Episode Seven - Mindful ethics & the Eightfold Path

In this episode I discuss the Eightfold Path – a well-known and important outline of how the Four Noble Truths or Tasks are to be developed and realised. These are set out in the Dhammacakkappavattana sutra, usually referred to in English as Setting in Motion the Wheel of the Dharma – an account of one of the Buddha’s first teachings. I go on to briefly explore the concepts of dukkha (suffering) and sukha (wellbeing). I also share some thoughts on how it may be useful to think of the Eightfold Path as a way of establishing an effective ethical framework by cultivating eight mindful skills. 

Transcript

I would like to emphasise that what I am about to say is a personal view grounded in my study of the Buddhist literature and in my own experience of Zen meditation. 

The Buddha articulates his advice on how to develop a just, balanced and peaceful society in two bold statements: one, known as the Four Noble Truths or Skills, and the other known as the Eightfold Path. As I outlined in Episode Five, the Four Noble Truths describe four aspects of understanding about the nature of suffering and how to ameliorate or come to terms with suffering. The traditional formulation is as Four ‘Truths’: 

·         the truth that there is suffering;

·         the truth of what causes suffering; 

·         the truth that suffering can be prevented or ‘cured’; 

·         and the truth that there is a path out of suffering (the Eightfold Path).

As I mentioned in Episode Five, the Buddhist scholar, Stephen Batchelor, has argued that this traditional formulation does not accord with what is written in the early Pali texts. Batchelor proposes that to talk in terms of a ‘task is more accurate than the term truth.’ His detailed argument is to be found in his book, After Buddhism (2015).

It may be helpful to begin with a reminder that there is no equivalent to the Ten Commandments in Buddhism – no list of what we should not do. There is also no Creed – no statement of what to believe. These are matters for each individual to explore, to decide and to take responsibility for – in the light of their own experience and learning. 

The practice of being mindful involves not only paying attention without attachment, being present, but also, ‘minding,’ taking care, being kind. Being mindful enables us to experience, and to begin to understand, and come-to-terms with, the impermanence and interdependence of all phenomena. This is a life-long process of experiential learning and of modifying our behaviour in the light of what we learn. The impermanent and interdependent nature of existence gives rise to many difficulties. In Buddhism these difficulties are denoted by the term dukkha – a term with many meanings, but often translated as, ‘suffering.’ It is important to keep in mind that dukkha includes not only physical and mental pain, but also the feelings of ‘unsatisfactoriness’ that we may have about our existence and the unease, anxiety and disturbance that arise from our experience of the ever-changing nature of existence.

Dukkha is complemented by the related term sukha. The prefix su- means something like ‘good and conducive to wellbeing’ – while the du- in dukkha means ‘bad, difficult or inclining towards illness or harm.’ It may be best to use the word, dukkha, in its original form, as there is no equivalent word in English to convey its many and subtle meanings. The important thing to note is that sukha, flourishing or wellbeing, can only be achieved by understanding and alleviating dukkha. Much of the Buddha’s teaching was focused on this endeavour.

In the sutras we can read how the Buddha urges his students to accept that the primary conditions of impermanence and interdependence cannot be changed. We all have to face up to our own mortality, and to the eventual death of those we love. We, and those we love, are also likely to become ill or suffer injury at some point in our lives. These are matters over which we have little control and inevitably give rise to pain and grief. However, by changing the way in which we think about, relate to and deal with these events, we can lessen their effects and thus reduce our dissatisfaction, unease and disturbance. 

It is not nirvana or enlightenment, that is the goal of Buddhism, but rather the cultivation of sukha, that is, the wellbeing of all and the flourishing of all sentient beings. Transforming dukkha into sukha is the process that lies at the heart of Buddhist practice.

If we are to develop sukha, it is important first to acknowledge and accept two primary conditions of existence – impermanence and interdependence – instead of trying to deny or ignore the way things are. Attachment to a false understanding of how the world is – denoted by the term, ‘avidyā’ or ‘ignorance’ – can lead people to become dissatisfied and frustrated, only adding to their suffering. Dreaming and hoping for permanence, and clinging desperately to things, ideas and other people as they change and pass away, only makes everyone unhappy, restless and dissatisfied. It is these conditions of dissatisfaction, unhappiness and unease that mindful meditation enables us to understand and change. Instead of avidya, ignorance, it is important to cultivate, prajna, wisdom and understanding. 

