The Noble Eightfold Path

[Michel]

I cobbled together this brief outline of  the eightfold path from various sources. Some of it is my understanding, some from the web, and various other sources. The 8th factor of the path, on right samadhi, I got from Jhanananda's GWV website.

I want to understand how to incorporate the practice of the path into my daily routine and during meditation.

Do you think this outline represents an accurate outline of what Siddhatta Gotama taught in the Pali suttas?

I find Right Effort and Right Mindfulness to be the most difficult to understand. How does one practice them in meditation and outside of meditation?



The Noble Eightfold Path (ariya-magga)

1. Right View/Understanding (samma-ditthi)
1) mundane view: intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the three marks of existance and in general the Buddha's Dhamma
2) supramundane view: intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the three marks of existance  and the Buddha's Dhamma realized through Jhana meditation

2. Right Intention/Thinking/Resolve (sammá-sankappa)
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters harmfulness) 

3. Right Speech (sammá-vácá)
1) abstaining from false speech
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.

4. Right Action (sammá-kammanta) – abstaining from killing, stealing and sexual misconduct

5. Right Livelihood (sammá-ájíva) – abstaining from dishonest and harmful means of livelihood

6. Right Effort (samma-vayama)
1) to prevent unwholesome states from arising (the five hindrances)
2) to abandon unwholesome states that have arisen (the five hindrances)
3) to arouse wholesome states that have not yet arisen (serenity and insight, Four Foundations of Mindfulness, the Eightfold Path, etc. -- Seven Factors of Enlightenment (most important) 
4) to maintain and perfect wholesome states already arisen

7. Right Mindfulness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling (vedana) -- pleasant, unpleasant, neutral
3) Mindful  contemplation of mind-states (citta) moods - greed, aversion, delusion and their opposites -generosity, loving-kindness, wisdom [greed, aversion, and delusion are the first 3 factors of the ten factors of meditation]
4) Mindful contemplation of mind objects (dhammas) -- the Five categories of dhammas: Five Hindrances, Five Aggregates, Six-sense bases, Seven Factors of Enlightenment, Four Noble Truths

8. Right Samadhi ] (samma-samadhi) –  Four Form Jhanas (rupa jhanas) or Meditative Absorptions

1) 1st Jhana  The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2)  2nd Jhana With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) 3rd Jhana With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding.'
4) 4th Jhana With the abandoning of grasping and aversion for pleasure and pain (sukha and dukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

- first two path factors comprise theWisdom Group (pañña)
-3rd, 4th and 5th path factors comprise the Virtue Group (sila):
-6th,7th and 8th path factors comprise the Meditation Group (samadhi):

[Michel]

I've read a number of books and articles on Right Effort and Right Mindfulness authored by Bodhi, Gunaratana, Khema, Thanissaro, etc. They describe the path factors well, but none of them tell you how, when, where, and under what circumstances to practice them.

[Jhanananda]

Thank-you, Michel, for posting a very concise and well researched explication of the Noble Eightfold Path.  I particularly appreciate the fact that you incorporated the experience of jhana as a crucial aspect of "right understanding," because most Buddhist priests and lay meditation teachers either completely ignore the significance of jhana, or out right state it is optional; which means these dhamma teachers do not even have Right View/Understanding (samma-ditthi).  And, if the GWV is going to be successful then it has to have a rigorously investigated dhamma that incorporates jhana into the N8P.

I cobbled together this brief outline of  the eightfold path from various sources. Some of it is my understanding, some from the web, and various other sources. The 8th factor of the path, on right samadhi, I got from Jhanananda's GWV website.

I want to understand how to incorporate the practice of the path into my daily routine and during meditation.

Do you think this outline represents an accurate outline of what Siddhatta Gotama taught in the Pali suttas?

Your description here is better than any other that I have seen, so you have clearly researched your subject well.

I find Right Effort and Right Mindfulness to be the most difficult to understand. How does on practice them in meditation and outside of meditation?

I will cover those subjects below, but I can understand why you might be confused, when nearly no dhamma teacher understands the significance of jhana, which is the Buddha's definition of the 8th fold.

