Theravada Buddhist Soteriology
(Course
code: -)
The applicability of “Dukkha Nirodha GŒmini PatipadŒ
Ariya Sacca” for current social issues
(Assignment 01)
Lecturer:
|
Name:
Student
Number:
1st semester
Date:
24th
August 2014
University
of
|
Contents
1. Introduction
…………………………………………………………………………………..1
2. Three insights for the truth of the path leading to the
cessation of un-satisfactoriness………2
6. End notes……………………………………………………………………….….………..
19
7. Bibliography
………………………………………………………………..….……………20
Introduction
In the current world, crime are rapidly increasing without
fright and limit. Most people are committing the crime for fulfil their
desires. The most of the time, there is no value for righteous in the society
and unrighteous leads the current world. Due to these reasons most people are
living with fear and worry. The religious leaders do their best to decrease the
corruption but the nature of human is committing crime again and again until
they get results of their deeds.
People select their own path to advance their
life with the lack of Dhamma knowledge. Therefore, they do not know what is
right and wrong paths. Without knowing, they increase their desires and
following wrong paths in the society. Most of the people are following two
paths in their life.
1. KŒmasukhallikŒnuyogo
Self-indulgence
2.
AttakilamatŒnuyougo Self-mortification
Those who following the first path they increase
their desirers day by day and misleading their life into wrong path. Those who
following the second path they also tried descries their desires but unable to
success on their path. Therefore they need to have mutual understand regarding
both paths and right understand the eight noble path to turn their path into
liberation. Noble eight fold path direct guide to the liberation.
In this assignment I would like to indicate
the forth noble truth (Dukkha Nirodha GŒmini PatipadŒ Ariya Sacca) which is most applicable for
the current social issues. There are many social issues which need swift answer
to sustainable development. The Forth Noble Truth is which the best solutions
for current social crises as well as the path of liberation.
Three insights for the truth of the path
leading to the cessation of un-satisfactoriness
The Noble Eightfold Path which leads to the
cessation of suffering. The Buddha has mentioned in Dhammacakkapavattana sutta,
regarding the significance of this Noble eightfold Path.
“Ida bhikkhave dukkha nirodha gŒmini patipadŒ
ariya saccam. ayamewa ariyo attangiko maggo seyyatidam, sammŒditthi,
sammŒ samkappo, sammŒ vŒca, sammŒ
kammanto, sammŒ Œjiva, sammŒ
vŒyŒmo, sammŒ
sati, sammŒ SamŒdhi” [1]
"The way leading to cessation of suffering, as a noble truth, is
this,
1.
Right View
2.
Right
Thoughts
3.
Right
Speech
4.
Right
Actions
5.
Right
Livelihood
6.
Right
Effort
7.
Right
Mindfulness
The
Dhammapada has mentioned significant of noble eight fold path for attain
enlightenment as follows,
“Esova maggo
natthanno - dassanassa visodaye
Etamhi tumhe patipajjetha -
marasenam pamohanam”
This is the path no any other path
to Nibbana therefore you all practice this path and defeat the army of the
Mara” [3]
According to Pali texts, noble eight fold path include all
the Buddha’s doctrine. In Majjhima Nikaya mention when people practice the
noble eight fold path they trained the three fold training
of the Buddhist teaching.[4]
In Majjhima NikŒya SalŒyatana vagga Buddha mentioned when
the person practice the noble eight fold path he practice the all 38 aspects of
enlightenment.[5] In
Sanyutta NikŒya Oga vagga says to stop all the streams pertaining to
suffering should practice the noble eight fold path.
