See: Wy PrakTiss UhgehnsT SmahL T

Zen Fohr NohbuL TruuThs Uhv Zen Uhv SivviLyz Uhv SivviLyzd Uhv Good KonsepT Uhv SeLf

Zen Fohr NohbuL TruuThs Ahr Lyk:

Thuh NexT Impruuvd TekST Wuhz OhridjinnuLLee Fruhm:

The Four [Zen] TruuThs are:

1 – Dukha (Suhfreeng) [EgzisTs]

2 – Trishna/Raga ([ Ther Iz A Koz And ] Ohridjin Uhv [ Eech Kynd Uhv ] suhfreeng [ ThaT Can GeT Dehskrybd ] )

3 – Nirvana (Cessayshuhn Uhv [ Eech Kynd Uhv ] sufreeng [ Can GeT Wuhn ] )

4 – [ Ther Iz A Way ] that leads to the cessation of suhfreeng…

NexT TekST Wuhz Fruhm:

FrsT [Zen] TruuTh - [Lyf InkLuudz sufreeng]

Until the age of 29, Prince Siddhartha…was confined to the four walls of the palace by his father. When he first stepped out of the palace, he saw four things which left a deep impact in his tender and naïve mind: a new born baby, a crippled old man, a sick man and the corpse of a dead man.

The Prince, who had been brought up in the lap of luxury, oblivious to the suhfreeng in the world outside the palace, was deeply perturbed when he saw suffering, misery, and death with his [ self-sehnsseeng ] eyes.

NexT TekST Wuhz Fruhm:

The First [Zen] Truth is about our discontent with our lives. We are not happy about ourselves, want something we do not have, are irritated by others or lose things we want to keep. Often we even complain about the fact we are complaining: “Why aren’t I happy ? Why am I jealous of others? What do I really want ?” Some people find the idea that ‘life [can inkLuud] suffering’ [ Tu Bee ] very depressing but what it means is that life [can] contain suhfreeng, whether we like it or not. It is our unwillingness to accept this that [ can inkreess ] suhfreeng.

NexT TexT Wuhz Fruhn:

[ SykoLLuhjisT Siddhartha ] realized that during their journey through life, a human being has to endure many sufferings- physical and psychological- in the form of old age, sickness, separation from beloved ones, deprivation, encounters with unpleasant situations and people, lamentation, sorrow and suffering.

NexT TekST Wuhz Fruhm:

The [Zen] TruuTh of Suhfreeng:

Birth is suffering, aging is suffering, death is suffering. Sorrow, lamentation, pain, sadness and distress are all suffering. Being attached to the unloved is suffering; being separated from the loved is suffering. Not getting what one wants is suffering. In short, the five aggregates of grasping (form, consciousness, perception, feeling/sensation, volition) are suffering.

The Reality of Suffering–dukkha

The Pali word dukkha, in ordinary usage, means ‘suffering’, ‘pain’, ‘sorrow’ or ‘misery’. But in the context of the First Noble Truth, dukkha also means ‘imperfection’, ‘impermanence’, ’emptiness’, ‘insubstantiality’. There are three kinds of suffering:

– [Tu] Ordinar[iLee Suhfr] Suhfreeng–dukkha-dukkha ( Fohr EhzampuL: Hungr and Tyrdness )

– Suffering produced by Change–virapinama-dukkha

– Suffering as the Conditioned States–samkara-dukkha

[Tu] Ordinar[iLee Suhfr] Suhfreeng–dukkha-dukkha

There are all kinds of suffering in life: birth, sickness, old age, death, association with unpleasant persons and conditions, separation from beloved ones and pleasant conditions, not getting what we desire, grief, lamentation, distress–all forms of physical and mental suffering.

Suffering produced by Change–virapinama-dukkha

Pleasant and happy feelings or conditions in life are not permanent. Sooner or later they will change. When they change, they may produce pain, suffering, unhappiness or disappointment. This vicissitude is considered viparimana-dukkha.

