Noble Eight Fold Path
must be aware of the cunning and devious ways of the self, and in
understanding them virtue comes into being, but virtue is not an end
in itself. Self-interest cannot cultivate virtue, it can only perpetuate
itself under the mask of virtue; under the cover of virtue there is
still the activity of the self.
Report of Sixteen Talks given in 1945 &
is freedom, orderliness; without order, freedom, there can be no experiencing
of the Real. In virtue there is freedom, not in the becoming virtuous.
Report of Sixteen Talks given In 1945 & 1946 ... p.113
Krishnamurti spoke slowly, pausing at every word. ''Right action is
only possible when the mind is silent and there is a seeing of 'what
128, Biography of K by Pupul Jayakar
this killing has been going on for millenia upon millenia...some treat
it as a sport, others kill out of hatred, anger, jealousy and organized
murder by the various nations with their armaments goes on. One wonders
if man will ever live on this beautiful earth peacefully, never killing
a little thing or being killed or killing another but live peacefully
with some divinity and love in his heart.
to himself-his last journal, 26 April 1983, Ojai, California.
is lie? a contradiction, isn't it?, a self contradiction. One can
consciously contradict or unconsciously, it can either be deliberate
or unconscious...and when the cleavage in contradiction is very great,
then... one...sets about to mend it.
13th public Talk, ojai August 1949.
have a watch and I take it away from you. Do you think it is right?...So
I take it away from you. This is called stealing. Obviously it is
not right. Is it? That is a disease. It is a kind of mental perversion,
an aberration, a mental twist.
Talk to students at Rajghat 1954.
suffer, I want to find out-to end it or must I carry on for the rest
of my life-this agony, this brutality, this sexual perversion or sexual
desires, you know all the rest of it.....
Brockwood, 23 June 1978
think the problem of drinking as any other problem can be understood
and put an end to only when I understand the process of myself-when
there is self knowledge.
Talk, London, Oct. 1949.
there are wrong means of livelihood. He who helps in manufacturing
arms and other methods to kill his fellowman is surely occupied with
furthering violence which never brings about peace in the world; the
politician who, either for the benefit of his nation or of himself
or of an ideology, is occupied in ruling and exploiting others, is
surely employing wrong means of livelihood which lead to war, to the
misery and sorrow of man; the priest who holds to a specialized prejudice,
dogma or belief, to a particular form of worship and prayer is also
using wrong means of livelihood, for he is only spreading ignorance
and intolerance which set man against man. Any profession that leads
to and maintains the divisions and conflict between man and man is
obviously a wrong means of livelihood. Such occupations lead to exploitation
Report of Sixteen Talks given in 1945 & 1946 ..P.17
is very important in modern society to have right employment, because
today every action leads to war, the whole thing is geared for war;
but at least we can find out the wrong professions; and avoid them
intelligently. Obviously, the army, the navy, are wrong professions;
so is the profession of law which encourages litigation, and the police,
especially the secret police. So, right employment must be found and
exercised by each one, and only then can there be the cessation of
killing which will bring about peace among men.
Talks 1949-1950 (Verbatim Report) Ceylon p.15
speech (sammavaca) is:
veramani, pisunaya vacaya veramani, pharusaya
is not false or hurtful. It is not back-biting or slander. Again understand
that this must be yatha-bhutam pajanati. (Insight based on 'what is').
It must happen in your life. It must be experienced, along with the
understanding that you are living a life of abstinence from false,
hurtful, backbiting, or slanderous talk. Unless you are practising
this, unless it is experienced, unless it is happening in your life,
it is not samma but miccha, merely an intellectual or emotional game.
It must be yathabhuta ('What is').
action (sammakammanto) is:
veramani, adinnadana veramani, kamesu
is abstinence at the bodily level (veramani) from killing (panatipata),
stealing (adinnadana) or sexual misconduct (kamesumicchacara).
This must also be experienced; it must happen in life. Only then you
can say that you are living a life of abstinence from killing, stealing
and sexual misconduct. It is pajanati (insight). It is experienced
'as it is'.
livelihood (samma-ajivo) is:
miccha-ajivam pahaya samma-ajivena jivitam kappeti.
is where unwholesome (miccha) livelihood has been given up (pahaya),
and again the same applies: the earning of a livelihood by wholesome
means must be experienced in life. ('as it is')
S N Goenka, discourses on Mahasatipatthana Sutta, Pg 90-91,
Mahasattipatthana Sutta-maggasaccam - (the truth of the Path)
emphasizes that Right speech - Right action and Right Livelihood must
be based on 'what is' - with wisdom/insight and this must be an experiential
understanding and not an intellectual game.
as explained by the Buddha is not a set of rules to be blindly followed-there
has to be insight-wisdom and understanding from moment to moment-based
on 'what is' (yatha bhutam pajanati).
noble eight fold path culminates in insight. Insight and morality
go hand in hand. Without insight morality is simply a set of rules.
Insight is the flowering of virtue in life-naturally, normally, choicelessly,
effortlessly-based on 'what is'-based on 'as it is'.
fact this sutta emphasizes that the whole of the noble eight fold
path is to be experienced and experienced at the level of sensations
with insight leading to the ending of all the misery and sorrow, the
ending of all fear-freedom from the known. (This has also been discussed
under the heading ''The Four noble Truths''and ''freedom from the
known'' in this study.)
Buddha states that the 'contents of the mind-concerning the 4 noble
truths'are observed as 'contents of the mind-concerning the 4 noble
truths.'-'as it is'-with insight at the level of sensations. The 4th
noble truth is the truth of the path. - the noble eight fold path.
-(Mahasatipatthana Sutta, Dhammanupassana- Catusaccapabbam-observation of mental contents - The section on the four noble Truths.)
matters is to live at the height of virtue. (I know you don't like
that word). Those two words 'virtue' and 'righteousness' have been
terribly abused, every priest uses them, every moralist or idealist
employs them. But virtue is entirely different from something which
is practised as virtue and therein lies its beauty; if you try to
practise it, then it is no longer virtue. Virtue is not of time, so
it cannot be practised and behaviour is not dependent on environment;
environmental behaviour is all right in its way but it has no virtue.
Virtue means to love, to have no fear, to live at the highest level
of existence, which is to die to everything, inwardly, to die to the
past, so that the mind is clear and innocent. And it is only such
a mind that can come upon this extraordinary immensity which is not
your own invention, nor that of some philosopher or guru.
- J. Krishnamurti, Pg. 168, You are the world.