The Noble Eightfold Path (ariya-magga)

1. Right View/Understanding (samma-ditthi)
1) mundane view: intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the three marks of existance and in general the Buddha's Dhamma
2) supramundane view: intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the three marks of existance  and the Buddha's Dhamma realized through Jhana meditation

Separating out the N8P in terms of mundane view verses supramundane view is good here, because we can see all of the dhamma teachers who do not understand the significance of jhana only have the mundane view.

The only bone to pick for me here is Jhana is not a meditation technique.  Meditation techniques are described under the 7th fold; whereas, jhana is a religious experience, and it is described under the 8th fold.  So, we have to be clear that using the phrase "Jhana meditation" could be misleading to those who have the mundane view.  Therefore, yes, jhana is the resolution of the N8P, so right view should reflect that, but jhana is an experience (phala), not a practice (magga).

2. Right Intention/Thinking/Resolve (sammá-sankappa)
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters harmfulness) 

This is good.

3. Right Speech (sammá-vácá)
1) abstaining from false speech
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.

I might add that abstaining from expressing an incorrect understanding of the dhamma is also Right Speech (sammá-vácá).

4. Right Action (sammá-kammanta) – abstaining from killing, stealing and sexual misconduct

I suppose we should add that Right Action (sammá-kammanta) is also leading a contemplative life that leads to jhana.

5. Right Livelihood (sammá-ájíva) – abstaining from dishonest and harmful means of livelihood

We should add here that Right Livelihood/lifestyle (sammá-ájíva) is one that leads to a contemplative life that leads to jhana.

6. Right Effort (samma-vayama)
1) to prevent unwholesome states from arising (the five hindrances)
2) to abandon unwholesome states that have arisen (the five hindrances)
3) to arouse wholesome states that have not yet arisen (serenity and insight, Four Foundations of Mindfulness, the Eightfold Path, etc. -- Seven Factors of Enlightenment (most important) 
4) to maintain and perfect wholesome states already arisen

This is good, but we should state that several of the Seven Factors of Enlightenment are jhana-nimitta, therefore Right Effort (samma-vayama) is one that leads to jhana.  And, Right Effort (samma-vayama) is being rigorous in one's contemplative life, which is not being a lazy couch potato who wears the robes and expounds a deeply flawed version of the dhamma, and works to disempower anyone who has the attainment of jhana.

7. Right Mindfulness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling (vedana) -- pleasant, unpleasant, neutral
3) Mindful  contemplation of mind-states (citta) moods - greed, aversion, delusion and their opposites -generosity, loving-kindness, wisdom [greed, aversion, and delusion are the first 3 factors of the ten factors of meditation]
4) Mindful contemplation of mind objects (dhammas) -- the Five categories of dhammas: Five Hindrances, Five Aggregates, Six-sense bases, Seven Factors of Enlightenment, Four Noble Truths

This is very good.  The confusion for many comes when the 8th fold is incorrectly defined as "right concentration."  Doing so confuses the 7th fold with the 8th fold.  When we see nearly every Buddhist priest and lay meditation teacher makes this deeply flawed mistake, then we find a whole lot of confusion.

The 7th fold is all about the practice of meditation, which is all about developing concentration.  However, concentration is not the experience of jhana, it leads to jhana.  Jhana, on the other hand, is a religious experience that is characterized by bliss, joy, ecstasy and is an altered state of consciousness which also has heightened awareness.

8. Right Samadhi ] (samma-samadhi) –  Four Form Jhanas (rupa jhanas) or Meditative Absorptions

1) 1st Jhana  The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2)  2nd Jhana With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) 3rd Jhana With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding.'
4) 4th Jhana With the abandoning of grasping and aversion for pleasure and pain (sukha and dukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

- first two path factors comprise the Wisdom Group (pañña)
-3rd, 4th and 5th path factors comprise the Virtue Group (sila):
-6th,7th and 8th path factors comprise the Meditation Group (samadhi):

This is very good.

In summary, the Right View/Understanding (samma-ditthi) of the dhamma is the supramundane view that the entire Four Noble Truths and Noble Eightfold Path points to jhana as the doorway to liberation (vimokha) and enlightenment (nibanna).

Thank-you for posting this excellent and concise description of the Noble Eightfold Path.

[Michel]

Thank you so much, Jhanananda, for your insightful critique. You have a way of articulating things in a clear and simple fashion. I really appreciate this. To me, this is the hallmark of a great teacher!

