Name: 仏教の教え。八重の道 (Buddhist Teachings: The Noble Eightfold Path)
Uploaded: 2021-01-14T08:01:40.000Z
Duration: 28 min 31 s
Description: VoiceTubeの動画で発音を聞きながら英語表現を覚えよう！学べる英語：

Hi everyone. Welcome to The Enthusiastic Buddhist. In this episode I want to talk about the Noble

Eightfold Path, which is part of the Four Noble Truths. In my last episode I covered

the Four Noble Truths so I'll put a link to that episode up here in case you missed it and you'd like to watch it now.

So I ended the previous episode talking about the Fourth

Noble Truth, which explains that if we want to reach enlightenment and be free of all

suffering we have to follow and practice the path called the Noble Eightfold Path, so in

effect there are eight things that we need to train in. The Noble Eightfold Path comprises of

eight different aspects about ourselves that we need to monitor, practice and perhaps change

to ensure that they're in line with our spiritual aspirations, which are presumably to lead

a moral life based on compassion and wisdom.

So the Buddha summarized the eight trainings in the Noble Eightfold Path. There are two

trainings in wisdom, three trainings in morality and three trainings in meditation. In the

Pali language these are known as panna, sila and samadhi.

The first of the eight is Right View. Right View, is also known as Right Understanding

and it comes first in the sequence of eight, because it acts like a core principle that

guides the seven other trainings. In the beginning Right View helps us to steer our behavior

towards cultivating wholesome actions which helps direct us towards peace and liberation,

rather than further from it. Then in the end Right View is representative of the wisdom that

we gain from our meditative realizations and this only comes as a result of having practiced

the seven other trainings. So Right View is important in the beginning, middle and end

of the path, all the way up to Enlightenment. Right View is perhaps the hardest for beginners

to understand and practice, so I will come back to it at the end of this video and go

The second training of wisdom is the practice of Right Intention.

The Buddha explained Right Intention as having the intention of renunciation, the intention

of goodwill and the intention of harmlessness. Having an intention of renunciation...

one way we can look at this is that it means our intentions should be more selfless rather

than selfish, and so we're not motivated by personal greed so much, in fact, we're renouncing selfishness!

Practicing more selfless behavior helps us to move away from fortifying our

own egos and always coming from a place of self-centeredness. Instead we need to recognize

that everyone is the same boat as us, in wanting happiness and avoiding pain, so we should

try to live in a way that helps the majority instead of trying to secure the happiness

of just one being, you know, this separate self, this individual 'I'. The Buddha taught that we're all interconnected,

so renouncing selfishness and selfish pursuits and working towards the greater good is considered

more in line with true reality than what we might first realize or appreciate.

Intention of renunciation also means living a life more inclined towards peace and letting go.

Renunciation doesn't necessarily mean becoming monks and nun, and renouncing our

families and living in a cave to meditate. It could mean that but mostly it means renouncing

our greed, our anger, our jealousy and other harmful emotions.

The Buddha said that he who has renounced his impurities is called a renunciate. So

the impurities we are seeking to renounce are our mental impurities or defilements of

greed, aversion, pride and jealousy which all arise from ignorance and selfishness.

And why do we try to remove these? Why do we try to renounce these? Because they cause us so much pain for ourselves,

Intention of renunciation also means letting go of the belief that happiness is to be found

in things that are external to us. I mean, society tells us that happiness is to be found

in acquiring more and more things, yet the Buddha taught that happiness isn't found in

external objects and their acquisition, or through increasing our craving and desires,

but through finding the inner happiness that is within us instead. So having an intention

of renunciation means we slowly loosen the grasp of our craving and attachment to external

things so we can start to find the peace and happiness that lies within our minds,

which we can find through the practice of meditation and mindfulness.

Now the next one is Intention of Goodwill.

Having an intention of goodwill means we should act with the attitude of good-will and love

as opposed to ill-will and anger. Our actions of body, speech and mind should resonate with

the wish to help others and make them happy. Anger is something that affects us all, in

various degrees. If we do have anger or ill-will towards anyone then the Buddha prescribes

the meditation of loving-kindness to help us eradicate these tendencies of ill-will or anger.

It's said that our mind's true nature is one of love, peace and wishing

other's happiness, so it is this state that the Buddha wants us to tap back into.

The last part of Right Intention is the Intention of Harmlessness.

Having an intention of harmlessness means we should be motivated by compassion and not

wanting to cause or increase the suffering of others. This means we refrain from harming

others in any way, such as through physical violence, verbal abuse, mental manipulation

or power games. Actually this intention of harmless should be employed in anything

and everything that we set out to achieve. We should always carefully consider the ramification

of all our actions to ensure that it doesn't cause harm or suffering in any way to any living creature.

The next three trainings in the Noble Eightfold Path are the three trainings of

morality. These include the practice of Right Speech, Right Action and Right Livelihood.

In essence, we try to practice these because it helps us to have a mind

that is kind, open and free of discursive thought, and this allows us to achieve deeper

levels of concentration when we meditate. We cannot become enlightened unless we meditate,

but we cannot meditate if we're constantly creating unease in our minds. So the three

trainings in morality help create a building block or stable foundation for our meditation

to be supported on and this in turn allows for realizations and greater wisdom to occur.

And remember these practices of morality are also motivated by Right Intention, the training

which came before these. So you will notice that these trainings of Right Speech, Right

Action and Right Livelihood are geared towards acting out of compassion and refraining from

So the first is the practice of Right Speech. The Buddha advised us that Right Speech means

not lying, not engaging in slanderous or divisive speech, refraining from abusive or harsh speech

and refraining from idle gossip or chatter.

Instead our speech should be truthful, kind, beneficial and full of love. I actually want

to devote an entire video to Right Speech because it is such an important topic. I mean,

how often do we say things that we later regret, or wish we had some guidelines as to what

we should say and when? So I'll cover this topic in another video in the near future!

The next training in morality is the practice of Right Action.

Right Action means to avoid killing, stealing and sexual misconduct. Sexual misconduct basically

refers to being unfaithful to our partner or sleeping with someone else's partner. Although

these three trainings of killing, stealing and sexual misconduct are singled out in

this training, Right Action really means that we should avoid any behavior that harms others,

and instead we should perform virtuous deeds motivated by compassion, kindness and generosity, for instance.

Now the reason the Buddha brought our actions into the spotlight is because the Buddhist

path is a path of training our minds towards wholesome and virtuous habits. If we repeatedly

engage in killing and violence, stealing or being unfaithful in relationships, it's going to strengthen

these unwholesome mental factors or defilements in our mind until they become dominant and

natural patterns of our thought and behavior. Then in the future we will more easily do

non-virtuous things without giving it a second thought.

Now at the moment, we might not kill other sentient beings out of violence or wishing them harm,

but we do strengthen our disregard for the suffering of others every time we take the

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仏教の教え。八重の道 (Buddhist Teachings: The Noble Eightfold Path)

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