Almost all aspects of our existence have the potential to cause us pain, even those experiences that are pleasant and joyful – because pleasant experiences do not last for ever. This constant potential for suffering and dissatisfaction is what the Buddha’s teachings are intended to address. This is the positive message the Buddha communicates in his long years of teaching – we can cultivate sukha, that is, wellbeing, peace and equanimity, by paying careful attention to our experiences and changing our relationship with them. Being able to be aware of our thinking, sensing and feeling, without attachment, what we might call meta-awareness, can enable us to be less disturbed by life and all its ups and downs.

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Mindful meditation involves engagement with the world, being here in this world - not seeking to escape to another world or to a transcendent state of mind. Being mindful we notice what arises from moment to moment and observe the everchanging relationships and processes that make up the world. In sitting meditation, we work to develop clarity of vision and thought, learning to see ourselves and our neighbours as we are, and to be mindful of the conditions within which we exist.

Mindful meditation helps to calm and clarify the mind, in order that we might act in an informed and compassionate manner. In this way we learn to see more clearly what needs to be done, and what we can do, to reduce suffering, and to improve the conditions (internal and external) in which we live. While much can be done by changing our view of ourselves and the world, aspects of the world also need to be changed to improve the lives of its inhabitants. In my view, it is important to counter the popular idea that mindful meditation is only about personal development and self-realisation. Social and political change may well be required if suffering is to be alleviated.

If we accept that mindful meditation involves both non-attached awareness and caring attention, then an ethics of mindful compassion and kindness can be developed from the simple practice of meditation. Perhaps, instead of the usual iteration of the Eightfold Path as a series of right actions and attitudes, it might be more helpful and effective to think of it as a path of mindful actions and attitudes. The eight practices advocated by the Buddha might then read as a reminder to develop the skills of: mindful understanding, intention, action, communication, livelihood, effort, awareness and concentration. By cultivating these skills, we are cultivating sukha – that is, we are developing our own actions and attitudes in a way that will benefit all beings and, by implication, our planet as a whole.

The ethical values listed in the Eightfold Path are usually translated into English as follows – often under the three headings of Wisdom, Morality and Concentration:

1. Wisdom (panna): includes, Right Understanding (samma ditthi), and Right Aspiration (samma sankappa)

2. Morality (sila): includes, Right Speech (samma vaca); Right Action (samma kammanta); and Right Livelihood (samma ajiva)

3. Concentration (samadhi): includes, Right Effort (samma vayama); Right Mindfulness (samma sati); and Right Concentration (samma samadhi)

However, contemporary scholars, particularly Stephen Batchelor, suggest that the word ‘right,’ a translation of the Pali word, ‘samma,’ may give the wrong impression, suggesting as it does a moral absolute or imperative, whereas the Buddha may have meant ‘an effective skill, way or view’ (upaya). Rather than impose an authoritarian set of commandments or rules, the Buddha often reminds his students that it is up to each individual to determine how he or she realises these eight interdependent principles or skills. He urges his students to take responsibility for their understanding and for their actions, and to use these skills as best they can in dealing with the challenges and difficulties they encounter in daily life.

In my iteration of the Eightfold Path or Eight Skills, I have used the word ‘mindful,’ instead of the word ‘right.’ To be mindful, is: to be as unaffected as possible by prejudice, preconceptions and habits of thought or feeling; to be compassionate and understanding; and to be as free as possible from anger, craving and delusion. To be mindful means to both pay attention without commenting, making judgments or clinging, and, to mind or care.

The following list of skills or practices is not meant to suggest a ladder of attainment or development. Each skill is equally important and overlaps with all the others. I have tried to articulate them in a way that reveals their practical application to how we live our lives.

MINDFUL UNDERSTANDING. The list begins with ‘mindful understanding.’ This involves a clear and balanced understanding that is not rooted in anger, greed or delusion. Understanding how everything in the world is impermanent, interdependent and ‘empty’ of separate self-existence. It also involves understanding how unnecessary suffering can arise - caused by not living in harmony with these primary conditions. Without a clear, relatively objective, understanding of the actual conditions of existence, no one will be able to think or act wisely. Mindful understanding also touches on our own views of the world: how we may cling to our own beliefs and opinions; how we may consider them permanent, when they are actually impermanent; and how we can get caught up in a thicket of views that cloud our vision and prevent us from seeing what is actually going on. 

MINDFUL ASPIRATION OR INTENTION. The second skill is ‘mindful aspiration or intention.’ In order not to create more suffering, we need to pay attention to what our intentions and aspirations are and how they arise. If our intentions stem from anger, resentment, or greed, then we are more likely to do harm than if our intentions are to understand and to help. We need to be clearly aware of our intentions when we sit for meditation, as much as when we think, speak or act. 