I'm pondering what you've said, it has filled in some of the gaps of my understanding. It will take some time to fully understand it. But so far the path looks beautifully elegant and simple. The way each of the factors are interwoven and how they flow into each other is becoming clear to me. I'm overjoyed.

Here's how I understand the general idea behind the eightfold path:

The practice of the three factors of virtue lays the foundation for the successful experience of jhana. The fruit (phala) of jhana are the supramundane knowledges: the four noble truths, kamma and rebirth, etc. - which is 'right understanding. The only problem with this is that it leaves out "right intention". Where does 'right intention' fit in? Traditionally 'right understanding" & 'right intention' comprise the 'wisdom group'. My guess is that the fruit of jhana also brings about "right intention, in other words -- the 'abandonment of craving' and the attainment of some of the factors of the brahma-viharas, or possibly all of them - metta, compassion, sympathetic joy and equanimity - which are also the fruits of jhana. Would this fit under 'right intention' or is it a bit of a stretch?

I'll post an amended version of the path later to see if I understand all that you've said.

[Jhanananda]

Thank you so much, Jhanananda, for your insightful critique. You have a way of articulating things in a clear and simple fashion. I really appreciate this. To me, this is the hallmark of a great teacher!

Thank-you, Michel, it is just my job description.

I'm pondering what you've said, it has filled in some of the gaps of my understanding. It will take some time to fully understand it. But so far the path looks beautifully elegant and simple. The way each of the factors are interwoven and how they flow into each other is becoming clear to me. I'm overjoyed.

Here's how I understand the general idea behind the eightfold path:

The practice of the three factors of virtue lays the foundation for the successful experience of jhana. The fruit (phala) of jhana are the supramundane knowledges: the four noble truths, kamma and rebirth, etc. - which is 'right understanding.

This is good.  Too few contemplative traditions emphasize the importance of ethics, and just sell meditation techniques, as if people who are unethical can get to enlightenment by just mechanically engaging in some habitual mental exercise, which is not true.  On the other hand, anyone, criminal or not, can become enlightened; however, they simply must take up an ethical life to get there, and ethics takes time to develop, because spiritual development is not drive-thru, or instant.

The only problem with this is that it leaves out "right intention". Where does 'right intention' fit in? Traditionally 'right understanding" & 'right intention' comprise the 'wisdom group'. My guess is that the fruit of jhana also brings about "right intention, in other words -- the 'abandonment of craving' and the attainment of some of the factors of the brahma-viharas, or possibly all of them - metta, compassion, sympathetic joy and equanimity - which are also the fruits of jhana. Would this fit under 'right intention' or is it a bit of a stretch?

I'll post an amended version of the path later to see if I understand all that you've said.

Right intention can certainly be seen as part of the first and/or the 6th folds. 

One of the things that I feel I need to emphasize from time to time is the Pali language is an ancient, dead primitive language, that has undergone a tremendous amount of language shift in the intervening 26 centuries since Siddhartha Gautama used that language to express his enlightenment.  Also, since most Buddhist priests and lay meditation teachers clearly do not understand jhana, then we have plenty of evidence to suggest that the Buddha dhamma has not been properly translated into English, or even articulated in about 2000 years. So, let us do our best to reorient the dhamma into our daily rigorous, self-aware, ethical, contemplative lifestyle.  Doing so might mean that we may have to toss out some precious belief systems and establish new modes of understanding.

[Michel]

Quote from: Michel on September 16, 2013, 03:54:02 PM

The only problem with this is that it leaves out "right intention". Where does 'right intention' fit in? Traditionally 'right understanding" & 'right intention' comprise the 'wisdom group'. My guess is that the fruit of jhana also brings about "right intention, in other words -- the 'abandonment of craving' and the attainment of some of the factors of the brahma-viharas, or possibly all of them - metta, compassion, sympathetic joy and equanimity - which are also the fruits of jhana. Would this fit under 'right intention' or is it a bit of a stretch?

Jhananda wrote: Right intention can certainly be seen as part of the first and/or the 6th folds.

1st question: What do you mean by "right intention can certainly be seen as part of the first and/or the 6th folds". What are "the first and/or the 6th folds"? I understand "the first fold" to be "right view" and " the 6th fold" is "right effort". I don't get it. Why 'right effort'?