“Imesam kho bhikkhave abhinnaya
parinnaya parikkahaya pahanaya ariyo attangiko maggo bhavetabba”[6]
This
unique path is the only straight route that leads to emancipation. It avoids
the extreme of self-mortification that weakens one’s intellect and the extreme
of self-indulgence that retards one’s moral progress. Only this middle way can
realized and eradicate both suffering and craving. It enunciated by Buddha
himself and attaining the supreme bliss of emancipation. These eight factors of
the eightfold path the first two are grouped in wisdom, the second three in
morality and last three in concentration. The aim of Eightfold Path is to
promote and perfect the three essential of Buddhist training and discipline: S´la,
Samādhi and Pañña. Sīla means the ethical conduct by developing Sammāvāca,
Sammākammanta and Sammajiva. According to Sammavaca one should avoid the four
types of wrong speech; telling lies, slandering, harsh speech and useless
words. He should use truthful words useful to the society. The Buddha said one
should speak noble word, if not keep silent ‘dhammi vā katha, ariyo vā tunhi
bhavo’. According to Samma ajiva one should abstain from destroying life,
stealing and sexual misconduct. Following right livelihood one should abstain
from profession harmful to others, trading in arms, slaves, intoxicants,
animals for slaughter, selling flesh and poison. Therefore one should
protecting Sīla. No spiritual attainments are possible without the moral basis.
Therefore Sīla is the foundation leading to Nibbāna.
The
next step is Samādhi (Sammāvāyāma, Sammāsati and Sammāsamadhi). In the right
effort; one must discard evils that have arisen, the effort to prevent the
arising of un-risen evils, the effort to develop un-risen good and
augment-arisen well. Thereafter right mindfulness should be followed with
regard to the activities of the body, feeling, mind and conception or Damma. In
this manner, Samadhi is the essential to concentrate on any object of
meditating and mindfulness gradually the mind rests on Samadhi. The right
concentration is ones should develop the mental state from first trance to
fourth trance (Jhana).
The
final stage is Paññā (Sammāditthi, Sammāsankappa). Right understanding is
essential to develop wisdom. It is exactly the understanding of the Four Noble
Truths. The deep understanding is called penetration (pativedha). It is seeing
a thing in its true nature. It is not the general understanding; it has nothing
to do with rites and rituals.
In
the First Noble Truth, one understands the nature of life is suffering, sorrow
and joys Parinneyya. In the Second Noble Truth one understands the origin of
Dukkha as thirst and eradicates Pahātabba. In the Third Noble Truth the
cessation is realized Sacchikatabba. Finally, in the Fourth Noble Truth is the
path leading to the realization Bhavetabba.
Thereafter,
SammŒ
sankappa is threefold: Nekkhamma-sankappa renunciation, Avyapada-sankappa
non-hatred and Avihimsa-sankappa non-violence. With these three categories,
true wisdom is predominant. It gives a clear idea that evil, hatred and
violence are the result of lack of wisdom. In all sphere of life, individual,
social Paññā become small developed with the ultimate thought of renunciation.
According
to the order of progress morality, concentration and wisdom are the three
stages of the path. These factors that comprise the noble eightfold path
signify eight mental properties collectively found in the four classes of super
mundane consciousness. Whose object is emancipation?
Ven. Walpola Rahula, interpreted regarding the noble
eightfold path is to be developed more or less simultaneously, as far as
possible according to the capacity of each individual. They are all linked
together and each helps the cultivation of the others. Bhikkhu Bodhi explains
that "with a certain degree of progress all eight factors can be 9 present
simultaneously, each supporting the others. However, until that point is
reached, some sequence in the unfolding of the path is inevitable.
According to the discourses in the Pali and Chinese canons, eight parts are used as the
support and requisite conditions for the practice of right concentration.
Understanding of the right view is the preliminary role, and is also the
forerunner of the entire Noble Eightfold Path. The practitioner should first
try to understand the concepts of right view. Once right view has been
understood, it will inspire and encourage the arising of right intention within
the practitioner. Right intention will lead to the arising of right speech.
Right speech will lead to the arising of right action. Right action will lead
to the arising of right livelihood. Right livelihood will lead to the arising
of right effort. Right effort will lead to the arising of right mindfulness.
The practitioner must make the right effort to abandon the wrong view and to
enter into the right view. Right mindfulness is used to constantly remain in
the right view. This will help the practitioner restrain greed, hatred and
delusion.