Suffering as the Conditioned States–samkara-dukkha

An ‘individual’, an ‘I’ or a ‘self’ is a combination of ever-changing mental and physical forces which can be divided into five groups or ‘aggregates’ – pancakkhandha. Suffering, as conditioned states, is produced by attachment to these five aggregates:




Mental Formations–sankharakkhandha


Thuh Wrd Nohrm Speld Az " devil "

Thuh Wrd devvil Brohk UhpahrT Tu 2 Simp Lang Wrdz Iz:

Dev Uhv Zen Fohr NohbuL TruuThs Uhv Lyf Izm Kynd Typs Ohrdrd By Syz

Thuh Next TekSt Wuhz Fruhm:

[dev] Informal.

a software developer: a game dev; a web dev.

software development: The programmers and animators on the dev team worked late into the night.


Thus, Dev Iz An Uhbreeveeaeeshuhn Fohr:

  • DehvehLuhp And|Ohr DehvehLuhpr And|Ohr DehvehLuhpmenT

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " Dev ".

ill uhv devvil Uhv Zen Fohr NohbuL TruuThs Uhv Lyf Izm Kynd Typs Ohrdrd By Syz

Thuh Next TekSt Wuhz Fruhm:

ill (adj.)

from Old Norse illr "evil, bad; hard, difficult; mean, stingy," a word of unknown origin. Not considered to be related to evil…

c. 1200, "morally evil; offensive, objectionable"

other 13c. senses were "malevolent, hurtful, unfortunate, difficult"…

From mid-14c. as "marked by evil intentions; harmful, pernicious."

Sense of "sick, unhealthy, diseased, unwell" is first recorded mid-15c.,

probably from a use similar to that in the Old Norse idiom "it is bad to me."

ill (v.)

early 13c., "do evil to," from ill (adj.). Meaning "speak disparagingly" is from 1520s. Related: Illed; illing.

ill (adv.)

c. 1200, "wickedly; with hostility," from ill (adj.).

Meaning "not well, poorly" also is from c. 1200.

It generally has not shifted to the realm of physical sickness, as the adjective has done.

illfare (c. 1300), and illth…

Generally contrasted with well, hence the useful, but now obsolete or obscure illcome (1570s)…

ill-starred from c. 1600…

ill-tempered from c. 1600…
Ill-fated recorded from 1710;

ill-informed from 1824…

Thuhss: wrd ill myt get deskrybd az:
1: diss-eez ahlsoh kahld feeLeeng uhv bad MohraL sufreeng,
2: and|ohr tu theengk uh bad thot wich iz rong that maeeks wrss MohraL,
3: and|ohr tu { rouse ohr kuhnsent tu ) bad wahnTs that ahr rong wich maeekss wrss MohraL,
4: and|ohr muuv bod pahrts tu duu bad akts that ahr rong wich maeeks wrss MohraL.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " ill ".

Thuss uh dev ill iz: ehnee 1 theeng wich duhz

  • { dehvehLuhp ohr koz ohr kuhtribyuut tu } suhfreeng bad mohral
  • In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
  • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Thuh wrd rong

Uh rong iz uh theeng that
* duz koz uh feeleeng uhv suhfreeng bad mohral uhv ehnee syz
* In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
* And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Ther Ahr 3 kyndz uhv rong.

1: Uh nachrul rong myt bee wintr wethr snow tuhcheeng skin kozzeeng feeleeng kohld suffreeng bad mohral

2: An aksiddentul rong myt be Wyl Wahkeeng failling tu see Uh Branch On Thuh Ground and trippeeng ohvr That Branch.

3: With intent deliberate vyohlaeeshuhn rong

Thuh wrd vyohlaeeshuhn

In Reality, with intent deliberate vyohlaeeshuhn rong iz tu :

  • { with intent deliberately } sellekt an instrukshuhn beeleevd tu be uh bad manr rong
      • wich uh vyolaytr devvil mynd haz lrnd
        • duz koz uh feeleeng uhv suhfreeng bad mohral uhv ehnee syz
  • { with intent deliberately } aimd at
    • ( Uh Lyv Lyf And/ohr Suhm Lyv Lyvz and|Ohr Ther Proprtee )
  • { with intent deliberately } spehsiffikklee tu koz ( Uh Lyv Lyf Ohr Suhm Lyv Lyvz )
  • { uh feeleeng ohr suhm feeleengz } uhv { suhfreeng bad mohral uhv ehnee syz }
    • In Thuh Lyv Self-Bod Wohrn By Uh Kohr-SeLf Az Sentrul Nrv Sistem
    • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Ther Myt Bee 2 kyndz uhv Vyohlaeeshuhn

If Thuh victim wuhz:

  • uh preddittohr beest, maybe uh tarantula,
  • Ohr uh preddittohr human mass-mrdrur uhv Innuhsent Humanz
  • Ohr thuh rohps byndeeng uh slaeev
  • Then That Myt Bee Uh Just Gahrdeeng Vyohlaeeshuhn.

