Download Nnanavamsa1 and P. Krishnasamy2

Indian Streams Research Journal
ORIGINAL ARTICLE
ISSN:-2230-7850
BUDDHA'S PHILOSOPHICAL
INTERPRETATION
OF EIGHTFOLD PATH
Abstract:In brief, the Dhamma, the essence of the Buddha's teaching can be summed up in two
principles: the Four Noble Truths and Eightfold Noble Path. The first covers the side of doctrine, and
the Primary response it elicits understands; the second covers the side of discipline, in the broadest
sense of that word, and the primary response it calls for is practice. The two doctrines can be called
Dhamma and Vinaya.
The Eightfold Noble Path is divided into three sections: the first is Paññâ (wisdom) and
includes the first two factors of Samma-Ditthi (Right View or Understanding) and Samma-Sankappa
(Right Thought); second is Sila (morality) which includes Samma-Vacca (Right Speech), SammaKammanta (Right Action) and Samma-Ajiva (Right Livelihood); the third division is Samadhi
(concentration) including the final three elements of the Path-Samma-Vayama (Right Effort),
Samma-Sati (Right Mindfulness) and Samma-Samadhi ( Right Concentration). Investigation is
important to each group. Although it is virtually identical with the Pañña section of the Path, the faculty
of reasoned contemplation has significant role to play in the development of both Sila and Samadhi,
and Samadhi and Sila in turn both support investigation.
Nnanavamsa1 and P. Krishnasamy2
1
Ph. D (Research Scholar), Department of Philosophy, Ramakrishna Mission
Vivekananda Collage, Mylapore, Chennai.
2
Associate Professor, Department of Philosophy, Ramakrishna Mission
Vivekananda Collage, Mylapore, Chennai.
Nnanavamsa
Keywords:
Ph. D (Research Scholar), Department
of Philosophy,
Buddha's
Ramakrishna Mission Vivekananda Collage, Philosophical Interpretation
Mylapore, Chennai.
www.isrj.net
BUDDHA'S PHILOSOPHICAL INTERPRETATION OF EIGHTFOLD PATH
INTRODUCTION
To achieve the goal, knowing the way is of vital importance. It is natural that the person who does
not know the way cannot achieve the goal what he wants. Therefore, the person who knows guideline how it
can reach can achieve the goal what he wants without difficultly. There are so many ways to achieve the
goal in the all religions. In Buddhism, Buddha pointed out goal; Nirvana, or the end of suffering and the
way: Eightfold Noble Path meaning this is only the way 'O bhikkhus'( Ekayano ayam bhikkhave maggo).
Buddha, the founder of Buddhism was born in 563 B.C and demised in 483. At the age of 29, left
his kingdom and became an ascetic in search of the universal truth, absolute freedom from all kinds of
suffering in life. At the age of 35, he attained Buddhahood and he preached for forty-five years from the day
he delivered the first sermon to a group of five ascetics for the warfare and happiness of the many until he
attained final deliverance (Parinibbâna). Buddha taught various discourses to individuals or assemblies of
varied ranks at different places on different occasions during his ministry for forty-five years and soon after
attaining final deliverance (Parinibbâna). His teachings were recited together by his eminent elder
disciples at the fist Buddhist Council. They are called “ Five Nikayas ; (i) Dighanikâya, (ii) MajjhimaNikâya, (iii) Samyutta-Nikâya, (iiii) Anguttara-Nikâya and (v) Khuddhaka-Nikâya or Three Pitakas; (1)
the Vinaya Pitaka (the basket of discipline), (2) Sutta pitaka (the basket of discourses) and (3) the
Abhidhammâ Pitaka (the Basket of Ultimate reality). Among them, Eightfold Noble Path plays on the
Mijjima-Nikâya of Sutta Pitaka (the basket of discourses).
EIGHTFOLD NOBLE PATH
To attain Nirvana, or the end of suffering, Buddhists must follow Eightfold Noble Path as set forth
by Buddha over 2,500 years ago. The eight steps of the path placed at fourth of the Four Noble Truths, which
are the most fundamental of Buddha's teachings.
The Noble Truth of the Practical Way that leads to the Extinction of suffering (Dukkha-NirodhaGamini-Patipada-Ariya-Sacca) is called Eightfold Noble Path (Ariyo-atthingiko-maggo). They are:
1.Sammâ-Di??hi – Right-View or Right Understanding,
2.Sammâ -Sankappa – Right Thought,
3.Sammâ -Vâcâ – Right Speech,
4.Sammâ -Kammanta – Right Action,
5.Sammâ-Âjiva – Right Livelihood,
6.Sammâ -Vâyama – Right Effort,
7.Sammâ -Sati – Right Mindfulness,
8.Sammâ -Sammâdhi – Right Concentration.