2nd question: I also wrote that the fruit of jhana also brings about "right intention, in other words -- the 'abandonment of craving' and the attainment of some of the factors of the brahma-viharas, or possibly all of them - metta, compassion, sympathetic joy and equanimity - which are also the fruits of jhana. Would this fit under 'right intention' or is it a bit of a stretch? Do you agree with this?

[Michel]

Jhanananda, Here are the amendments that you suggested of the outline of the eightfold path. How does it look? It needs a rewrite by somebody who can write, which isn't me -- but it's good enough. I love your description of the four jhanas -- it's the precious jewel in the crown. The amendments that you suggested are in bold italics:

The Noble Eightfold Path (ariya-magga)

1. Right View/Understanding (samma-ditthi)
1) mundane view: intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the three marks of existance and in general the Buddha's Dhamma
2) supramundane view: intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the three marks of existance  and the Buddha's Dhamma; this knowledge arises as a result of the fruitition (phala) of experiencing the Jhanas.
In summary, Right View/Understanding (samma-ditthi) of the dhamma is the supramundane view that the entire Four Noble Truths and Noble Eightfold Path points to jhana as the doorway to liberation (vimokha) and enlightenment (nibanna).

2. Right Intention/Thinking/Resolve (sammá-sankappa)
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters malice) 

3. Right Speech (sammá-vácá)
1) abstaining from false speech; and from expressing a false understanding of the dhamma
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.

4. Right Action (sammá-kammanta) – abstaining from killing, stealing and sexual misconduct

5. Right Livelihood/Lifestyle (sammá-ájíva)
– abstaining from dishonest and harmful means of livelihood; leading a lifestyle suitable for a contemplative life that nurtures the development of  the jhana meditation states[/i]

6. Right Effort  (samma-vayama)
1) to prevent unwholesome states from arising (the five hindrances/the ten defilements, and the thoughts, emotions, and intentions derived from them)
2) to abandon unwholesome states that have arisen (the five hindrances/the ten defilements)
3) to arouse wholesome states that have not yet arisen (serenity and insight, Four Foundations of Mindfulness, the Eightfold Path, etc. -- especially  to arouse the Seven Factors of Enlightenment leading to jhana 
4) to maintain and perfect wholesome states already arisen

7. Right Mindfulness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling (vedana) -- pleasant, unpleasant, neutral
3) Mindful  contemplation of mind-states (citta) moods - greed, aversion, delusion and their opposites -generosity, loving-kindness, wisdom [greed, aversion, and delusion are the first 3 factors of the ten factors of meditation]
4) Mindful contemplation of mind objects (dhammas) -- the Five categories of dhammas: Five Hindrances, Five Aggregates, Six-sense bases, Seven Factors of Enlightenment, Four Noble Truths

8. Right Meditation/Samadhi (samma-samadhi) –  Four Form Jhanas (rupa jhanas) or Meditative Absorptions
1) First Jhana: The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2) Second Jhana: With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) Third Jhana: With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding.
4) Fourth Jhana: With the abandoning of grasping and aversion for pleasure and pain (sukha and dukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

Note:
-  the first two path factors comprise the Wisdom Group (pañña)
-  the 3rd, 4th and 5th path factors comprise the Virtue Group (sila):
-  the 6th,7th and 8th path factors comprise the Meditation Group (samadhi):

[Jhanananda]

Jhanananda, Here are the amendments that you suggested of the outline of the eightfold path. How does it look? It needs a rewrite by somebody who can write, which isn't me -- but it's good enough. I love your description of the four jhanas -- it's the precious jewel in the crown. The amendments that you suggested are in bold italics:

I think you have done a great job.  I just thought of a few small adjustments to follow your supramundane concept; so that we have a mundane view which comes from not attaining the 4 jhanas, verses the supramundane view, which comes from the direct experience of jhana, which evolves through the arahat (4th jhana mastery).

One of the things that I believe is at the heart of how all mainstream religions tend to marginalize their mystics is not understanding that there are layers to righteousness/dhamma/darma/dao.  For instance, there is nothing wrong with the mundane view, it just is not complete. 

We all have to start somewhere on our spiritual/contemplative journey, so we start with the mundane view and move toward the supramundane view.

What I mean by this is, the supramundane Noble Eightfold Path is an excellent description of a righteous/dhamma/darma/dao lifestyle.  However, not everyone is willing, or ready, to renounce the world and go forth into righteous, and spend all of their time developing the religious experience. So, we start from where we are, and we move forward from there. 

