Buddhist Buildings In India

Buddhism ( , ), also known as Buddha Dharma and Dharmavinaya (), is an Indian religion or philosophical tradition based on teachings attributed to the Buddha. It originated in northern India as a -movement in the 5th century BCE, and gradually spread throughout much of Asia via the Silk Road. It is the world's fourth-largest religion, with over 520 million followers (Buddhists) who comprise seven percent of the global population.

The Buddha taught the Middle Way, a path of spiritual development that avoids both extreme asceticism and hedonism. It aims at liberation from clinging and craving to things which are impermanent (), incapable of satisfying ('), and without a lasting essence (), ending the cycle of death and rebirth (). A summary of this path is expressed in the Noble Eightfold Path, a training of the mind with observance of Buddhist ethics and meditation. Other widely observed practices include: monasticism; "taking refuge" in the Buddha, the , and the ; and the cultivation of perfections ().

Two major extant branches of Buddhism are generally recognized by scholars: '' Theravāda'' () and (). The ''Theravāda'' branch has a widespread following in Sri Lanka as well as in Southeast Asia (namely Myanmar, Thailand, Laos, and Cambodia). The ' branch—which includes the traditions of Zen, Pure Land, Nichiren, Tiantai, Tendai, and Shingon—is predominantly practiced in Nepal, Bhutan, China, Malaysia, Vietnam, Taiwan, Korea, and Japan. Additionally, (), a body of teachings attributed to Indian adepts, may be viewed as a separate branch or an aspect of the ' tradition. Tibetan Buddhism, which preserves the teachings of eighth-century India, is practiced in the Himalayan states as well as in Mongolia and Russian Kalmykia. Historically, until the early 2nd millennium, Buddhism was widely practiced in the Indian subcontinent; it also had a foothold to some extent in other places such as Afghanistan, Uzbekistan, and the Philippines.

Buddhist schools vary in their interpretation of the paths to liberation () as well as the relative importance and canonicity assigned to various Buddhist texts, and their specific teachings and practices. The Theravada Buddhist tradition emphasizes transcending the individual self through the attainment of (), while the Mahayana tradition emphasizes the Bodhisattva-ideal.

Etymology

Buddhism is an Indian religion the Buddha ("the Awakened One"), a Śramaṇa who lived c. 5th century BCE.

Followers of Buddhism, called ''Buddhists'' in English, referred to themselves as ''Sakyan''-s or ''Sakyabhiksu'' in ancient India. Buddhist scholar Donald S. Lopez asserts they also used the term ''Bauddha'', although scholar Richard Cohen asserts that that term was used only by outsiders to describe Buddhists.

The Buddha

Details of the Buddha's life are mentioned in many Early Buddhist Texts but are inconsistent. His social background and life details are difficult to prove, and the precise dates are uncertain.

Early texts have the Buddha's family name as "Gautama" (Pali: Gotama), while some texts give Siddhartha as his surname. He was born in Lumbini, present-day Nepal and grew up in Kapilavastu, a town in the Ganges Plain, near the modern Nepal–India border, and that he spent his life in what is now modern Bihar and Uttar Pradesh. Some hagiographic legends state that his father was a king named Suddhodana, his mother was Queen Maya. Scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakya community, which was governed by a small oligarchy or republic-like council where there were no ranks but where seniority mattered instead. Some of the stories about the Buddha, his life, his teachings, and claims about the society he grew up in may have been invented and interpolated at a later time into the Buddhist texts.

According to early texts such as the Pali ''Ariyapariyesanā-sutta'' ("The discourse on the noble quest", MN 26) and its Chinese parallel at MĀ 204, Gautama was moved by the suffering ('' dukkha'') of life and death, and its endless repetition due to rebirth. He thus set out on a quest to find liberation from suffering (also known as " nirvana"). Early texts and biographies state that Gautama first studied under two teachers of meditation, namely Āḷāra Kālāma (Sanskrit: Arada Kalama) and Uddaka Ramaputta (Sanskrit: Udraka Ramaputra), learning meditation and philosophy, particularly the meditative attainment of "the sphere of nothingness" from the former, and "the sphere of neither perception nor non-perception" from the latter.