Once these support and requisite conditions have been
established, a practitioner can then practice right concentration more easily.
During the practice of right concentration, one will need to use right effort
and right mindfulness to aid concentration practice. In the state of
concentration, one will need to investigate and verify his or her understanding
of right view. This will then result in the arising of right knowledge, which
will eliminate greed, hatred and delusion. The last and final factor to arise
is right liberation.
The applicability of eight noble path to swift solution for current social issues
In first three noble truths give understand about the Dukkha
which has translated as suffering. . In fourth noble truth give practical
method to cease the suffering. It is pertaining to human body, words, and mind.
If someone attempts to make a crime, all are included into these three
quantities. The understanding and practicing of eightfold noble path make
people governor virtues as well as leading towards liberation. Therefore this
noble eightfold path is not only for liberation but also for the applicable to
provide swift solution for current social issues.
Right view (samyag-dṛṣṭi / sammā-diṭṭhi) can also be translated
as "right perspective", "right outlook" or "right
understanding". It is the right way of looking at life, nature, and the
world as they really are for us. It is to understand how our reality works. It
acts as the reasoning with which someone starts practicing the path. It
explains the reasons for
our human existence, suffering, sickness, aging, and death, the existence of
greed, hatred, and delusion. Right view gives direction and efficacy to the
other seven path factors. It begins with concepts and propositional knowledge,
but through the practice of right concentration, it gradually becomes
transmuted into wisdom, which can eradicate the fetters of the mind.
An understanding of right view will inspire the person to lead a virtuous life
in line with right view. In the Pāli and Chinese canons,
it is explained thus and what is right view? Knowledge with reference to
suffering, knowledge with reference to the origination of suffering, knowledge
with reference to the cessation of suffering, knowledge with reference to the
way of practice leading to the cessation of suffering: This is called right
view.
In MahŒcattarisaka Sutta of mention about
two type of right views. Those are,
1.
Sasava punna bhagiya upadhi vepakkha
samma ditthi - view with taint
2.
Ariya anasava lokuttra magganga
samma ditthi - view without taint
The view with taint means mundane right view on merit and
its result. The view without taint means right view the person get after attain
in to stream enter stage.[xxv]
In Samyutta NikŒya, sammŒ
ditthi sutta divides these types using names such as Dasavastuka sammŒ
ditthi and Kammassakata sammaditthi.that sutta give list of views as follows,
01.
Has result what we give
02.
Has result in worship or venerate
03.
Has result in giving things for
virtuous people
04.
Has result in good and bad action
05.
Has this world
06.
Has rebirth after death
07.
Has result of treatment to mother
08.
Has result of treatment to farther
09.
There are spontaneous
10.
There are Bhikkhus who teach dhamma
with fully understanding about this world and next world.[xxvi]
In SammŒ ditthi Sutta of Majjhima NikŒya
says understanding the wholesome roots and unwholesome roots is the right view.[xxvii]
According to samyutta NikŒya Kaccanavaccagotta sutta right
understand about eternalism and annihilation is the right view.[xxviii]
Right view has many facets; its elementary form is suitable
for lay followers, while the other form, which requires deeper understanding,
is suitable for monastics. Usually, it involves understanding the following
reality:
1.
Moral law of karma:
Every action (by way of body, speech, and mind) will have karmic results (a.k.a. reaction). Wholesome and unwholesome
actions will produce results and effects that correspond with the nature of
that action. It is the right view about the moral process of the world.
2.
The three characteristics: everything that arises will cease (impermanence). Mental
and body phenomena are impermanent, source of suffering and not-self.
3.
Suffering: Birth, aging, sickness, death,
sorrow, lamentation, pain, grief, distress, and despair are suffering. Not
being able to obtain what one wants is also suffering. The arising of craving
is the proximate cause of the arising of suffering and the cessation of craving
is the proximate cause of the cessation of the suffering. The quality of
ignorance is the root cause of the arising of suffering, and the elimination of
this quality is the root cause of the cessation of suffering. The way leading
to the cessation of suffering is the noble eightfold path. This type of right
view is explained in terms of Four Noble Truths.