For example let us say that the average person is madly pursuing the 7 deadly sins/10 fetters., etc.  They are not at all interested in the after-life, nor in seeking a peaceful coexistence with others.

Then, such a person as above has some kind of spiritual/emotional crisis and decides to take up a wholesome/righteous/spiritual/contemplative lifestyle.  They overcoming their denial systems and start with the first noble truth, which is to realize that suffering exists, and there is a way out of their suffering, and that way is leading a wholesome/righteous/spiritual/contemplative lifestyle.  However, that is all they might be able to do, so they are a 1-fold mundane follower.

As they mature into the wholesome/righteous/spiritual/contemplative life they evolve into a 2-fold mundane follower, then 3, and so forth; until they get to the 8th fold, when they start experiencing the religious experience (jhana), and are transformed by it.  From that point on they become a supramundane-fold follower.  So, below is a copy of your chart with a few small changes:

The Noble Eightfold Path (ariya-magga)

1. Right View/Understanding (samma-ditthi)
Mundane
1) intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the three marks of existance and in general the Buddha's Dhamma

Supramundane
1)  intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the three marks of existance  and the Buddha's Dhamma; this knowledge arises as a result of the fruit (phala) of experiencing the Jhanas.
In summary, Right View/Understanding (samma-ditthi) of the dhamma is the supramundane view that the entire Four Noble Truths and Noble Eightfold Path points to jhana as the doorway to liberation (vimokha) from suffering (dukkha) and enlightenment (nibanna).

2. Right Intention/Thinking/Resolve/understanding (sammá-sankappa)
Mundane
1) Discipline -  reducing craving and the objects to which it binds us (antidote to desire)
2) Aspiring to Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Aspiring to Harmlessness - compassionate thought that others be free from suffering (counters malice) 

Supramundane (the attainment of jhana burns away the cravings so that we can genuinely manifest Renunciation, Good will and Harmlessness
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters malice) 

3. Right Speech (sammá-vácá)
Mundane
1) abstaining from false speech; and from expressing a false understanding of the dhamma
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.

Supramundane
1) Truth speech; and expressing a true understanding of the dhamma
2) Generous speech
3) Kind speech
4) Teaching a Supramundane dhamma.

4. Right Action (sammá-kammanta) –
Mundane
abstaining from killing, stealing and sexual misconduct

Supramundane
Being kind, generous, and inspiring others to lead a wholesome/righteous/spiritual/contemplative life

5. Right Livelihood/Lifestyle (sammá-ájíva)
Mundane
– abstaining from dishonest and harmful means of livelihood;

Supramundane
leading a lifestyle suitable for a contemplative life that nurtures the development of  the jhana meditation states[/i]

6. Right Effort  (samma-vayama)
Mundane
1) to prevent unwholesome states from arising (the five hindrances/the ten defilements, and the thoughts, emotions, and intentions derived from them)
2) to abandon unwholesome states that have arisen (the five hindrances/the ten defilements)

Supramundane
1) to arouse wholesome states that have not yet arisen (serenity, equanimity  and insight, Four Foundations of Mindfulness, the Eightfold Path, etc. -- especially  to arouse the Seven Factors of Enlightenment leading to jhana 
2) to maintain and perfect wholesome states already arisen (which all implies the cultivation of the 4 jhanas)

7. Right Mindfulness and self-awareness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling (vedana) -- pleasant, unpleasant, neutral
3) Mindful  contemplation of mind-states (citta) moods - greed, aversion, delusion and their opposites -generosity, loving-kindness, wisdom [greed, aversion, and delusion are the first 3 factors of the ten factors of meditation]
4) Mindful contemplation of mind objects (dhammas) -- the Five categories of dhammas: Five Hindrances, Five Aggregates, Six-sense bases, Seven Factors of Enlightenment, Four Noble Truths

8. Right Religious Experience (samma-samadhi) –  Four levels of Jhana or Meditative Absorptions
1) First Jhana: The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2) Second Jhana: With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) Third Jhana: With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding.
5) Fourth Jhana: With the abandoning of grasping and aversion for pleasure and pain (sukha and dukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

Note:
-  the first two path factors comprise the Wisdom Group (pañña)
-  the 3rd, 4th and 5th path factors comprise the Virtue Group (sila):
-  the 6th,7th and 8th path factors comprise the Meditation and Religious Experience Group (samadhi)

[Michel]

Thank you, Jhanananda -- these are really good - your edits and comments. I especially like that you have taken it further on dividing many of the path factors into the mundane and supramundane. Brilliant! No one else takes it this far. Bhikkhu Bodhi also makes a distinction between the mundane and the supramundane - but only with 'right view'.