If Thuh Victim Wuhz

  • An Innuhsent Human
  • Ohr An Innuhsent Non-vyohlent Vehjehtehreean Beest With Brains Thoh No Handz
  • Then that myt be an unjust evil ( krym nohrm speld " crime " ) Vyohlaeeshuhn uhv assult ohr vandal-izm.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " Vyohlaeeshuhn ".

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " rong ".

Thuss uh dev ill Iz: Uh human huu duhz

  • { with intent deliberately } chuuz tu
    • { duu with thuh self-bod ohr dehvehLuhp in uh dif mynd-bod }
    • and thuhs duz { dehvehLuhp ohr koz } suhfreeng bad mohral
      • In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
      • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Thuh mohr uh devvil human duhz koz sufreeng,

  • Thuh mohr that desensittizez My ( Simpathee And Kuhmpashuhn__ ) Twohrdz that devvil human
    • UhbowT Letting that devvil human Reeseev ShelTr In My Hohm
  • Fruhm Ehnee Temprachr Uhv DayLyt WeThr Ohr Thuh cold nyt wethr


Thuh Next TekSt Wuhz Fruhm:



1 sorrow or the capacity to feel sorrow for another's suffering or misfortune

Thuh Next TekSt Wuhz Fruhm:

compassion noun kəm-ˈpa-shən

Definition of compassion

Thuh mohr uh devvil human duhz koz sufreeng
Then I feel less { Kuhmpashuhn Nohrm Speld Compassion } twohrdz that devil beest
* UhbowT Letting that devvil human Reeseev ShelTr In My Hohm

  • Fruhm Thuh hot DayLyT WeThr Ohr Thuh cold nyt wethr
    • That myt koz that devvil beest with uh brain tu suffr.

If Uh devvil human WahnTs

  • Evry Lyf Tu sufr az much az possibbul
  • And Our Glohb tu chaeenj intu uh tohrchr chaeembr,
  • Then LojjikkuLLee that devvil human wahnts ther self-bod tu suffr az much az possibbul
  • in and at ehvree plaeess that devvil human myt go.

Thuh Mohr Peepul Looz ( Simpathee And Kuhmpashuhn )

Thuh Next TekSt Wuhz Fruhm:

ostracism noun ˈä-strə-ˌsi-zəm
Definition of ostracism

1 : a method of temporary banishment by popular vote without trial or special accusation practiced in ancient Greece

2 : exclusion by general consent from common privileges or social acceptance

Thuh Next TekSt Wuhz Fruhm:

ostracize verb ˈä-strə-ˌsīz

ostracized; ostracizing

Definition of ostracize

transitive verb

1 : to exile by ostracism

2 : to exclude from a group by common consent

Thus, that myt reezult in suhm devvil humanz sufreeng oft Outside In Thuh Kohld Nyt Wethr.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " devvil ".

NexT TekST Fruhnm:

The Second [Zen] Truth tells us the reason why we are suffering: desire ! We want things, we want things to be different, we want something to happen (or not). A large part of the day we are thinking about our wishes. And more often than not we get carried away with them into a never-ending spiral of ‘if only….’.

NexT TekST Fruhm:

[ Thuh Sehkuhnd Zen] Truth: [Uhv] The Origin of Suffering:

It is the craving which gives rise to rebirth, bound up with pleasure and lust. This is to say sensual craving, craving for existence, and craving for non-existence.

Feeling/Sensation born of eye contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact are agreeable and pleasurable, and it is here that this craving arises and establishes itself.

The Cause of Suffering–samudaya

The principal cause of suffering is the attachment to “desire” or “craving”, tanha. Both desire to have (wanting) and desire not to have (aversion). There are three kinds of desire:

– desire for sense-pleasures–kama-tanha,

– desire to become–bhava-tanha,

– desire to get rid of–vibhava-tanha.

The desire for sense pleasures manifests itself as wanting to have pleasant experiences: the taste of good food, pleasant sexual experiences, delightful music.