Finding these teachings to be insufficient to attain his goal, he turned to the practice of severe asceticism, which included a strict fasting regime and various forms of breath control.Analayo (2011). ''"A Comparative Study of the Majjhima-nikāya Volume 1 (Introduction, Studies of Discourses 1 to 90),"'' p. 236. This too fell short of attaining his goal, and then he turned to the meditative practice of ''dhyana''. He famously sat in meditation under a ''Ficus religiosa'' tree — now called the Bodhi Tree — in the town of Bodh Gaya and attained "Awakening" (Bodhi).

According to various early texts like the ''Mahāsaccaka-sutta,'' and the '' Samaññaphala Sutta,'' on awakening, the Buddha gained insight into the workings of karma and his former lives, as well as achieving the ending of the mental defilements ('' asavas''), the ending of suffering, and the end of rebirth in saṃsāra. This event also brought certainty about the Middle Way as the right path of spiritual practice to end suffering. As a fully enlightened Buddha, he attracted followers and founded a '' Sangha'' (monastic order). He spent the rest of his life teaching the Dharma he had discovered, and then died, achieving " final nirvana", at the age of 80 in Kushinagar, India.

The Buddha's teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became various Buddhist schools of thought, each with its own basket of texts containing different interpretations and authentic teachings of the Buddha; these over time evolved into many traditions of which the more well known and widespread in the modern era are Theravada, Mahayana and Vajrayana Buddhism.

Worldview

The term "Buddhism" is an occidental neologism, commonly (and "rather roughly" according to Donald S. Lopez Jr.) used as a translation for the Dharma of the Buddha, ''fójiào'' in Chinese, ''bukkyō'' in Japanese, ''nang pa sangs rgyas pa'i chos'' in Tibetan, ''buddhadharma'' in Sanskrit, ''buddhaśāsana'' in Pali.

Four Noble Truths – ''dukkha'' and its ending

The Four Truths express the basic orientation of Buddhism: we crave and cling to impermanent states and things, which is ''dukkha'', "incapable of satisfying" and painful. This keeps us caught in saṃsāra, the endless cycle of repeated rebirth, dukkha and dying again.
But there is a way to liberation from this endless cycle to the state of nirvana, namely following the Noble Eightfold Path.

The truth of '' dukkha'' is the basic insight that life in this mundane world, with its clinging and craving to impermanent states and things is ''dukkha'', and unsatisfactory. ''Dukkha'' can be translated as "incapable of satisfying",Ajahn Sumedho, ''The First Noble Truth''
(nb: links to index-page; click "The First Noble Truth" for correct page. "the unsatisfactory nature and the general insecurity of all conditioned phenomena"; or "painful". ''Dukkha'' is most commonly translated as "suffering", but this is inaccurate, since it refers not to episodic suffering, but to the intrinsically unsatisfactory nature of temporary states and things, including pleasant but temporary experiences. We expect happiness from states and things which are impermanent, and therefore cannot attain real happiness.

In Buddhism, dukkha is one of the three marks of existence, along with impermanence and anattā (non-self). Buddhism, like other major Indian religions, asserts that everything is impermanent (anicca), but, unlike them, also asserts that there is no permanent self or soul in living beings (''anattā'').Anatta Buddhism
Encyclopædia Britannica (2013)''
Anatta
Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";
'' ' Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, , p. 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the uddhistdoctrine that human beings have no soul, no self, no unchanging essence.";
'' ' John C. Plott et al. (2000), ''Global History of Philosophy: The Axial Age'', Volume 1, Motilal Banarsidass, , p. 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism";
'' ' Katie Javanaud (2013)
Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?
Philosophy Now;
'' ' David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", ''International Philosophical Quarterly'', Volume 23, Issue 1, pp. 65–74 The ignorance or misperception ('' avijjā'') that anything is permanent or that there is self in any being is considered a wrong understanding, and the primary source of clinging and dukkha.