Right view for monastic’s is explained in detail in
the Sammādiṭṭhi Sutta ("Right View
Discourse"), in which Ven.Sariputta instructs that right view can
alternately be attained by the thorough understanding of the unwholesome and
the wholesome, the four nutriments, the twelve nidŒnas or
the three taints. "Wrong view" arising from ignorance (avijja),
is the precondition for wrong intention, wrong speech, wrong action, wrong
livelihood, wrong effort, wrong mindfulness and wrong concentration. The
practitioner should use right effort to abandon the wrong view and to enter into
right view. Right mindfulness is used to constantly remain in right view.
The purpose of right view is to clear one's path of the
majority of confusion, misunderstanding, and deluded thinking. It is a means to
gain right understanding of reality. Right view should be held with a flexible,
open mind, without clinging to that view as a dogmatic position. In this way,
right view becomes a route to liberation rather than an obstacle.
Right intention (samyak-saṃkalpa/sammā sankappa) can also be known as
"right thought", "right resolve", "right
conception", "right aspiration" or "the exertion of our own
will to change". In this factor, the practitioner should constantly aspire
to rid themselves of whatever qualities they know to be wrong and immoral.
Correct understanding of right view will help the practitioner to discern the
differences between right intention and wrong intention. In the Chinese and
Pali Canon, it is explained thus and what is right resolve? Being resolved on
renunciation on freedom from ill will, on harmlessness: This is called right
resolve.
It means the renunciation of the worldly things and an
accordant greater commitment to the spiritual path; good will; and a commitment
to non-violence, or harmlessness, towards other living beings.
For the mind to be unified in concentration, it is necessary
to refrain from unwholesome deeds of body and speech to prevent the faculties
of bodily action and speech from becoming tools of the defilements. Ethical
conduct (Śīla / Sīla) is used primarily to facilitate
mental purification.
Right speech (samyag-vāc / sammā-vācā), deals with the way in
which a Buddhist practitioner would best make use of their words. In the Pali
Canon, it is explained thus and what is right speech? Abstaining from lying,
from divisive speech, from abusive speech, and from idle chatter: This is
called right speech.
·
Abandoning
false speech... He speaks the truth, holds to the truth, and is firm, reliable,
no deceiver of the world...
·
Abandoning
divisive speech... What he has heard here he does not tell there to break those
people apart from these people here...Thus reconciling those who have broken
apart or cementing those who are united, he loves concord, delights in concord,
enjoys concord, and speaks things that create concord...
·
Abandoning
abusive speech... He speaks words that are soothing to the ear, that are
affectionate, that go to the heart, that are polite, appealing and pleasing to
people at large...
·
Abandoning
idle chatter... He speaks in season, speaks what is factual, what is in
accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth
treasuring, seasonable, reasonable, circumscribed, and connected with the
goal...
Ø The Abhaya Sutta elaborates:
·
In
the case of words that the Tathagata knows to be unfactual, untrue,
unbeneficial, unendearing and disagreeable to others, he does not say them.
·
In
the case of words that the Tathagata knows to be factual, true, yet
unbeneficial, unendearing and disagreeable to others, he does not say them.
·
In
the case of words that the Tathagata knows to be factual, true, beneficial, yet
unendearing and disagreeable to others, he has a sense of the proper time for
saying them.
·
In
the case of words that the Tathagata knows to be unfactual, untrue,
unbeneficial, yet endearing and agreeable to others, he does not say them.
·
In
the case of words that the Tathagata knows to be factual, true, but
unbeneficial, yet endearing and agreeable to others, he does not say them.
·
In
the case of words that the Tathagata knows to be factual, true, beneficial, and
endearing and agreeable to others, he has a sense of the proper time for saying
them. Why is that? Because the Tathagata has sympathy for living beings.