The desire to become is the ambition that comes with wanting attainments or recognition or fame. It is the craving to “be somebody”.

The desire to get rid of the unpleasant experiences in life: unpleasant sensations, anger, fear, jealousy.

The clinging to desire comes from our experience that short-term satisfaction comes from the following desire. We ignore the fact that satisfying our desires doesn’t bring an end to them.

NexT TekST Fruhm:

Third [Zen] Truth - The Sehsayshuhn of suhfreeng is UhTaynuhbuL

NexT TekST Fruhn:

[ Thrd Zen TruuTh ] : N'rvana (Cessation of suffering)

Wrd SpeLd [ N i r v a n a ] Az EenuhnseeaeeTed AT:


NexT TekST Fruhm:

Nirvana is a place of perfect peace and happiness, like heaven. In Hinduism and Buddhism, nirvana is the highest state that someone can attain, a state of enlightenment, meaning a person's individual desires and suffering go away.

The origin of the word nirvana relates to religious enlightenment; it comes from the Sanskrit meaning "extinction, disappearance" of the individual to the universal. Achieving nirvana is to make earthly feelings like suffering and desire disappear. It's often used casually to mean any place of happiness, like if you love chocolate, going to Hershey's Park would be nirvana. On the other hand, if you're a Buddhist monk, it may take you years of meditating to reach nirvana.

Definitions of nirvana
(Hinduism and Buddhism) the beatitude that [iz] characterized by the extinction of desire and sufhfreeng and individual consciousness

Type of:
beatification, beatitude, blessedness
a state of supreme happiness

any place of complete bliss and delight and peace

Eden, Shangri-la, heaven, paradise, promised land

NexT TekST Fruhm:

NexT TekST Fruhm:

Fourth [Zen] TruuTh - The path to the cessation of suhfreeng

Buddha says that salvation (Nirvana/Satori) is a condition that can be attained by leading a balanced life. And to lead a balanced life, one needs to follow the…'gradual path of self-improvement.'

Zen Gyd Tu Happiness

NexT TexT Fruhm:

The Only Guide to Happiness You’ll Ever Need

“The Constitution only guarantees the American people the right to pursue happiness. You have to catch it yourself.” – Benjamin Franklin

By Leo Babauta

For some of us, the ultimate goal in life is happiness.

Whether we see fulfillment in our work, contentment in our relationships, passion in our hobbies … we strive to find happiness.

“Happiness is the meaning and the purpose of life, the whole aim and end of human existence.” – Aristotle

And yet, this search for happiness can be a lifelong search, especially if we look at happiness as something that will come once we achieve certain goals — a nice home, a perfect spouse, the ultimate promotion … and when we get these goals, instead of being happy, we often are looking forward to being happy when we meet our next goals.

Happiness shouldn’t be something that happens to us in the future, maybe someday, if things go well. Happiness should be here and now, who we are now, with the people we’re with now, doing the things we’re doing now. And if we’re not with people who make us happy, and doing things that make us happy … then we should take action to make that happen.

That’s the simple formula for happiness. Take action to do the things that make you happy, with the people who make you happy, and to be happy with the person you are now. (Disclaimer: this probably doesn’t apply, of course, to those who are clinically depressed or who have other similar medical conditions which I am not qualified to discuss.)

Don’t wait for happiness. Seize it.

“If you want to be happy, be.” – Leo Tolstoy

Here’s how — a list of action you can take today to seize that happiness. You don’t have to do these all at once, but you should do most (if not all) of them eventually, and sooner rather than later. Pick one or two and start today.

Be present. Don’t think about how great things will be in the future. Don’t dwell on what did or didn’t happen in the past. Learn to be in the here and now, and experience life as it’s happening, and appreciate the world for the beauty that it is, right now. Practice makes perfect with this crucial skill.

Connect with others. In my experience, very few things can achieve happiness as well as connecting with other human beings, cultivating relationships, bonding with others. Some tips on doing this.

Spend time with those you love. This might seem almost the same as the item above, and in reality it’s an extension of the same concept, a more specific application. Spending time with the people you love is extremely important to happiness … and yet it’s incredible how often we do just the opposite, and spend time alone, or disconnected from those we love, or spend time with people we don’t much like. Make it a priority to schedule time with the people you love. Make that your most important item of the day. For myself, I have a time when I cut off work, and the rest of the day is for my family. Weekends are exclusively for my family. And by setting aside this sacred time, I ensure my happiness by letting nothing come between me and the people I love most.

