The Noble Eightfold Path on the Mundane Level # 7
This form of mindfulness is mindfulness that is constantly monitoring the level of wholesomeness in the mind never letting wholesomeness slip away from the mind and its intentions
Dhammacakkapavattana Sutta for Pursuers of Perfection # 1
In this Appendix we delve al little deeper into the meaning of the Dhammacakkapavattana Sutta. The Dhaamacakkapavattana Sutta itself is a very brief teaching because it serves merely as a reminder to listeners who were already well versed in the materials covered
The Noble Eightfold Path on the Mundane Level # 2
When Right Intention is described in the Suttas, it is anaIysed in to three types: 1.The Intention to remove oneself from sensual desire [nekkamma sankappa]
The Noble Eightfold Path on the Mundane Level # 6
The bodhisattva was once born as a golden a golden peacock with a body the size of a cart and eyes like bright red berries and its mouth pink like coral
The Noble Eightfold Path on the Mundane Level # 5
At its most basic, Right Livelihood means earning one’s living in a way which avoids the five types of Wrong Trade
The Noble Eightfold Path on the Mundane Level # 4
Right Action is the practice of abstaining from killing, stealing and adultery
The Noble Eightfold Path on the Mundane Level # 3
The sort of wholesome speech which arises from a mind which is wholesome at the mundane level is well illustrated by the tale of Sujata
The Noble Eightfold Path on the Mundane Level # 1
Practising the Noble Eightfold Path is not just the duty of the saint or the monk striving for Nirvana –it is also a means by which the householder can secure happiness
The Noble Truth of the Path to the Cessation of Suffering # 7
When the factors f the Eightflfold Path arise, they do so to gether-just as the elder monk kondanna, after lidtening to the Dhammacakkapavattana Sutta instantly attained the fruit of the Stream-Entry
The Noble Truth of the Path to the Cessation of Suffering # 6
The Three Signs of Existence [tilakkhana] that are exhibited by all material things are impermanence [aniccam], suffering [dukkham] and not –self [anatta]
