2020-11-10 Eightfold Path-Right Action (1 of 3)

Insight Meditation Center17min

Gil Fronsdal

00:02

Here we are with the continuing with the Eightfold Path. And today the fourth factor, which is a right action, samma kamma - samma kammanta. And in introducing this very important one because it really action means how we act in the world, what we do. Action is really central to the Buddhist teachings. The Buddha said to be a teacher of action. That how we act, what we do is so consequential. And so to be the caretakers of our action. To do it wisely and considerably. It's a really important part of it. And the fact that the Buddha considers what we do with the mind to be action as well, if there's really no way of getting around action. And so how do we act? What activities are we involved in, body, speech, and mind, that are for our benefit? That bring peace and well being?

Gil Fronsdal

01:08

So I want to take as I start this right action of next few talks, usually has to do with the precepts. And I'll say more about that in a few minutes. But I want to talk about just kind of the trajectory, the unfolding of the Eightfold Path. There is a logic, there is a process, there is a kind of a flow, psychological psychophysical flow, that is set in motion with right view. That we're following along the stream. And to understand that logic, or that flow, it may be helpful. And so at the very heart of what the Buddha's teaching is freedom from suffering. And that's kind of the enterprise, that's kind of the orientation, which everything is being understood. If a person wants to be free of suffering, then it's helpful to have the right view, the right understanding. And there are two types. One is the wisdom side and the other is the liberation view. And both of them lead in the same direction. The wisdom side is often what we acquire from books and teachers, second understanding. It's what we have to believe to some degree. And Buddhism doesn't require you to believe in rebirth, to believe believe in heavens and supernatural kind of things. It does require provisional belief that our actions make a difference. And the actions set the conditions in place for how things will unfold for us. And so if we want to be the custodian of our well being, we have to care for our actions and what we do. And there are those actions which are wholesome, and those which are unwholesome. Those which are helpful and not helpful. And so we choose the ones that are wholesome and helpful. And the rest of the Eightfold Path is a description of the wholesome healthy actions in which to be engaged in. And so we then pick up those. If we're just learning from the Buddha, then we go on to the next one there, right consideration. We consider, it's helpful to consider things from the point of view of not getting caught in sensual addiction, kind of a simplicity of being, of renunciation of those It's good to be, it's good to be involved in non ill will. And the corollary of that is goodwill, is to live with friendliness and kindness. And it's healthy and wholesome to live harmlessly, to not cause harm. And the corollary of that is to consider a life of living that's compassionate and caring. So this is the kind of the wisdom side we take this on. And we take on these practices and learn from the Buddha, this is what's wholesome. This is what's helpful.

Gil Fronsdal

04:07

From the liberation side is to practice deeply enough to begin understanding that there is freedom, the heart can be free, the mind can be free, of its attachments, its clinging, of the causes of suffering. And that you know, it's like when the heart sings and is completely open and soars like a free bird in the sky. To really be free. And when it has that sense of freedom, we experience that, then there's a different reference point for the Eightfold Path. From a clear enough, I like to say embodied experience of freedom and a direct experience of it. Now there's a whole different understanding of what's possible. And now, the reason to not be caught up in sensual desires, be caught up in ill will or caught up in causing harm, vihimsa, cruelty sometimes it's said, is because it diminishes our freedom. We lose our freedom in being involved in those because those are addictive behaviors, are compulsive, there's a loss, there's a closing down. The heart doesn't sing, the heart doesn't soar and fly in those activities. And feeling how it causes suffering for ourselves to be involved in sensual addictions, ill will, and cruelty. The movement is to start finding out how to not do that. How to pick up and be involved in other things.

Gil Fronsdal

05:45

Those movements, is so deep inside of us sometimes to cause harm, that we don't want to cause more harm by being critical of ourselves for doing so. But we want to learn how to step away and look at that whole thing with more freedom, with more openness, with more compassion and care. So we're not picking it up and fueling it and continuing it. So having some sense of freedom on the liberation path or the Eightfold Path, when you have some experience of freedom, that freedom then is brought to bear on the unhealthy, unwholesome motivations we might have. Hold ourselves free from them, don't get involved.

Gil Fronsdal

06:27

And then we see that the right consideration, the second factor, is intimately connected to not causing harm to ourselves and to others. And then we want to, without consideration with that reference point, that has a lot to do with how we speak. And so we want to be careful with our speech. And speak in kind, supportive, truthful ways.

Gil Fronsdal

06:55

And then we come to our actions, what we actually do and behave with our body in the world. And here the Buddha gave four descriptions or definitions of what right action is. And these four are very important for the monastic community, because they relate to the four most serious rules for Buddhist monastics. These are so serious that if a monastic violates the first of the first four rules or precepts, they're automatically no longer a monastic. And they can never become a monastic again. So for a monastic that's they're not to kill, they're not to in any kind of way steal, not to take what was not given, not be involved in any kind of sexual behavior, they're celibate, and not to lie. And these are so important for the monastics. For lay people those four are, three of them are the same, not to kill, not to steal, not to take what is not given, for lay people to the third one is not to engage in sexual misconduct as opposed to celibacy. And then the fourth is the same not to lie, not to tell falsehoods.

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