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“…establishing ethical principles is possible when we take as our starting point the observation that we all desire happiness and not to suffer. We have no means of discriminating between right and wrong if we do not take into account others feelings, others suffering.” -HH Dalai Lama RIGHT UNDERSTANDING Understanding of suffering, of its origin, of its cessation, of the way leading to the cessation of suffering. RIGHT INTENTION Intention of renunciation, of non-ill will, of non-cruelty. RIGHT SPEECH Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, abstaining from useless speech. RIGHT ACTION Abstaining from killing living beings, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures. RIGHT LIVELIHOOD Having abandoned wrong livelihood, one continues one’s living by right livelihood. RIGHT EFFORT One awakens zeal for the non-arising of unwholesome states of mind by making effort, arousing energy, exerting one’s mind and striving. One awakens zeal for the abandoning of unwholesome states of mind by making effort, arousing energy, exerting one’s mind and striving. One awakens zeal for the arising of wholesome states of mind by making effort, arousing energy, exerting one’s mind, and striving. One awakens zeal for the continuance, non-disappearance, strengthening, increase, and full development of wholesome states of mind by making effort, arousing energy, exerting one’s mind and striving. RIGHT MINDFULNESS Having put away covetousness and grief for the world, one abides contemplating the body as a body, ardent, fully aware, and mindful. One abides contemplating feelings as feelings, ardent, fully aware, and mindful. One abides contemplating mind as mind, ardent, fully aware, and mindful. One contemplates contemplating dhamma categories as dhamma categories, ardent, fully aware, and mindful. RIGHT CONCENTRATION Quite secluded from sensual pleasures, secluded from unwholesome states of mind, one enters and abides in the first jhana, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. With the stilling of applied and sustained thought, one enters and abides in the second jhana, which has self-confidence and singleness of mind, is without applied and sustained thought, and has rapture and happiness born of concentration. With the fading away as well of rapture, one abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, one enters and abides in the third jhana, on account of which noble ones announce: ‘One has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, one enters and abides in the fourth jhana, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. I am unable to find the source for this material as it has been quite some time since I first came across it. If you should happen to know please can you email me. Thank you!  Top of Page Copyright 2006 - All rights reserved - Reproduction in whole without permission is prohibited. |