We now have a good road map for the long and great journey to nibanna.  I intend to use it.

I've read a number of books and articles on Right Effort and Right Mindfulness authored by various Therevadan authors and teachers. They describe the path factors in great length, but none of them tell you how, when, where, and under what circumstances to practice them.

I have questions on 'mindfulness of the body'. They are in bold italics below.

The six components of right mindfulness are:
 
1) Mindfulness of the breath.[Anapanasati] I understand this one.
2) Mindfulness of the four postures: walking, standing, sitting, and lying down. I understand this one
3) Mindfulness with clear comprehension: purpose, suitability, domain, and non-delusion I have trouble understanding non-delusion. I think we keep all of these in mind in our daily practice outside of meditation?
4) Reflection on the thirty-two parts of the body. [to develop dispassion for the body, to extinguish the fire of lust] How do you practice this one? I sit down close my eyes and contemplate them for 10 minutes or so. I don't just do the 32 parts of the body, I improvise.  I start from my feet thinking about all their details, blood flowing in the veins, etc. and work my way up to my head. I also incorporate the 4 elements in this reflection.
5) Analysis of the four elements.[to realize the changing material essence of the body. ]There is nothing here that can be considered a truly existent self, or sense of personal identity.] I incorporate this one in my parts of body contemplation
6) Nine cemetery contemplations.[is to realize all living beings are impermanent and subject to death.] I close  my eyes and contemplate these for 5 minutes. Sometimes I look at photos of dead corpses for inspiration. If my mother knew this, she would cross me out of her will.

[Jhanananda]

I have questions on 'mindfulness of the body'. They are in bold italics below.

Another of the common delusions in mainstream Buddhism is we have to engage in all kinds of mental exercises to get to enlightenment, which probably explains why there has not been a Buddha in Buddhism in 26 centuries.  The thing to keep in mind is the whole of the Noble Eightfold Path points to jhana.  So, just use as much of the Noble Eightfold Path as you need to get to jhana and traverse all 8 stages of samadhi.

So, the reason why there are all of those meditation and mindfulness exercises (sati) is because some people need to work at it harder than others.  So, get to jhana, however you can.  If you need to do all of the sati mindfulness exercises, then do them, but if you do not, then just get to jhana during each meditation session and stay there saturating yourself in its depths.

3) Mindfulness with clear comprehension: purpose, suitability, domain, and non-delusion I have trouble understanding non-delusion. I think we keep all of these in mind in our daily practice outside of meditation?

Yes, the contemplative life is more about developing mindful self-awareness in every moment, than it is about occupying the mind with endless mental exercises, and/or burying our neuroses under a mountain of religiosity.  We get beyond our delusions by unpacking our belief systems, dumping the delusions (even if they are preciously held by billions of devotees) stilling the mind, and developing insight, which needs jhana to develop.

4) Reflection on the thirty-two parts of the body. [to develop dispassion for the body, to extinguish the fire of lust] How do you practice this one? I sit down close my eyes and contemplate them for 10 minutes or so. I don't just do the 32 parts of the body, I improvise.  I start from my feet thinking about all their details, blood flowing in the veins, etc. and work my way up to my head. I also incorporate the 4 elements in this reflection.[/i]

This is essentially kayagati-sati.  It is body scanning.  It helps to use body scanning to locate areas of tension and release them, so that we can go into deep meditation states.  One can take the process further to developing dispassion for the body by observing the decomposition of a corps, or by a mental projection of reflecting upon the fragility, sickness, decay, old age and death of your own body.

5) Analysis of the four elements.[to realize the changing material essence of the body. ]There is nothing here that can be considered a truly existent self, or sense of personal identity.] I incorporate this one in my parts of body contemplation
6) Nine cemetery contemplations.[is to realize all living beings are impermanent and subject to death.] I close  my eyes and contemplate these for 5 minutes. Sometimes I look at photos of dead corpses for inspiration. If my mother knew this, she would cross me out of her will.