MINDFUL ACTION. Next comes ‘mindful action.’ That is, reflecting on how we act or behave in the world, ensuring that our actions are grounded in understanding and compassion - helping, and not harming, other beings. Learning to make sure our actions do not cause or increase suffering – keeping in mind that ‘suffering’ includes dissatisfaction, discord and division arising from misunderstanding how the world is.

MINDFUL COMMUNICATION. The fourth skill is ‘mindful communication.’ This includes compassionate speaking and listening, and all other forms of communication - including writing, emailing, messaging, tweeting, gesturing and drawing. Reflecting on what we say and don’t say, and how we say it - communicating with others in ways that don’t cause or add to suffering and discord. Trying to be honest, open and clear in what we say; communicating with care, respect and reflection; listening carefully and thoughtfully to what other beings are trying to communicate. Reflecting on the intention behind what we are saying, and, deciding if it is going to do harm or good - to us and to others. 

MINDFUL LIVELIHOOD. ‘Mindful livelihood’ is the fifth skill. This involves reflecting on how we make a living, how we work and where we work. We should determine for ourselves if what we do for a living is causing suffering, or whether what we do is neutral, or helpful. Compassion for colleagues and customers is important. Are we being considerate, caring and helpful? Again, we need to be aware not just of what we do but of what our intentions are. 

MINDFUL EFFORT. Next comes ‘mindful effort.’ Without effort we can accomplish nothing. However, we need to ensure this effort arises from a motivation or intention to lessen and alleviate suffering – to increase sukha or wellbeing. Therefore, our efforts need to be grounded in compassion, respect for others and understanding, rather than in greed, ignorance, fear and anger, which only lead to more discord and suffering. 

MINDFUL AWARENESS.The seventh skill is ‘mindful awareness’ - known as vipassana, ‘insight,’ or ‘mindfulness.’  The skill of paying attention without commentary, judgment or clinging. That is, to be present to what is actually happening moment-by-moment – whether chatting to someone, watching the sun go down, buying something, dealing with someone’s anger or distress, trying to sell something, watching the TV, sitting at a desk dealing with a problem at work, or sitting in meditation. It is easy to do all of these things, including meditation, without paying attention both to what we are doing and to the effects of what we do. Instead of being present, we are absent or elsewhere - thinking of the past or the future, silently chatting to ourselves or imagining endless alternatives to what is actually happening - oblivious to where we are, what we are doing and who we are with. Instead of being aware of what we are doing, we are on auto-pilot, our monkey-minds running off in every direction or turning endlessly like washing machines bound by habit and mindless reaction. 

With proper intention, effort, and non-reactive awareness or mindfulness, we can learn how to be present, and deal with whatever arises in an effective, wise and creative way. The various modes of mindful meditation are useful methods for developing and exercising this skill in our daily life.

MINDFUL CONCENTRATION. The final item on the list is ‘mindful concentration’ - known as samatha.  The skill of focusing and disciplining the mind. While insight or mindful meditation develops open non-reactive awareness, concentration focuses awareness on a particular object, or aspect, of consciousness. Insight awareness is like looking at the world with wide-eyed curiosity, while concentration is looking at a part of the world through a microscope. Both compassionate concentration and insight awareness are tools to sharpen the mind, to understand and dissolve habits of attachment, thought and action, and to wake up to each passing, moment. In some schools of Buddhism (Zen, for instance) mindful or insight awareness (vipassanā) and concentration (samatha) are not viewed as separate activities. 

It is important to keep in mind that these eight practices arise from, or are grounded in, awareness and understanding of the primary conditions of existence – impermanence, interdependence and suffering - and the realisation that suffering can be alleviated by understanding and compassion. How we cultivate and exercise these skills is up to each of us to decide. We all have strengths and weaknesses. The conditions in which we live differ from person to person. Taking responsibility for our thoughts, words and actions is an integral part of the wise, mindful path advocated by the Buddha. No one can walk our path for us.

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I would now like to offer some thoughts on how mindful ethics can be realised and applied to social and environmental issues.

As I have mentioned many times, I have been very impressed by the work and writings of Sulak Sivaraksa – who is a Thai social activist and founder of the International Network of Engaged Buddhists. He writes about how mindful meditation can form the basis for an ethical renewal of society. Through a mindful analysis of our current economic, social and political systems, we can revitalise our ethics and work towards a more balanced, fair, sustainable society, grounded in mindful action, compassion and responsibility.