·
In
every case, if it is not true, beneficial nor timely, one is not to say it. The Buddha
followed this, for example, when asked questions of a purely metaphysical nature, unrelated to the
goal, path or discipline that he taught. When asked a question such as "Is
the universe eternal?” the Buddha dismissed the topic with the response:
"It does not further." (Or: "The personal possibilities (goals)
assigned you are not furthered by an answer to an ultimate question about the
universe's fate.")
Right action (samyak-karmānta / sammā-kammanta) can also be
translated as "right conduct". As such, the practitioner should train
oneself to be morally upright in one's activities, not acting in ways that
would be corrupt or bring harm to oneself or to others. In the Chinese and Pali
Canon, it is explained as and what is right action? Abstaining from taking life, from stealing, and from illicit sex [or sexual misconduct]. This
is called right action.
Ø Saccavibhanga Sutta
Ø And what, monks, is right action?
Abstaining from taking life, abstaining from stealing, abstaining from
unchastely: This, monks, is called right action.
Ø Magga-vibhanga Sutta
Ø For the lay follower, the Cunda Kammaraputta Sutta elaborates:
And how is one made pure in three ways by bodily action?
There is the case where a certain person, abandoning the taking of life,
abstains from the taking of life. He dwells with his... knife laid down,
scrupulous, merciful, and compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, he abstains from taking what is not
given. He does not take, in the manner of a thief, things in a village or a
wilderness that belong to others and have not been given by them. Abandoning
sensual misconduct, he abstains from sensual misconduct. He does not get
sexually involved with those who are protected by their mothers, their fathers,
their brothers, their sisters, their relatives, or their Dhamma; those with
husbands, those who entail punishments, or even those crowned with flowers by
another man. This is how one is made pure in three ways by bodily action.
Ø For the monastic, the Samaññaphala Sutta adds:
Ø Abandoning no celibacy, he lives a
celibate life, aloof, refraining from the sexual act that is the villager's
way.
Right livelihood (samyag-ājīva / sammā-ājīva). This means that
practitioners ought not to engage in trades or occupations which, either
directly or indirectly, result in harm for other living beings. In the Chinese
and Pali Canon, it is explained thus and what is right livelihood? There is the
case where a disciple of the noble ones, having abandoned dishonest livelihood,
keeps his life going with right livelihood: This is called right livelihood.
More concretely today interpretations include "work and
career need to be integrated into life as a Buddhist," it is also an
ethical livelihood, "wealth obtained through rightful means" (Bhikku
Basnagoda Rahula) - that means being honest and ethical in business dealings,
not to cheat, lie or steal. As people are spending most of their time at work,
it’s important to assess how our work affects our mind and heart. So important
questions include "How can work become meaningful? How can it be a
support, not a hindrance, to spiritual practice a place to deepen our awareness
and kindness?"
The
five types of businesses that should not be undertaken:
2.
Business
in human beings: slave trading, prostitution, or the buying and selling of
children or adults.
3.
Business
in meat: "meat" refers to the bodies of beings after they are killed.
This includes breeding animals for slaughter.
5.
Business
in poison: producing or trading in any kind of poison or a toxic product designed to kill.
Concentration ("Samadhi") is achieved through
concentrating the attention on a single meditation object. This brings the calm
and collectedness needed to develop true wisdom by direct experience.
Right effort (samyag-vyāyāma / sammā-vāyāma) can also be translated
as "right endeavor" or "right diligence". In this factor,
the practitioners should make a persisting effort to abandon all the wrong and
harmful thoughts, words, and deeds. The practitioner should instead be
persisting in giving rise to what would be good and useful to them and others
in their thoughts, words, and deeds, without a thought for the difficulty or
weariness involved. In the Chinese and Pali Canon, it is explained thus and
what, monks, is right effort?
(i) There is the case where a monk generates desire,
endeavors, activates persistence, upholds and exerts his intent for the sake of
the non-arising of evil, unskillful qualities that have not yet arisen.
(ii) He generates desire, endeavors, activates persistence,
upholds and exerts his intent for the sake of the abandonment of evil,
unskillful qualities that have arisen.