Do whatever works to get you to deep states of meditation.  The doorway to deep meditation is deep relaxation and stilling the mind, so do whatever it takes to get there.  But, I do not believe that spending all of your meditation time doing 5 minute mental exercises is going to get you there.

So, start each meditation session with observing the breath, because it is calming and relaxing.  When you feel some calm, then scan your body once for any tension.  Release any tension that you find in the scan, then go back to the breath, and aspire to stilling the mind. 

When your mind is still, then you are in the second jhana.  Just savor that still mind, and see how long you can sustain it. 

When your mind has been still for about 20 minutes, then you are likely to find a deeper level of relaxation and still mind.  This is the equanimity of the 3rd jhana. 

When you can sustain this equanimity for another 20 minutes, then you are likely to arrive at a subjective state that feels deeper, more pleasant, more aware; where you feel free of the gravity upon the body.  This is the 4th jhana. 

If you can sustain the 4th jhana for another 20 minutes, then you are likely to leave the body and begin to travel in the immaterial domains. 

Meditate thus every day, as many times a day as you are inspired to do.  If you can meditate thus 3 times a day, for one hour sessions, then you are likely to become a meditation master in just a year of such practice.  If you can meditate thus 6 hours day, then you are likely to become the next Buddha.

A living religion is a religion that can produce mystics, prophets, Messiahs, Buddhas, Avatars in every generation, so that there is not just a second coming, or a last prophet, but a continuation of mystics, prophets, Messiahs, Buddhas, Avatars.

[Michel]

Thank-you, Jhananda for your detailed reply.

Let's discuss mindfulness of feeling. (based on your last reply, I have a feeling that I know what you're going to say.)

But this is for everyone to understand, not just me.

The second factor of 'right mindfulness' is mindfulness of feeling (vedana). It  is usually described generally as pleasant, unpleasant and neutral feelings.

A more detail list is the 108 DIFFERENT KINDS OF FEELINGs:

- five senses — eyes & forms, nose & smells, ears & sounds, tongue & tastes, & skin & touches
- mind & mental objects (sixth sense) -- thoughts, memories, imaginings, and daydreams
- physical sensation or inner generated emotion
- pleasant, unpleasant, neutral
- past, present, future

How should we practice this? My guess is we should be just aware of our feelings. That's all.

[Jhanananda]

Thank-you, Jhananda for your detailed reply.

Let's discuss mindfulness of feeling. (based on your last reply, I have a feeling that I know what you're going to say.)

But this is for everyone to understand, not just me.

The second factor of 'right mindfulness' is mindfulness of feeling (vedana). It  is usually described generally as pleasant, unpleasant and neutral feelings.

I think it is a good idea to discuss the four paths one mindfulness and self awareness (satipathana).

A more detail list is the 108 DIFFERENT KINDS OF FEELINGs:

- five senses — eyes & forms, nose & smells, ears & sounds, tongue & tastes, & skin & touches
- mind & mental objects (sixth sense) -- thoughts, memories, imaginings, and daydreams
- physical sensation or inner generated emotion
- pleasant, unpleasant, neutral
- past, present, future

How should we practice this? My guess is we should be just aware of our feelings. That's all.

I am not sure where this list came from, but it does not seem suttic to me.  If it is, then I would like to know the sutta that it comes from.

From my understanding of the suttas (vedana) is strictly the five senses.

Mental formations, structures, beliefs or projections is (sañkhara).  Mental formations, which are: mind & mental objects  -- thoughts, memories, imaginings, daydreams, and emotions.

However, one of the things to get to understand the dhamma as it is expressed in the Pali canon, is the world view of the people at the time and place where Siddhartha Gautama lived was radically different than the western European world view represented by the modern English language.

[Michel]

Quote from: Michel on September 19, 2013, 10:19:17 AM

A more detail list is the 108 DIFFERENT KINDS OF FEELINGs:

- five senses — eyes & forms, nose & smells, ears & sounds, tongue & tastes, & skin & touches
- mind & mental objects (sixth sense) -- thoughts, memories, imaginings, and daydreams
- physical sensation or inner generated emotion
- pleasant, unpleasant, neutral
- past, present, future

How should we practice this? My guess is we should be just aware of our feelings. That's all.


