the eight worldly conditions (attha lokadhamma): gain and loss, fame and disrepute, praise and blame, pleasure and pain... While the worldling is elated by success in achieving gain, fame, praise, and pleasure, and dejected when confronted with their undesired opposites, the noble disciple remains unperturbed. By applying the understanding of impermanence to both favorable and unfavorable conditions, the noble disciple can abide in equanimity, not attached to favorable conditions, not repelled by unfavorable ones. Such a disciple gives up like and dislikes, sorrow and distress, and ultimately wins the highest blessing of all: complete freedom from suffering”
Four foundations of mindfulness (3)
“(1). Contemplation of the body (kayanupassana) . This comprises fourteen subjects of meditation: Mindfulness of breathing, contemplation of four postures; clear comprehension of activities; attention to the unattractive nature of the body (viewed by way of its organs and tissues); attention to the elements; and nine charnel ground contemplations, contemplations based on corpses in different stages of decomposition.”
“(2) Contemplation of feeling (vedanaupassana) – Feeling is differentiated into primary types – pleasant, painful, and neither-painful-nor-pleasant-which are each further distinguished into carnal and spiritual feelings. However, because these are all merely different types of feeling, the contemplation of feeling is considered one subject.”
“(3) Contemplation of mind (cittanupassana). This is one subject of contemplation – the mind – differentiated into eight pairs of contrasting states of mind.”
“(4)Contemplation of phenomena (dhammanupassana). The word dhamma here probably signifies phenomena, which are classified into five categories governed by the Buddha's teaching, the Dhamma. Thus dhammanaupassana has a dual meaning, “dhammas (phenomena) contemplated by way of the Dhamma (the teaching).” The five categories are: the five hindrances, the five aggregates, the six internal and external sense bases, the seven factors of enlightenment and the Four Noble Truths>
(more info: http://www.accesstoinsight.org/lib/authors/nyanasatta/wheel019.html)
Seven factors of enlightenment: Mindfulness, discrimination of phenomena, energy, rapture, tranquility, concentration, equanimity
Four Elements: Earth, Water, Fire and Air. (4) “These represent four “behavioral modes” of matter: Solidity, fluidity, energy and distention” (more info: link: http://www.accesstoinsight.org/tipitaka/mn/mn.028.than.html)
Ten paramis (parimatis) (http://www.insightmeditationcenter.org/books-articles/articles/theparamis/)
Definition of paramis - The perfection of certain virtues. A perfectly enlightened being must be perfect in all of these qualities. In Theravada Buddhism there are ten: (Check Definition)
1. Generosity
2. Virtue
3. Renunciation
4. Wisdom
5. Energy
6. Patience
7. Truthfulness
8. Resolve
9. Loving-kindness
10. Equanimity
Four stages of enlightenment
1. steam-enterer - Sotapanna
2. once-returner - Sakadagami
3. nonreturner - Anagami
4. arahant
Five spiritual faculties (for more information see: http://www.accesstoinsight.org/lib/authors/conze/wheel065.html)
1. faith
2. energy
3. mindfulness
4. concentration
5. wisdom
Dependent Origination: (5) “Because of (1) ignorance (avijja), lack of direct knowledge of the Four Noble Truths, we engage in wholesome and unwholesome activities of body, speech and mind; these are (2) volitional formations (sankhara), in other words, kamma. Volitional formations sustain consciousness from one life to the next and determine where it re-arises; in this way volitional formations condition (3) consciousness (vinnana). Along with consciousness, beginning from the moment of conception comes (4) “name-and-form” (namarupa), the sentient organism with its physical form (rupa) and its sensitive and cognitive capacities (nama). The sentient organism is equipped with (5) six sense bases (salayatana), the five physical sense faculties and the mind as organ of cognition. The sense bases allow (6) contact (phassa) to occur between consciousness and its objects, and contact conditions (7) feeling (vedanna). Called into play by feeling, (8) craving (tanha) arises, and when craving intensifies it gives rise to (9) clinging (upadana), tight attachment to the objects of desire through sensuality and wrong views. Impelled by our attachments, we again engage in volitional actions pregnant with (10) a new existence (bhava). At death this potential for new existence is actualized in a new life beginning with (11) birth (jati) and ending in (12) aging-and-death (jaramarana).”
The four noble truths (6)
The first noble truth of suffering is to be fully understood. The second truth, the truth of suffering's origin (craving) is to be abandoned, the third noble truth of the cessation of suffering is to be realized and the fourth noble truth, the truth of the path, is to be developed. “(7)
“Now this, monks, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering, in brief the five aggregates subject to clinging are suffering.
Now this, monks, is the noble truth of the origin of suffering: it is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination.
Now this, monks, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonattachment.