1.Sammâ-Di??hi – Right-View or Right Understanding
Right-View or Right Understanding (Sammâ-Di??hi) means understanding of the Truth of
suffering (Dukkhe-nanam), understanding of the Origin of suffering (Dukkha-samudaye-nanam),
understanding of the Extinction of suffering (Dukkha-nirode-nanam) and understanding of the practical
Way that leads to the Extinction of suffering ( Dukkha-niroda-gaminiya-patipadaya-nanam). Furthermore,
it is called the first factor of eightfold noble path and a quality of fundamental importance in early
Buddhism. Just as the dawn is the forerunner of the sun. Similarly, right view or understanding is the
forerunner of all wholesome things. Right understanding also is crucial to understanding the Buddhist
belief, particularly the identification, causes and consequences. Through these eight steps only the
elimination of suffering has occurred. It conveys an understanding of the Buddhist philosophy of the nonpermanence of the self.
2. Sammâ -Sankappa – Right Thought
Right Thought (Sammâ-Sankappa) is called thoughts free from lust (Nikkhamma-sankappa),
thoughts free from ill-will or hatred (Avyapada-sankappa), and thoughts free from cruelty (Avihimsasankappa). Moreover, to have the Right Thought, a follower should fully understand his purpose in
following the teachings of the Buddha, as well as his outlook on the world and world issues.
3. Sammâ-Vâcâ – Right Speech
Right speech Sammâ-Vâcâ means avoidance of telling lie (Musavada veramani), avoidance of
slandering (Pisuna vaca veramani), avoidance of harsh speech (Pharusa vaca veramani) and avoidance of
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BUDDHA'S PHILOSOPHICAL INTERPRETATION OF EIGHTFOLD PATH
vain talk (samphappalapa caca veamani). The focus of the right speech is to avoid harmful language, such
as lying or unkind words. It is far better to use gentle, friendly and meaningful words, even when a situation
calls for a truth that may be hurtful, despite the follower's best intentions.
4. Sammâ-Kammanta – Right Action
The avoidance of the three bodily evil acts: (1) the avoidance of killing ( Panâtipata veramani),(
2) The avoidance of stealing (Adinnadan veramani) and (3) The avoidance of dance of sexual misconduct (
Kamesu micchacara veramani) is called Right action (Sammâ-Kammanta). The Right Action forms a list
of fundamental ethical behaviors all practicing Buddhists should follow.
5. Sammâ-Âjiva – Right Livelihood
Right Livelihood (Sammâ-Âjiva) means that the noble disciple, avoiding a wrong way of living,
gets his livelihood by a right way of living. Those seeking enlightenment should pick the Right Livelihood
to support the other fundamentals of Buddhism. Followers should avoid employment in positions where
their actions may cause harm to others, be it directly or indirectly.
6. Sammâ-Vâyama – Right Effort
Right Effort (Sammâ-Vâyama) is to avoid arising of the evil, unwholesome things that have not
yet arisen, to overcome the evil, unwholesome things that have already arisen, to arouse wholesome things
that have not yet arisen, and to maintain the wholesome things that have already arisen. Buddhists
(followers) recognize that human nature limits the mind at times and causes ill thoughts. Unlike right
Thought, the Right Effort focuses on working to remove the bad thoughts and replace them with positive,
more pleasant thought
7. Sammâ-Sati – Right Mindfulness
Right Mindfulness (Sammâ-sati) is called dwelling upon the contemplation of the constituent
parts of the body, consisting of the head hair, body hair, etc.( Kayekayanupassi- viharati), dwelling upon the
contemplation of the feelings in the feeling (Vedanasu-vedana-nupassi-viharati), dwelling upon the
contemplation of the mind in the mind (Citte-citta-nupassi-viharati) and dwelling upon the contemplation
of the mind object or state of the mind object or state of the mind in the state of such mindedness (Dhammedhamma-nupassi-viharati). The other meaning of Right Mindfulness is; the right mindfulness, along with
right concentration, is the foundation behind Buddhist (follower) meditation. Monks, or other followers,
should focus their minds on their body, emotions, mental workings, and mental qualities, but not on worldly
desire and aversion while meditating.