Quote from Jhananda:

I am not sure where this list came from, but it does not seem suttic to me.  If it is, then I would like to know the sutta that it comes from.
-----------------------------------------------------------------------------------------
Reply from Michel:

I got it from a Gunaratana book, "the 4 Foundations of Mindfulness in plain English". I think this is Abhidhamma stuff. (I don't like to go by the Abhidhamma.) That's where he got it, I think.

But how should we practice mindfulness of Feeling? My guess is we should simply be aware of our feelings, whether they are pleasant, neutral, or unpleasant. That's what the Mahasatipatthana sutta says--DN22. This is my understanding. What do you think?
 

PS - As you can see I'm having trouble doing quotes. I'll post something on this. I bet I'm not the only one having trouble.

[Jhanananda]

I got it from a Gunaratana book, "the 4 Foundations of Mindfulness in plain English". I think this is Abhidhamma stuff. (I don't like to go by it.) That's where he got it. I'll check the suttas, Mahasatipattana sutta --DN22

The thing to know about Gunaratana and most other Theravadans is they all looked to the Vissudhimagga, and the authors of that were looking at the Abhidhamma, therefore it is nonsense.  Just stick to the suttas when studying Buddhism.

But how should we practice mindfulness of Feeling? My guess is we should simply be aware of our feelings, whether they are pleasant, neutral, or unpleasant. That's what the Mahasatipattana sutta --DN22--says. This is my interpretation. What do you think?

As I said above, the world view of the Magadan people of the time period of Siddhartha Gautama was radically different than the 21st century English speaking people.  So, we need to not just literally translate the suttas, but also make them fit our world-view.

So to me the 7th fold of the Noble Eightfold Path (samma-sati) is all about the practice of meditation and mindful self-awareness.  So, we have been discussing the practice of meditation and mindful self-awareness. So stick with that, and read as many translations of the suttas as you can find, and maybe purchase as many Pali to English dictionaries as you can find and look up key Pali terms.  Just as a Christian contemplative is aided by reading as many translations of the bible and gospels as they can find, as well as looking up key Aramaic, Hebrew and Greek terms as they can find, and invest in as many Aramaic, Hebrew and Greek to English dictionaries as they can find.

Anyone who scrutinizes any religious literature will find so many gross errors in their translation to know that religious literature is funded by organizations that are competing with each other over donation dollars, while building up the nobility and the hegemonic leadership.

[Michel]

So to me the 7th fold of the Noble Eightfold Path (samma-sati) is all about the practice of meditation and mindful self-awareness.  So, we have been discussing the practice of meditation and mindful self-awareness. So stick with that

I get what your saying. But it seems when we go into the Mahasatipathana sutta - DN22, it goes into more detail:
 
The sixteen factors for the practice of meditation are:

The six factors of the mind in all activities [the 3 unwholsome roots/and their opposites]:

1) a mind with desire [passion] / a mind without desire
2) a mind with aversion / a mind without aversion
3) a mind with delusion / a mind without delusion

Ten Factors of Meditation Practice:

4) a constricted mind [sloth & drowsiness]  / a scattered mind [distracted by pleasing sensations, restlessness, remorse, passion, aversion, delusion]
5) an enlarged (developed) mind [exalted state - the brahma-viharas] / an unenlarged mind
6) a surpassed mind [sense-sphere and the form-sphere] / an unsurpassed mind [consciousness  --  pertaining to the formless sphere.]   
7) a concentrated mind [jhana or absorption concentration] / an unconcentrated mind [consciousness that is scattered and unfocused]
8)a released mind [free from defilements temporarily] / an unreleased mind[not free from defilements]

Note: ... you are not simply to watch passively as any of these sixteen mind states arise willy-nilly. Instead, you use these pairs of contemplations to keep in mind the issues relevant to bringing the mind to concentration. -- Thanissaro

So, should be concerned with all these details?

And finally, the fourth factor of 'right mindfulness' is 'mindful contemplation of mind objects', which are the contemplations of the five dhammas:.

1) Five Hindrances
2) Five Aggregates
3) Six sense basis
4) Seven Factors of enlightenment (most important)
5) Four Noble Truths

So, is this right?

How, when, were do we contemplate the five dhammas in our daily practice inside and outside of meditation?