Do the things you love. What do you love doing most? Figure out the 4-5 things you love doing most in life, the things that make you happiest, and make those the foundation of your day, every day. Eliminate as much of the rest as possible. For me, the things I love doing are: spending time with my family, writing, reading, and running. I do those things every day, and very little else. It may take awhile to get your life down to your essentials like I have (it took me a few years of careful elimination and rescheduling and saying “no” to requests that aren’t on my short list), but it’s worth the effort.

Focus on the good things. Everyone’s life has positive and negative aspects — whether you’re happy or not depends largely on which aspects you focus on. Did you lose today’s softball game? At least you got to spend time with friends doing something fun. Did you sprain your ankle running? Well, your body probably needed a week’s rest anyway, as you were running too much! Did your baby get sick? Well, at least it’s only a flu virus and nothing life-threatening … and at least you have a wonderful baby to nurse to health! You can see my point — almost everything has a positive side, and focusing on the positives make all the difference. My Auntie Kerry died last week (as you know), and I’m still grieving, but 1) I’m happy I spent time with her before her death; 2) her death has brought our family closer together; 3) her suffering has ended; and 4) it reminded me to spend more time with the people I love while they’re still alive.

Do work you love. An extension, of course, of doing the things you love, but applied to work. Are you already doing the work you love? Then you’re one of the lucky ones, and you should appreciate how lucky you are. If you aren’t doing the work you love, you should make it a priority to try to find work you’re passionate about, and to steer your career in that direction. Take myself for example: I was doing work that I was good at (just last year), but that I wasn’t passionate about. I was passionate about writing, and so I pursued blogging … and with a year of hard work, was able to quit my day job and blog full time. I’m so much happier these days!

Lose yourself in your work. Once you’ve found work you love, the key is to lose yourself in it … clear away all distractions, find an interesting and challenging task, and just pour all your energy and focus into that task. With practice, you’ll forget about the outside world. There are few work-related joys that equal this feeling. Read more.

Help others. Is there any better feeling than helping a fellow human being? There aren’t many. And it’s not too hard — here are 25 ways.

Find time for peace. With the hectic pace of life these days, it’s hard to find a moment of peace. But if you can make time for solitude and quiet, it can be one of the happiest parts of your day. Here’s how.

Notice the small things. Instead of waiting for the big things to happen — marriage, kids, house, nice car, big promotion, winning the lottery — find happiness in the small things that happen every day. Little things like having a quiet cup of coffee in the early morning hours, or the delicious and simple taste of berries, or the pleasure of reading a book with your child, or taking a walk with your partner. Noticing these small pleasures, throughout your day, makes a huge difference.

Develop compassion. Compassion is developing a sense of shared suffering with others … and taking steps to alleviate the suffering of others. I think too often we forget about the suffering of others while focusing on our own suffering, and if we learned to share the suffering of others, our suffering would seem insignificant as a result. Compassion is an extremely valuable skill to learn, and you get better with practice. Here’s how.

Be grateful. Learning to be grateful for what’s in our lives, for the people who have enriched our lives, goes a long way toward happiness. It helps us to appreciate what we have and what we have received, and the people who have helped us. Read more.

Become a lifelong learner. I find an inordinate amount of pleasure in reading, in learning about new things, in enriching my knowledge as I get older. I think spending time reading some of the classics, as well as passionately pursuing new interests, is energy well invested. Try to do a little of it every day, and see if it doesn’t make you happier.

Simplify your life. This is really about identifying the things you love (see above) and then eliminating everything else as much as possible. By simplifying your life in this way, you create time for your happiness, and you reduce the stress and chaos in your life. In my experience, living a very simple life is also a pleasure in itself.

Slow down. Similar to simplifying, slowing down is just a matter of reminding yourself that there’s no need to rush through life. Schedule less things on your calendar, and more space between things. Learn to eat slower, drive slower, walk slower (unless you’re doing it for exercise). Going slowly helps to reduce stress, and improve the pleasure of doing things, and keeps you in the present moment.