The cycle of rebirth

Saṃsāra

''Saṃsāra'' means "wandering" or "world", with the connotation of cyclic, circuitous change. It refers to the theory of rebirth and "cyclicality of all life, matter, existence", a fundamental assumption of Buddhism, as with all major Indian religions. Samsara in Buddhism is considered to be '' dukkha'', unsatisfactory and painful, perpetuated by desire and '' avidya'' (ignorance), and the resulting karma. Liberation from this cycle of existence, ''nirvana'', has been the foundation and the most important historical justification of Buddhism.

Buddhist texts assert that rebirth can occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, hungry ghosts, hellish). Samsara ends if a person attains nirvana, the "blowing out" of the afflictions through insight into impermanence and " non-self".

Rebirth

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. In Buddhist thought, this rebirth does not involve a soul or any fixed substance. This is because the Buddhist doctrine of anattā (Sanskrit: ''anātman'', no-self doctrine) rejects the concepts of a permanent self or an unchanging, eternal soul found in other religions.

The Buddhist traditions have traditionally disagreed on what it is in a person that is reborn, as well as how quickly the rebirth occurs after death. Some Buddhist traditions assert that "no self" doctrine means that there is no enduring self, but there is ''avacya'' (inexpressible) personality ('' pudgala'') which migrates from one life to another. The majority of Buddhist traditions, in contrast, assert that vijñāna (a person's consciousness) though evolving, exists as a continuum and is the mechanistic basis of what undergoes the rebirth process. The quality of one's rebirth depends on the merit or demerit gained by one's karma (i.e. actions), as well as that accrued on one's behalf by a family member. Buddhism also developed a complex cosmology to explain the various realms or planes of rebirth.

Karma

In Buddhism, karma (from Sanskrit: "action, work") drives ''saṃsāra'' – the endless cycle of suffering and rebirth for each being. Good, skilful deeds (Pāli: ''kusala'') and bad, unskilful deeds (Pāli: ''akusala'') produce "seeds" in the unconscious receptacle (''ālaya'') that mature later either in this life or in a subsequent rebirth. The existence of karma is a core belief in Buddhism, as with all major Indian religions, and it implies neither fatalism nor that everything that happens to a person is caused by karma.

A central aspect of Buddhist theory of karma is that intent ('' cetanā'') matters and is essential to bring about a consequence or ''phala'' "fruit" or vipāka "result". However, good or bad karma accumulates even if there is no physical action, and just having ill or good thoughts creates karmic seeds; thus, actions of body, speech or mind all lead to karmic seeds. In the Buddhist traditions, life aspects affected by the law of karma in past and current births of a being include the form of rebirth, realm of rebirth, social class, character and major circumstances of a lifetime. It operates like the laws of physics, without external intervention, on every being in all six realms of existence including human beings and gods.

A notable aspect of the karma theory in Buddhism is merit transfer. A person accumulates merit not only through intentions and ethical living, but also is able to gain merit from others by exchanging goods and services, such as through ''dāna'' (charity to monks or nuns). Further, a person can transfer one's own good karma to living family members and ancestors.

Liberation

The cessation of the '' kleshas'' and the attainment of nirvana (''nibbāna''), with which the cycle of rebirth ends, has been the primary and the soteriological goal of the Buddhist path for monastic life since the time of the Buddha. The term "path" is usually taken to mean the Noble Eightfold Path, but other versions of "the path" can also be found in the Nikayas. In some passages in the Pali Canon, a distinction is being made between right knowledge or insight (''sammā-ñāṇa''), and right liberation or release (''sammā-vimutti''), as the means to attain cessation and liberation.

Nirvana literally means "blowing out, quenching, becoming extinguished". In early Buddhist texts, it is the state of restraint and self-control that leads to the "blowing out" and the ending of the cycles of sufferings associated with rebirths and redeaths. Many later Buddhist texts describe nirvana as identical with '' anatta'' with complete "emptiness, nothingness". In some texts, the state is described with greater detail, such as passing through the gate of emptiness (''sunyata'') – realising that there is no soul or self in any living being, then passing through the gate of signlessness (''animitta'') – realising that nirvana cannot be perceived, and finally passing through the gate of wishlessness (''apranihita'') – realising that nirvana is the state of not even wishing for nirvana.