In his book, Seeds of Peace, Sivaraksa identifies what he calls, ‘three poisons: greed, hatred (and other negative emotions) and delusion.’ He argues that capitalism and consumerism are driven by, and encourage, these three poisons. He goes on: ‘In a capitalistic system, the mass media stimulate desires for things that are not really needed [this is a] deception that plays on people’s greed [and is] difficult to perceive […] We believe that consuming more, going faster, and living in greater convenience will bring happiness. We don’t look at the tremendous cost to ourselves, to our environment.’ He points out that the main aim of capitalism is profit, not sukha – the welfare of all. And profit requires ever-increasing consumption, exploitation and craving for more. According to Sivaraksa, if we are to achieve a healthier, fair and just society ‘…two realisations are necessary: an inner realisation concerning greed, hatred and delusion, and an outer realisation concerning the impact these tendencies have on society and the planet.’

What Sivaraksa, and other Buddhist teachers and social activists, are advocating, is that we move from a worldview grounded in craving, anger and delusion, to one that is guided by the cultivation of metta, karuna and ahimsa. 

‘Mettā,’ is a Pali word, derived from, mitta, ‘friend’ – it is most often translated as ‘loving-kindness’, but a more accurate rendition might be ‘true friendliness’. The idea of friendship radiating out from person to person is taken as a model for how a just, equitable and peaceful society might function. The Sanskrit word, ‘Karunā,’ is usually translated as compassion - a sense of ‘fellow-feeling’, of shared suffering and of empathy, and a feeling of care and kindness towards those who suffer as we do. Karuna, grows out of a deep feeling of connectedness and a shared condition of being. ‘Ahimsa,’ is a Sanskrit word defined as, ‘not to cause injury through actions, words or thoughts,’ and, ‘non-violence.’ If all beings are interdependent and in constant interaction, any action, however small, affects all others. If all things are interconnected, and therefore inseparable, in any absolute sense, there can be no clear and fixed boundary between oneself and the universe. Thus, to injure or harm any part of the universe is to harm ourselves. 

Sivaraksa’s critique of the socio-economic system within which we live is very useful and pertinent. It also echoes the teachings of the Buddha, Karl Marx, Erich Fromm and Ernst Schumacher, and contemporary writers such as Noam Chomsky. They are all arguing for a fundamental transformation of society, such that we put the wellbeing of all sentient beings and of our planet, as our guiding aspiration. To me, this suggests a renewal of politics and economics grounded in mindful action and attitudes – mindful ethics. It may be helpful to consider the skills identified in the Eightfold Path as being the means by which we can develop a mindful ethics, enabling each of us to make our political and economic decisions less determined by acquisitive, egocentric interests, and more determined by non-attached compassion and non-violence.

So, you might ask, what has all of this got to do with the simple activity of mindful meditation? Well, being mindful is a powerful process of learning and transformation, based on a clear awareness unclouded by anger, craving and delusion. It can lead to a realisation that in a finite world, with limited resources, infinite insatiable desire and consumption will inevitably be destructive of ourselves, of other beings and of the world we inhabit. Somehow the delusion of unlimited consumption needs to be clearly acknowledged and replaced by an ethics of moderation, sustainability, responsibility, and care for the planet and all its interdependent inhabitants. Through being mindful, paying attention, we come to realise how all beings are dependent on each other – that the universe is a dynamic universe of everchanging relationships – in this way we come to feel kinship and kindness towards all beings. This is one important way of cultivating sukha – a path to the alleviation of suffering and to building a healthier, just and more peaceful society.

Thank you for listening and bye for now.

Bibliography

Batchelor, Stephen. 2015. After Buddhism: rethinking the dharma for a secular age. London: Yale University Press.

Chomsky, Noam. 2017. Optimism over Despair. Penguin.

Fromm, Erich. 1979. To Have or To Be? Abacus.

Schumacher, E.F. 1974. Small is Beautiful: A Study of Economics as if People Mattered. Abacus.

Sivaraksa, Sulak. 1992. Seeds of Peace: A Buddhist Vision for Renewing Society, Parallax Press.

Rahula, Walpola. 1988. The Social Teachings of the Buddha, an essay in: The Path of Compassion: Writings on Socially Engaged Buddhism, ed. Fred Eppsteiner, Parallax Press.

International Network of Engaged Buddhists (INEB):   https://www.inebnetwork.org/about/