Exercise. I’ve written about the pleasures of exercise many times. It can be hard to start an exercise program (here’s how) but once you get going, it relieves stress and can really give you a good feeling. I feel joyful every time I go out for a run!

Meditate. You don’t need to join a Zendo or get a mat or learn any lotus positions, but the simplest form of meditation can really help you to be present and to get out of the worrying part of your head. You can do it right now: close your eyes and simply try to focus on your breathing as long as possible. Pay attention to the breath as it comes into your body, and then as it goes out. When you feel your mind start to wander, don’t fret, but just simply acknowledge the other thoughts, and then return to your breathing. Do this a little each day and you’ll get better at it.

Learn to accept. One of the challenges for people like me — people who want to improve themselves and change the world — is learning to accept things as they are. Sometimes it’s better to learn to accept, and to love, the world as it is, and people as they are, rather than to try to make everything and everyone conform to an impossible ideal. I’m not saying you should accept cruelty and injustice, but learn to love things when they are less than “perfect”.

Spend time in nature. Go outside and take a walk each day, or take the time to watch a sunset or sunrise. Or find a body of water — the ocean, a lake, a river, a pond — and spend time taking a look at it, contemplating it. If you’re lucky enough to live near some woods, or a mountain, or a canyon, go hiking. Time in nature is time invested in your happiness.

Find the miracles in life. I absolutely believe in miracles, and believe that they are all around us, every day. My children are all miracles. The kindnesses of strangers are miracles. The life growing all around us is a miracle. Find those miracles in your life, and enjoy the majesty of them.

Zen 8 Fold Path

Thuh NeksT Wuhz Fruhm:

Eightfold Path
Written By:

Donald S. Lopez

See Article History
Alternative Titles: Astangika-marga, Atthangika-magga, Noble Eightfold Path

Eightfold Path, Pali Atthangika-magga, Sanskrit Astangika-marga, in Buddhism, an early formulation of the path to enlightenment. The idea of the Eightfold Path appears in what is regarded as the first sermon of the founder of Buddhism, Siddhartha Gautama, known as the Buddha, which he delivered after his enlightenment. There he sets forth a middle way, the Eightfold Path, between the extremes of asceticism and sensual indulgence. Like the Sanskrit term Chatvari-arya-satyani, which is usually translated as Four Noble Truths, the term Astangika-marga also implies nobility and is often rendered as the “Eightfold Noble Path.” Similarly, just as what is noble about the Four Noble Truths is not the truths themselves but those who understand them, what is noble about the Eightfold Noble Path is not the path itself but those who follow it. Accordingly, Astangika-marga might be more accurately translated as the “Eightfold Path of the [spiritually] noble.” Later in the sermon, the Buddha sets forth the Four Noble Truths and identifies the fourth truth, the truth of the path, with the Eightfold Path. Each element of the path also is discussed at length in other texts.
Reclining Buddha, Polonnaruwa, Sri Lanka.
Read More on This Topic
Buddhism: The Eightfold Path
The law of dependent origination, however, raises the question of how one may escape the continually renewed cycle of birth, suffering,…

In brief, the eight elements of the path are: (1) correct view, an accurate understanding of the nature of things, specifically the Four Noble Truths, (2) correct intention, avoiding thoughts of attachment, hatred, and harmful intent, (3) correct speech, refraining from verbal misdeeds such as lying, divisive speech, harsh speech, and senseless speech, (4) correct action, refraining from physical misdeeds such as killing, stealing, and sexual misconduct, (5) correct livelihood, avoiding trades that directly or indirectly harm others, such as selling slaves, weapons, animals for slaughter, intoxicants, or poisons, (6) correct effort, abandoning negative states of mind that have already arisen, preventing negative states that have yet to arise, and sustaining positive states that have already arisen, (7) correct mindfulness, awareness of body, feelings, thought, and phenomena (the constituents of the existing world), and (8) correct concentration, single-mindedness.

The Eightfold Path receives less discussion in Buddhist literature than do the Four Noble Truths. In later formulations, the eight elements are portrayed not so much as prescriptions for behaviour but as qualities that are present in the mind of a person who has understood nirvana, the state of the cessation of suffering and the goal of Buddhism.