Now this, monks, is the noble truth of the way leading to the cessation of suffering: it is the Noble Eightfold Path; that is: the moral group (Silakhandha) which is made up of right speech, right action and right livelihood; the concentration group (samadhikkhandha) which is made up of right effort, right mindfulness and right concentration; and the wisdom group (pannakkhandha) which is made up of right view and right intention.
Noble Eightfold Path (8):
Right View: Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering and knowledge of the way leading to the cessation of suffering.
Right Intention: Intention of renunciation, non-ill will and harmlessness.
Right Speech: Abstinence from false speech, malicious speech, harsh speech and idle chatter.
Right Action: Abstinence from the destruction of life, taking what is not given and sexual misconduct.
Right Livelihood: Having abandoned a wrong mode of livelihood and earns a living through wholesome means.
Right Effort: A monk generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind and strives. He generates desire for the abandoning of arisen evil unwholesome states... He generates desire for the arising of unarisen wholesome states... He generates desire for the continuation of arisen wholesome states, for their nondecline, increase, expansion and fulfillment by development; he makes an effort, arouses energy, applies his mind and strives.
Right Mindfulness: A monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to this world.
Right Concentration: Secluded from sensual pleasures, secluded from unwholesome states, a monk enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body, he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana, which is neither painful nor nor pleasant and includes the purification of mindfulness by equanimity.
Another way of looking at the four noble truths is:
1. Suffering - illness
2. Cause of suffering - diagnosis
3. Suppression of suffering - cure
4. Way leading to a suppression of suffering - treatment
(Please see: http://www.buddhanet.net/fundbud4.htm for a more detailed explanation. )
Karma (Kamma) – (9) “The governing factor in this process (of Dhamma), the factor that makes the entire process a lawful one. “Kamma” literally means action, but technically refers to volitional (intentional) action”
The term merit refers to wholesome kamma (Sanskrit Karma) considered in terms of its capacity to produce favorable results within the round of rebirths” (10)
Two categories of Kamma- (11) Unwholesome (Akusala) and Wholesome (Kusala)
“Unwholesome kamma is action that is spiritually detrimental to the agent, morally reprehensible, and potentially productive of an unfortunate rebirth and painful results. The criterion for judging an action to be unwholesome is its underlying motives, the “roots” from which it springs. There are three unwholesome roots: greed, hatred and delusion. From these arises a wide variety of secondary defilements-states such as anger, hostility, envy, selfishness, arrogance, pride, presumption and laziness – and from the root defilements and secondary defilements arise defiled actions.
Wholesome kamma, on the other hand, is action that is spiritually beneficial and morally commendable; it is action that ripens in happiness and good fortune. Its underlying motives are the three wholesome roots: nongreed, nonhatred, and nondelusion, which may be expressed more positively as generosity, loving-kindness, and wisdom” “Mundane wholesome actions have the potential to produce a fortunate rebirth and pleasant results within the round of rebirths. The world-transcending or supramundane (lokuttara) wholesome actions – namely, the kamma generated by devloping the Noble Eightfold Path and other aids to enlightenment-lead to enlightenment and to liberation from the round of rebirths”
Ten pathways of unwholesome and wholesome kamma – body, speech and mind.
Unwholesome bodily misconduct: killing; stealing and sexual misconduct.
Unwholesome verbal misconduct: lying, malicious speech, harsh speech and idle chatter/gossip.
Unwholesome mental misconduct: Covetousness, ill will and wrong view. (pg. 148)
The ten wholesome actions are their opposites: abstinence from the three kinds of bodily misconduct; abstinence from the four kinds of verbal misconduct and noncovetousness, goodwill and right view
Five aggregates : Form, feeling, perception, volitional formation and consciousness (12)
Form (rupa) – the physical component of experience;
Feeling (vedana) the affective tone of experience – either pleasant, painful or neutral
Perception (sanna) the identification of things through their distinctive marks and features
Volitional formations (sankhara) a term for the multifarious mental factors involving volition, choice and intention
Consciousness (vinnana ) cognition arisen through any of the six sense faculties – eye, ear, nose, tongue, body and mind
“The three delusions are the notion that the aggregates are permanent, source of true happiness and a self. Insight into the five aggregates show that they are impermanent (anicca), suffering (dukha) and nonself (anatta)” -(13) -”This is called the direct knowledge of the three characteristics of existence (tilakkhana)
The Six Internal and External Sense Bases:
Internal External
eye forms
ear sounds
nose smells
tongue tastes
body tactile objects
mind mental phenomena
1.Bodhi, Bhikku. In the Buddha's Words: An Anthology of Discourses from the Pāli Canon. Boston, MA: Wisdom Publications, 2005. 108-109. Print.
2. ibid pg. 22
3. ibid pg. 263
4. ibid pg. 312
5. ibid Pg. 313
6. ibid pg. 49
7. ibid pg 76
8.ibid pg. 239
9. ibid pg. 145
10. ibid pg 5
11. ibid pg. 146
12. ibid pg. 305
13. ibid pg. 307