8. Sammâ- Sammâdhi – Right Concentration
Right Concentration (Sammâ-sammâdhi) is called attainment of the four stages of Tranquility
(Jhana). Another definition is: coupled with right mindfulness, right concentration lays the framework for
proper meditation. Rather than focusing on the mental aspects, the right concentration gives instructions as
to how to work through the steps of focus in effective meditation.
THE TWO KINDS OF EIGHTFOLD NOBLE TPATH
There are two kinds of Eightfold Noble Path. This is an important distinction to remember:
1.The mundane path
2.The supramundane path
The mundane path is developed when we try to purify our discipline, to develop concentration and
to arouse insight either in day to day practice or in intensive periods of practice on retreats. The word
“mundane” here does not mean a worldly path in the ordinary sense, i.e. a path leading to wealth, fame or
worldly success. This path leads to enlightenment, and in fact we have to practice the mundane path to reach
the supramundane path. This is called mundane path because even at this highest level of insight
contemplation, of condition objects, that is, things included in the five aggregates.
The supramundane path is the direct seeing of Nibbâna, the unconditioned element. People often
mistake Eightfold Noble Path for a mere path of ethical conduct. They think that as long as they are living
within basic framework of morality, they are in accordance with the Noble Eightfold Path. This is not the
case. The Eightfold Noble Path is the way which leads to the cassation of Dukkha. When we practice the
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BUDDHA'S PHILOSOPHICAL INTERPRETATION OF EIGHTFOLD PATH
mundane path, our understanding gets deeper and deeper, sharper and sharper and when insight reaches is
climax, at some unexpected moment a sudden radical change can take place. When wisdom stands at its
highest point, if all the faculties of the mind are fully mature and the wish for enlightenment is strong and
steady, then the mind turns away from all conditioned phenomena and focuses on the unconditioned
element. Now, the mind breaks through to the realization of Nibbâna. When this happens, all the eight
factors of the path rise up simultaneously with great power of penetration, focusing upon Nibbâna.
Therefore, at this time the eight factors constitute the supramundane path or transcendental path.
CONCLUSION
The Eightfold Noble Path is divided into three sections: (Sila) morality or ethical conduct,
(Sammâdhi) mental development and (Paññâ) wisdom. The Eightfold Noble Path describes the way to the
end of suffering, as it was laid out by the Gautama Buddha. It is a practical guideline to ethical and mental
development with the goal of freeing the individual from attachments and delusions. The eight aspects of
the path are not to be understood as a sequence of single steps, instead they are highly interdependent
principles that have to be seen in relationship with each other. Therefore, Right view or Understanding and
Right Intention refer to cognitive aspect of wisdom (Paññâ). Right Speech, Right Action and Right
Livelihood are the principle of ethical conduct (Sila). Right Effort, Right Mindfulness and Right
Concentration refer to mental development (Sammâdhi) in Eightfold Path. If we follow Lord Buddha's
Eightfold Path, surely we will be spiritually, mentally, and physically purified
REFERENCE
1.U KO LAY, (Trans) ,Majjima-Nikaya, Satipathana Sutta; Yangon; 1998
2. U BA KHIN, ARIYA-SACCA, the Noble Truths, the Principles of Buddhism both in English &
Burmese, Yangon: 1967
3.Noble Eightfold Path, http://www.fundamentalbuddhism.com/noble-eightfold-path. html
4.U BA KHIN, ARIYA-SACCA, the Noble Truths, the Principles of Buddhism both in English & Burmese,
Yangon: 1967, PP. 44-45.
_________________________________________________________________________
1. Mijjima Nikaya, Sutta Nipaata, P. 55-63
2.The Noble Truths, the Principles of Buddhism both in English & Burmese, P.38
3. The Noble Truths, the Principles of Buddhism both in English & Burmese, P.39
4.The Noble Truths, the Principles of Buddhism both in English & Burmese, P.39-40-41
5. The Noble Truths, the Principles of Buddhism both in English & Burmese, P.40
6.The Noble Truths, the Principles of Buddhism both in English & Burmese, P.40
7.The Noble Truths, the Principles of Buddhism both in English & Burmese, P.41
8.The Noble Truths, the Principles of Buddhism both in English & Burmese, P.42
9.The Noble Truths, the Principles of Buddhism both in English & Burmese, P.43
10.Noble Eightfold Path
11. The Noble Truths, the Principles of Buddhism both in English & Burmese, P.44-45
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