According to a more widely used conception, the path to enlightenment consists of a threefold training in ethics, in concentration, and in wisdom. Ethics refers to the avoidance of nonvirtuous deeds, concentration refers to the control of the mind, and wisdom refers to the development of insight into the nature of reality. The components of the Eightfold Path are divided among the three forms of training as follows: correct action, correct speech, and correct livelihood are part of the training in ethics; correct effort, correct mindfulness, and correct concentration are included in the training in concentration; and correct view and correct intention are associated with the training in wisdom.

Thuh NeksT TekST Wuhz Fruhm:

» zen & buddhism » the four noble truths » the eightfold path » karma & reincarnation » sutras » FAQ's » glossary of terms
grey dot

Buddha Himself, the eightfold path is the only way to Nirvana. It avoids the extreme of self-torture that weakens one's intellect and the extreme of self-indulgence that retards spiritual progress. It consists of the following eight factors:

» Right Understanding
» Right Thoughts
» Right Speech
» Right Action
» Right Livelihood
» Right Effort
» Right Mindfulness
» Right Concentration

is the knowledge of the Four Noble Truths. In other words, it is the understanding of oneself as one really is.

The keynote of Buddhism is this Right Understanding. Buddhism, as such, is based on knowledge and not on unreasonable belief.

are threefold. They are:

The thoughts of renunciation which are opposed to sense-pleasures.
Kind Thoughts which are opposed to ill will.
Thoughts of harmlessness which are opposed to cruelty. These tend to purify the mind.

deals with refraining from falsehood, stealing, slandering, harsh words and frivolous talks

deals with refraining from killing, stealing and lack of chastity. It helps one to develop a character that is self-controlled and mindful of rights of others.

deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poisons

Right Livelihood means earning one's living in a way that is not harmful to others.

is fourfold, namely:

the endeavor to discard evil that has already arisen.
the endeavor to prevent the arising of evil.
the endeavor to develop that good which has already arisen.
the endeavor to promote that good which has not already arisen.

Effort is needed to cultivate Good Conduct or develop one's mind, because we are often distracted or tempted to take the easy way out of things. The Buddha teaches that attaining happiness and Enlightenment depends upon one's own efforts. Effort is the root of all achievement. If one wants to get to the top of a mountain, just sitting at the foot thinking about it will not bring one there. It is by making the effort of climbing up the mountain, step by step, that eventually the summit is reached. Thus, no matter how great the Buddha's achievement may be, or how excellent His Teaching is, one must put the Teaching into practice before desired results can be obtained.

is also fourfold:

mindfulness with regard to body
mindfulness with regard to feeling
mindfulness with regard to mind
mindfulness with regard to mental objects.

Right Mindfulness is the awareness of one's deeds, words and thoughts.

Meditation means the gradual process of training the mind to focus on a single object and to remain fixed upon the object without wavering. The constant practice of meditation helps to develop a calm and concentrated mind and helps to prepare for the ultimate attainment of Wisdom and Enlightenment.

RIGHT LIVELIHOOD Uhv Zen 8 Fold Path Uhv Zen Uhv SivviLyz Uhv SivviLyzd

THuh NeksT TeksT Wuhz Fruhn:

The Dharma of Right Livelihood by Maia Zenyu Duerr
By Upaya Zen Center on November 26, 2017 in General

When I started practicing Buddhism in my early thirties, after meeting Roshi Joan Halifax, I was drawn to the concept of Right Livelihood. The Eightfold Path, the fourth of the Buddha’s Four Noble Truths, offers a compass to align our lives so that we can find freedom from suffering.

The Dharma of Right Livelihood by Maia Zenyu Duerr
By Upaya Zen Center on November 26, 2017 in General

When I started practicing Buddhism in my early thirties, after meeting Roshi Joan Halifax, I was drawn to the concept of Right Livelihood. The Eightfold Path, the fourth of the Buddha’s Four Noble Truths, offers a compass to align our lives so that we can find freedom from suffering.