The nirvana state has been described in Buddhist texts partly in a manner similar to other Indian religions, as the state of complete liberation, enlightenment, highest happiness, bliss, fearlessness, freedom, permanence, non-dependent origination, unfathomable, and indescribable. It has also been described in part differently, as a state of spiritual release marked by "emptiness" and realisation of '' non-self''.

While Buddhism considers the liberation from saṃsāra as the ultimate spiritual goal, in traditional practice, the primary focus of a vast majority of lay Buddhists has been to seek and accumulate merit through good deeds, donations to monks and various Buddhist rituals in order to gain better rebirths rather than nirvana.

Dependent arising

''Pratityasamutpada'', also called "dependent arising, or dependent origination", is the Buddhist theory to explain the nature and relations of being, becoming, existence and ultimate reality. Buddhism asserts that there is nothing independent, except the state of nirvana. All physical and mental states depend on and arise from other pre-existing states, and in turn from them arise other dependent states while they cease.

The 'dependent arisings' have a causal conditioning, and thus ''Pratityasamutpada'' is the Buddhist belief that causality is the basis of ontology, not a creator God nor the ontological Vedic concept called universal Self ( Brahman) nor any other 'transcendent creative principle'. However, Buddhist thought does not understand causality in terms of Newtonian mechanics; rather it understands it as conditioned arising. In Buddhism, dependent arising refers to conditions created by a plurality of causes that necessarily co-originate a phenomenon within and across lifetimes, such as karma in one life creating conditions that lead to rebirth in one of the realms of existence for another lifetime.

Buddhism applies the theory of dependent arising to explain origination of endless cycles of ''dukkha'' and rebirth, through Twelve Nidānas or "twelve links". It states that because Avidyā (ignorance) exists, Saṃskāras (karmic formations) exist; because Saṃskāras exist therefore Vijñāna (consciousness) exists; and in a similar manner it links Nāmarūpa (the sentient body), Ṣaḍāyatana (our six senses), Sparśa (sensory stimulation), Vedanā (feeling), Taṇhā (craving), Upādāna (grasping), Bhava (becoming), Jāti (birth), and Jarāmaraṇa (old age, death, sorrow, and pain). By breaking the circuitous links of the Twelve Nidanas, Buddhism asserts that liberation from these endless cycles of rebirth and dukkha can be attained.

Not-Self and Emptiness

A related doctrine in Buddhism is that of ''anattā'' (Pali) or ''anātman'' (Sanskrit). It is the view that there is no unchanging, permanent self, soul or essence in phenomena. The Buddha and Buddhist philosophers who follow him such as Vasubandhu and Buddhaghosa, generally argue for this view by analyzing the person through the schema of the five aggregates, and then attempting to show that none of these five components of personality can be permanent or absolute. This can be seen in Buddhist discourses such as the '' Anattalakkhana Sutta''.

"Emptiness" or "voidness" (Skt'': Śūnyatā'', Pali: ''Suññatā)'', is a related concept with many different interpretations throughout the various Buddhisms. In early Buddhism, it was commonly stated that all five aggregates are void (''rittaka''), hollow (''tucchaka''), coreless (''asāraka''), for example as in the ''Pheṇapiṇḍūpama Sutta'' (SN 22:95). Similarly, in Theravada Buddhism, it often means that the five aggregates are empty of a Self.

Emptiness is a central concept in Mahāyāna Buddhism, especially in Nagarjuna's Madhyamaka school, and in the ''Prajñāpāramitā sutras''. In Madhyamaka philosophy, emptiness is the view which holds that all phenomena ( ''dharmas'') are without any '' svabhava'' (literally "own-nature" or "self-nature"), and are thus without any underlying essence, and so are "empty" of being independent. This doctrine sought to refute the heterodox theories of ''svabhava'' circulating at the time.

The Three Jewels

All forms of Buddhism revere and take spiritual refuge in the "three jewels" (''triratna''): Buddha, Dharma and Sangha.

Buddha

While all varieties of Buddhism revere "Buddha" and "buddhahood", they have different views on what these are. Regardless of their interpretation, the concept of Buddha is central to all forms of Buddhism.