(iii) He generates desire, endeavors, activates persistence,
upholds and exerts his intent for the sake of the arising of skillful qualities
that have not yet arisen.
(iv) He generates desire, endeavors, activates persistence,
upholds and exerts his intent for the maintenance, non-confusion, increase,
plenitude, development, and culmination of skillful qualities that have arisen:
This,
monks, is called right effort.
Although the above instruction is given to the male monastic
order, it is also meant for the female monastic order and can be practiced by
lay followers of both genders.
The above four phases of right effort mean to:
1.
Prevent
the unwholesome that has not yet arisen in oneself.
2.
Let
go of the unwholesome that has arisen in oneself.
3.
Bring
up the wholesome that has not yet arisen in oneself.
4.
Maintain
the wholesome that has arisen in oneself.
Right mindfulness (samyak-smṛti / sammā-sati),
also translated as "right memory", "right awareness" or
"right attention". Here, practitioners should constantly keep their
minds alert to phenomena that affect the body and mind. They should be mindful
and deliberate, making sure not to act or speak due to inattention or forgetfulness.
In the Pali Canon, it is explained thus and what, monks, is right mindfulness?
(i) There is the case where a monk remains focused on the
body in and of itself—ardent, aware, and mindful—putting away greed and
distress with reference to the world.
(ii) He remains focused on feelings in and of
themselves—ardent, aware, and mindful—putting away greed and distress with
reference to the world.
(iii) He remains focused on the mind in and of
itself—ardent, aware, and mindful—putting away greed and distress with
reference to the world.
(iv) He remains
focused on mental qualities (dhammesu)
in and of themselves—ardent, aware, and mindful—putting away greed and distress
with reference to the world.
This,
monks, is called right mindfulness.
Although the above instruction is given to the male monastic
order, it is also meant for the female monastic order and can be practiced by
lay followers from both genders. Bhikkhu Bodhi, a monk of the Theravada tradition,
further explains the concept of mindfulness as follows:
The mind is deliberately kept at the level of bare attention, a detached
observation of what is happening within us and around us in the present moment.
In the practice of right mindfulness the mind is trained to remain in the
present, open, quiet, and alert, contemplating the present event. All judgments
and interpretations have to be suspended, or if they occur, just registered and
dropped.
The Maha Satipatthana Sutta also teaches that by mindfully
observing these phenomena, we begin to discern its arising and subsiding and
the Three Characteristics of Dharma in direct experience, which leads to the
arising of insight and the qualities of dispassion, non-clinging, and release.
Right Concentration
Right concentration (samyak-samādhi / sammā-samādhi), as its Sanskrit and
Pali names indicate, is the practice of concentration (samadhi). It is also known as right meditation. As such,
the practitioner concentrates on an object of attention until reaching full
concentration and a state of meditative absorption (jhana).
Traditionally, the practice of samadhi can be developed through mindfulness of breathing (anapanasati), through visual objects (kasina),
and through repetition of phrases (mantra). Samadhi is used to suppress the five hindrances in order to enter into jhana.
Jhana is an instrument used for developing wisdom by cultivating insight and
using it to examine true nature of phenomena with direct cognition. This leads
to cutting off the defilements, realizing the dhamma and, finally, self-awakening.
During the practice of right concentration, the practitioner will need to
investigate and verify their right view. In the process right knowledge will
arise, followed by right liberation. In the Pali Canon, it is explained thus
and what is right concentration?
(i) Herein a monk aloof from sense desires, aloof from
unwholesome thoughts, attains to and abides in the first meditative absorption
[jhana], which is detachment-born and accompanied by applied thought, sustained thought, joy, and bliss.
(ii) By allaying applied and sustained thought he attains
to, and abides in the second jhana, which is inner tranquility, which is unification (of the mind), devoid of applied and sustained
thought, and which has joy and bliss.
(iii) By detachment from joy he dwells in equanimity,
mindful, and with clear comprehension and enjoys bliss in body, and attains to
and abides in the third jhana, which the noble ones [ariyas] call
"dwelling in equanimity, mindfulness, and bliss".