Right Livelihood, samma avija, is found in the morality arm of the Path along with Right Speech and Right Action. According to the Buddha’s teachings, Right Livelihood is a way to earn a living that doesn’t harm others or oneself. In defining Right Livelihood, the Buddha named five types of businesses that lay people should not engage in. These were:

Dealing in weapons
Trade of human beings including slavery and prostitution
Meat production and butchery
Business in intoxicants
Business in poison

Thuh NeksT TekST Wuhz Fruhm:

deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poison

Zen Biz Non Hahrm Uhv AnnimmuLz Uhv RIGHT LIVELIHOOD Uhv Zen 8 Fold Path Uhv Zen


Thuh NexT TeksT Wuhz Fruhm:

DVA Mission

Dharma Voices for Animals (DVA) is an organization of those committed both to practicing the teachings of the Buddha (the Dharma) and to speaking out when animal suffering is supported by the actions of those in Dharma communities and by the policies of Dharma centers. We want to be the voice of the animals who cannot speak our language and are unable to ask, “Why are you paying people to do this to me?” or “Why are you supporting my suffering?” We want to support those who are willing to speak out about the harm we cause other sentient beings when we eat them, use their body parts as clothing and in other ways, or use household and personal hygiene products that are tested on animals. While DVA recognizes the challenges of living in a complex, modern society, we wish to promote the choices that provide the greatest reduction of animal suffering. It is our intention to be inclusive in honoring the different views of those who sincerely intend to minimize the suffering of animals.

Dzogchen Master and DVA member and contributor, Chatral Rinpoche:

“If you take meat, it goes against the vows one takes in
seeking refuge in the Buddha, Dharma and Sangha.
Because when you take meat you have to take a being’s
life. So I gave it up.”

Become a DVA Member at no cost and support the efforts to raise awareness of the suffering of animals in the Dharma community.

Thuh NeksT TeksT Wuhz Fruhm:


Last updated 2009-11-23

This page looks at Buddhist attitudes towards animals.

Buddhism and animals

Although Buddhism is an animal-friendly religion, some aspects of the tradition are surprisingly negative about animals.
The positive

Buddhism requires us to treat animals kindly:

Buddhists try to do no harm (or as little harm as possible) to animals
Buddhists try to show loving-kindness to all beings, including animals
The doctrine of right livelihood teaches Buddhists to avoid any work connected with the killing of animals
The doctrine of karma teaches that any wrong behaviour will have to be paid for in a future life - so cruel acts to animals should be avoided
Buddhists treat the lives of human and non-human animals with equal respect

Buddhists see human and non-human animals as closely related:

both have Buddha-nature
both have the possibility of becoming perfectly enlightened
a soul may be reborn either in a human body or in the body of a non-human animal

Buddhists believe that is wrong to hurt or kill animals, because all beings are afraid of injury and death:

All living things fear being beaten with clubs.
All living things fear being put to death.
Putting oneself in the place of the other,
Let no one kill nor cause another to kill.

Dhammapada 129

The negative

Buddhist behaviour towards and thinking about animals is not always positive.

The doctrine of karma implies that souls are reborn as animals because of past misdeeds. Being reborn as an animal is a serious spiritual setback.

Because non-human animals can't engage in conscious acts of self-improvement they can't improve their karmic status, and their souls must continue to be reborn as animals until their bad karma is exhausted. Only when they are reborn as human beings can they resume the quest for nirvana.

This bad karma, and the animal's inability to do much to improve it, led Buddhists in the past to think that non-human animals were inferior to human beings and so were entitled to fewer rights than human beings.

Early Buddhists (but not the Buddha himself) used the idea that animals were spiritually inferior as a justification for the exploitation and mistreatment of animals.
Experimenting on animals

Buddhists say that this is morally wrong if the animal concerned might come to any harm. However, Buddhists also acknowledge the value that animal experiments may have for human health.

So perhaps a Buddhist approach to experiments on animals might require the experimenter to:

accept the karma of carrying out the experiment
the experimenter will acquire bad karma through experimenting on an animal
experiment only for a good purpose
experiment only on animals where there is no alternative
design the experiment to do as little harm as possible
avoid killing the animal unless it is absolutely necessary
treat the animals concerned kindly and respectfully

The bad karmic consequences for the experimenter seem to demand a high level of altruistic behaviour in research laboratories.
Buddhism and vegetarianism

Not all Buddhists are vegetarian and the Buddha does not seem to have issued an overall prohibition on meat-eating. The Mahayana tradition was (and is) more strictly vegetarian than other Buddhist traditions.

The early Buddhist monastic code banned monks from eating meat if the animal had been killed specifically to feed them, but otherwise instructed them to eat anything they were given.


deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poison