Dear Diary:
In the latter part of the Noble Eightfold Path, we conclude, little by little with this beautiful song to begin the study of the Chakras.
Resuming our second stage, continue with step 3, to conclude the third phase until step 8.
right Talk
is how Buddhists make the best use of their speech or language. In Pali Canon This aspect of the Noble Eightfold Path is explained as follows:
· refrain from lying: Be real and authentic
· Refrain from talking libelous, defamatory: Be a peacemaker and not a divider. Be silent with the confidences of others. Celebrate the union and love, creating harmony.
· Refrain from talking disrespectful : Honoring their ancestors and say words that soothe the ear, with tenderness and affection leading to the heart displaying its plexus illuminating light color of a carnation. These words are educated, attractive and enjoyable. You see, this virtue is a beauty and life as we have the example of Pope John Paul II who also meditate and pray in thought is strengthened and refined stage.
· Refrain from frivolous talk: The indifference does not exist, because everything has a bit of our energy. You should speak what is in accordance con la meta, el Dharma y la Vinaya . Habla palabras que valen atesorar, convenientes, razonables, circunscritas, conectadas a la meta.
Walpola Rahula resume este factor del camino diciendo que absteniéndose de participar en "formas de hablar malas y dañinas" significa que "uno naturalmente tiene que decir la verdad, tiene que usar palabras amigables y benevolentes, placenteras y amables, meaningful and useful. "
correct 4 .- Act: Planning for the domestic good.
Kammaraputta In Cunda Sutra ( AN 10,176), this aspect of the Noble Eightfold Path is explained as follows:
· refrain from taking life: compassionate for the welfare of all beings alive.
· refrain from taking what is not given, to steal:
· sensual refrain from inappropriate behavior, harmful.
5 .- Right Livelihood
The "support" or "right livelihood" is based on the concept of ajimsá , or harmlessness, and essentially states that a Buddhist should not opt \u200b\u200bfor trades or professions in which, directly or indirectly harm other living things or systems.
These occupations include "trading lethal weapons, intoxicating drinks, poisons, killing animals, "among others." Trade in humans, "such as slave trade and prostitution, is also incorrect, as well as other forms of dishonest gain wealth, such as" corruption, fraud, deception, theft, scheming, persuading, hinting, undervalued, chasing profits with profits. "
In summary Right Livelihood comprises:
· Giving up a bad live
· Making a living the right way
In addition, for an example in which the Gautama Buddha instructs a secular in good form to win and protect material wealth, including saving tips, see Dighajanu Sutta.
Training mind
latter triad (samadhi), is coarser in the study and Western translations , concentrating on a single definition a Meditation, Concentration, Mental discipline, cultivation of the mind and heart, be present. So it is through these practices that can transform the activity of the mind (something like controlling our brain functions) and find a new way of seeing reality.
6 .- Right effort
(In Sanskrit : Vyayam) is part of , samadhi is defined as the effort is mental. Vyayam involves sustained effort, conscious practice to essentially keep the mind free of thoughts that may impair your ability to make or implement other elements of the Noble Path.
When we are happy for someone else, or "we" pray for the welfare of others, we are generating this kind condition, spreading Dharma.
This spiritual effort is necessary to move to ( viri ), spiritual energy. The four stages of this facet are explained in the sutra SN 45.8:
· Strive to prevent insanity that has not yet emerged: generates desire, effort, persistence, upholds and exerts its intent that evil not arise; before they arise unhealthy qualities.
· insane Strive to destroy what has been: it generates desire, endeavors, persistence, upholds and exerts his intent that evil is abandoned, when these qualities have emerged insane.
· Strive to produce the sound that has not yet emerged: generates desire, effort, persistence, upholds and exerts his intent that it arises, before these healthy qualities emerge.
· Strive to cultivate what has been healthy, creates desire, effort persistence, upholds and exerts his intent for the maintenance, non-confusion, increase, plenitude, development and completion of the well, when these qualities have emerged healthy.
7 .- Smrti, right mindfulness
This is the most beautiful stage in the discovery of Buddhism . Through breathing Vipasanna (a meditation-based training breathing and mindfulness), we can even cure many ills of the body.
This element addresses in detail the attentive and conscious contemplation in Buddhism and refers to the practice of keeping the mind on the present moment, as they become aware of phenomena affecting the body and mind. In the Magga-vibhanga Sutta, and other sutras, this aspect is explained as follows:
· Kayanupassana: alert, conscious contemplation the body, contemplates his own body ... conscious, alert, watching ... having already released, uprooted from worldly desire and aversion.
· Vedananupassana: attentive, mindful contemplation of the perception of their environment; includes the perception of their environment. Conscious, alert, watching ... having already released, uprooted from worldly desire and aversion.
· cittanupassana: attentive, mindful contemplation of the mind, contemplates his own mind. Conscious , listening, watching ... having already released, uprooted from worldly desire and aversion.
· Dhammanupassana: alert, conscious contemplation of their thoughts, provides the perception of their thoughts. Conscious, alert, watching ... having already released, uprooted from worldly desire and aversion.
8 .- Concentration, meditation and proper absorption
This is explained in terms of jhānas ; levels of absorption in the meditation :
· First Jhana (pathamajjhana): Pretty detached from sensuality, withdrawn from unwholesome states, a person enters the first absorption (jhana), ecstasy ( piti ) and happiness ( sukha ) born of displacement, accompanied by the discursive and verbal thinking ( vitakka and vicara ).
· Second jhanna (dutiyajjhana): calming and relaxing the mind, a person enters the second absorption (jhana): Ecstasy (piti) and happiness (sukha) born of concentration on one's own consciousness ( ekaggata ) free the discursive and verbal thinking (vitakka and vichara).
· Third jhanna (tatiyajjhana): In Ecstasy disappeared, a person stays balanced, thoughtful, conscious, looking, physically sensitive to pleasure. Enters and remains in the third absorption (jhana), now called noble people as "fair and contemplative, someone who has a pleasant home"
· ; Fourth jhanna (catutthajjhana): With the abandoning of pleasure and pain ... as with the earlier disappearance of ecstasy and stress ... enters and remains in the fourth absorption (jhana): purity in equanimity ( upekṣā ) and contemplation, or pleasure or pain.
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