In Theravada Buddhism, a Buddha is someone who has become awake through their own efforts and insight. They have put an end to their cycle of rebirths and have ended all unwholesome mental states which lead to bad action and thus are morally perfected.Crosby, Kate (2013). ''"Theravada Buddhism: Continuity, Diversity, and Identity,"'' p. 16. John Wiley & Sons. While subject to the limitations of the human body in certain ways (for example, in the early texts, the Buddha suffers from backaches), a Buddha is said to be "deep, immeasurable, hard-to-fathom as is the great ocean," and also has immense psychic powers ( abhijñā). Theravada generally sees Gautama Buddha (the historical Buddha Sakyamuni) as the only Buddha of the current era.

Mahāyāna Buddhism meanwhile, has a vastly expanded cosmology, with various Buddhas and other holy beings (''aryas'') residing in different realms. Mahāyāna texts not only revere numerous Buddhas besides Shakyamuni, such as Amitabha and Vairocana, but also see them as transcendental or supramundane (''lokuttara'') beings. Mahāyāna Buddhism holds that these other Buddhas in other realms can be contacted and are able to benefit beings in this world. In Mahāyāna, a Buddha is a kind of "spiritual king", a "protector of all creatures" with a lifetime that is countless of eons long, rather than just a human teacher who has transcended the world after death. Shakyamuni's life and death on earth is then usually understood as a "mere appearance" or "a manifestation skilfully projected into earthly life by a long-enlightened transcendent being, who is still available to teach the faithful through visionary experiences."

Dharma

The second of the three jewels is "Dharma" (Pali: Dhamma), which in Buddhism refers to the Buddha's teaching, which includes all of the main ideas outlined above. While this teaching reflects the true nature of reality, it is not a belief to be clung to, but a pragmatic teaching to be put into practice. It is likened to a raft which is "for crossing over" (to nirvana) not for holding on to. It also refers to the universal law and cosmic order which that teaching both reveals and relies upon. It is an everlasting principle which applies to all beings and worlds. In that sense it is also the ultimate truth and reality about the universe, it is thus "the way that things really are."

Sangha

The third "jewel" which Buddhists take refuge in is the "Sangha", which refers to the monastic community of monks and nuns who follow Gautama Buddha's monastic discipline which was "designed to shape the Sangha as an ideal community, with the optimum conditions for spiritual growth." The Sangha consists of those who have chosen to follow the Buddha's ideal way of life, which is one of celibate monastic renunciation with minimal material possessions (such as an alms bowl and robes).

The Sangha is seen as important because they preserve and pass down Buddha Dharma. As Gethin states "the Sangha lives the teaching, preserves the teaching as Scriptures and teaches the wider community. Without the Sangha there is no Buddhism." The Sangha also acts as a "field of merit" for laypersons, allowing them to make spiritual merit or goodness by donating to the Sangha and supporting them. In return, they keep their duty to preserve and spread the Dharma everywhere for the good of the world.

There is also a separate definition of Sangha, referring to those who have attained any stage of awakening, whether or not they are monastics. This sangha is called the ''āryasaṅgha'' "noble Sangha". All forms of Buddhism generally reveres these '' āryas'' (Pali: ''ariya'', "noble ones" or "holy ones") who are spiritually attained beings. Aryas have attained the fruits of the Buddhist path. Becoming an arya is a goal in most forms of Buddhism. The ''āryasaṅgha'' includes holy beings such as bodhisattvas, arhats and stream-enterers.

Other key Mahāyāna views

Mahāyāna Buddhism also differs from Theravada and the other schools of early Buddhism in promoting several unique doctrines which are contained in Mahāyāna sutras and philosophical treatises.

One of these is the unique interpretation of emptiness and dependent origination found in the Madhyamaka school. Another very influential doctrine for Mahāyāna is the main philosophical view of the Yogācāra school variously, termed ''Vijñaptimātratā-vāda'' ("the doctrine that there are only ideas" or "mental impressions") or ''Vijñānavāda'' ("the doctrine of consciousness"). According to Mark Siderits, what classical Yogācāra thinkers like Vasubandhu had in mind is that we are only ever aware of mental images or impressions, which may appear as external objects, but "there is actually no such thing outside the mind." There are several interpretations of this main theory, many scholars see it as a type of Idealism, others as a kind of phenomenology.