(iv)By giving up of bliss and suffering, by the disappearance
already of joy and sorrow, he attains to, and abides in the fourth jhana, which
is neither suffering nor bliss, and which is the purity of equanimity
mindfulness
This
is called right concentration.
Although this instruction is given to the male monastic
order, it is also meant for the female monastic order and can be practiced by
lay followers from both genders. According to the Pali and Chinese canon, right
concentration is dependent on the development of preceding path factors. The
Blessed One said: "Now what, monks, is noble right concentration with its
supports and requisite conditions? Any singleness of mind equipped with these
seven factors — right view, right resolve, right speech, right action, right
livelihood, right effort, and right mindfulness is called noble right
concentration with its supports and requisite conditions.
Current world corruptions has rapid
increasing without fright and limit. Everyone are in the race of economic
expansion. Developed countries use their power to governor developing countries
with making wars as well as breaking human rights. Those crises increase the
social, family, and economic issues in the world. Greedy and hated mind makes
this world uncomfortable.
Using the concept of “Dukkha Nirodha GŒmini PatipadŒ Ariya Sacca” can generate the righteous society.
Most People might guess that this teachings are connected to the path of
liberation but it can assistance to build peaceful society. Currently, in the
world human are more attached with their desires therefore commencement of
crime is simple matter. The religious leaders, psychologist, ecologist and
scholars are doing their best to keep human with moral behavior. If they
concern this concept of “Dukkha Nirodha GŒmini PatipadŒ Ariya Sacca” to make practice in day to day life,
the crime can be wipe away from human world. They have to be practice only
eight paths for make this dream come true such as,
I
believe that following the noble eightfold path is not only way of liberation
but to the applicability of solving the all social crises. Therefore, It worth
to make practical and right understanding among all religious people to build
peaceful world.
Conclusion
To
conclude, I would like to point out that current world necessities of swift and
proper solution for rapid increasing of crime. Among the solutions “Dukkha
Nirodha GŒmini
PatipadŒ
Ariya Sacca” or noble eightfold path gets an exceptional place because it’s not
only concentrate of emancipation but also point out the ways of best living
style in modern world.
Noble
path not only for emancipation but also it very help full to current social
issues. Its build good family bondage. If all human beings follow that noble
path in their life this society become good involuntarily. It has mentioned the
proper ways of applicable to make practice noble eightfold path as answers for
current social issues. With using these eight points, crises can eliminate from
the society.
Therefore,
Personally I believe that these eightfold path are the best medicine for
sickness of world crises.
End Notes
[xiii] Chandavimala himi, Rerukane.
Paticcasamuppada vivaranaya, Sri chandavimala Dharma Pustaka sanraksana
Mandalaya. 1991. P. 190
[xv] "Overview of
Buddhist Philosophy: Nirvana". Myoko-in Temple "Wondrous
Light Temple" Anchorage, Alaska. Anchorage, Alaska: White Lotus Center for
Shin Buddhism. Archived from the original
on April 20, 2009. Retrieved April 5, 2011. "nirvana is a compound of the
prefix ni[r]- (ni, nis, nih) which means "out, away from, without",
and the root vâ[na] (P. vâti) which can be translated as "blowing" as
in "blowing of the wind", but also as "smelling, etc""
[xxv] Mahacattarisaka Sutta, Majjima Nikaya iii, p.
71
[xxvi] Sanyutta Nikaya iv, Asnkata vagga, dutiya
asankatha vagga, Samma ditthi sutta, B.J.T.S. 1982, p. 652.
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2. http://www.patheos.com/Library/Buddhism/Beliefs/Suffering-and-the-Problem-of-Evil.html, 8.50 pm, 20.09.2014
[1]
Mahakkhandaka, Dn, Bauddasanskrutika Madyastanaya,
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[2]Dhammacakkapavattana
Sutta, Sanyutta Nikaya v, p. 420
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Dhammapada, maggavagga, 02nd stanza
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