Another very influential concept unique to Mahāyāna is that of "Buddha-nature" (''buddhadhātu'') or "Tathagata-womb" (''tathāgatagarbha''). Buddha-nature is a concept found in some 1st-millennium CE Buddhist texts, such as the '' Tathāgatagarbha sūtras''. According to Paul Williams these Sutras suggest that 'all sentient beings contain a Tathagata' as their 'essence, core inner nature, Self'. According to Karl Brunnholzl "the earliest mahayana sutras that are based on and discuss the notion of tathāgatagarbha as the buddha potential that is innate in all sentient beings began to appear in written form in the late second and early third century." For some, the doctrine seems to conflict with the Buddhist anatta doctrine (non-Self), leading scholars to posit that the ''Tathāgatagarbha Sutras'' were written to promote Buddhism to non-Buddhists. This can be seen in texts like the '' Laṅkāvatāra Sūtra'', which state that Buddha-nature is taught to help those who have fear when they listen to the teaching of anatta. Buddhist texts like the '' Ratnagotravibhāga'' clarify that the "Self" implied in ''Tathagatagarbha'' doctrine is actually " not-self". Various interpretations of the concept have been advanced by Buddhist thinkers throughout the history of Buddhist thought and most attempt to avoid anything like the Hindu Atman doctrine.

These Indian Buddhist ideas, in various synthetic ways, form the basis of subsequent Mahāyāna philosophy in Tibetan Buddhism and East Asian Buddhism.

Paths to liberation

The ''Bodhipakkhiyādhammā'' are seven lists of qualities or factors that contribute to awakening (''bodhi''). Each list is a short summary of the Buddhist path, and the seven lists substantialy overlap. The best-known list in the West is the Noble Eightfold Path, but a wide variety of paths and models of progress have been used and described in the different Buddhist traditions. However, they generally share basic practices such as ''sila'' (ethics), ''samadhi'' (meditation, ''dhyana'') and ''prajña'' (wisdom), which are known as the three trainings. An important additional practice is a kind and compassionate attitude toward every living being and the world. Devotion is also important in some Buddhist traditions, and in the Tibetan traditions visualisations of deities and mandalas are important. The value of textual study is regarded differently in the various Buddhist traditions. It is central to Theravada and highly important to Tibetan Buddhism, while the Zen tradition takes an ambiguous stance.

An important guiding principle of Buddhist practice is the Middle Way (''madhyamapratipad''). It was a part of Buddha's first sermon, where he presented the Noble Eightfold Path that was a 'middle way' between the extremes of asceticism and hedonistic sense pleasures. In Buddhism, states Harvey, the doctrine of "dependent arising" (conditioned arising, ''pratītyasamutpāda'') to explain rebirth is viewed as the 'middle way' between the doctrines that a being has a "permanent soul" involved in rebirth (eternalism) and "death is final and there is no rebirth" (annihilationism).

Paths to liberation in the early texts

A common presentation style of the path (''mārga'') to liberation in the Early Buddhist Texts is the "graduated talk", in which the Buddha lays out a step by step training.

In the early texts, numerous different sequences of the gradual path can be found.Bucknell, Rod, "The Buddhist Path to Liberation: An Analysis of the Listing of Stages", ''The Journal of the International Association of Buddhist Studies'' Volume 7, Number 2, 1984 One of the most important and widely used presentations among the various Buddhist schools is The Noble Eightfold Path, or "Eightfold Path of the Noble Ones" (Skt. '''āryāṣṭāṅgamārga). This can be found in various discourses, most famously in the '' Dhammacakkappavattana Sutta'' (The discourse on the turning of the Dharma wheel).

Other suttas such as the ''Tevijja Sutta'', and the ''Cula-Hatthipadopama-sutta'' give a different outline of the path, though with many similar elements such as ethics and meditation.

According to Rupert Gethin, the path to awakening is also frequently summarized by another a short formula: "abandoning the hindrances, practice of the four establishings of mindfulness, and development of the awakening factors."

Noble Eightfold Path

The Eightfold Path consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

This Eightfold Path is the fourth of the Four Noble Truths