With Right Understanding a person sees things
as they are, not as what they appeared to be. He
sees the Three Characteristics that govern
everything which exist: Anicca, Dukkha, Anatta.
He sees everything is Anicca and is continually
changing from moment to moment. Things may
appear to be the same, just as a river which is
changing every moment may seem to keep the
same form. As is confirmed by modern
science, even seemingly solid things as chairs
and tables and rocks are in the state of flux.
He sees that whether it is deep sorrow or just an
uneasy feeling of unsatisfactoriness, all are
subject to Dukkha. Even in what we consider are
happy moments, the shadow of dissatisfaction
and disharmony is always present.
He sees the absence of any permanent
unchanging self or soul, Anatta. When we say "I"
we are speaking of something that has already
changed and is changing. It is impossible that
such an unsatisfactory compound of mind and
body, changing from moment to moment, can be
thought of as containing an unchanging entity,
the soul.
People differ in their realization and
understanding of universal phenomena.
Correspondingly, their practice of the Dhamma
differ. But as a person gains more and more
insight, he develops an unshakeable confidence
in the Buddha Dhamma, when he realizes for
himself how true the words of the Buddha are.
B. Right Thought (Samma Samkappa)Right Thought serves the twin purposes of
eliminating evil thoughts and of developing pure
thoughts. It is a person's thoughts that either
defile or purify him. He is debased by evil
thoughts and elevated by good thoughts.Whatsoever there is of evil, connected with
evil, belonging to evil -all issues from mind.
Whatsoever there is of good, connected with
good, belonging to good -all issues from mind.
Anguttara Nikaya IRight Thought consists of:
a. nekkhama - renunciation of worldly
pleasures or selfishness, which is opposed
to attachment, selfishness, and self-
possessiveness.
b. avyapada - loving-kindness, goodwill, or
benevolence, which is opposed to hatred,
ill-will, or aversion.
c. avihimsa- harmlessness or compassion,
which is opposed to cruelty and coldness of
heart.
Good and evil forces are latent in all. As long as
we are worldlings and not Arahants, these evil
forces rise to the surface at unexpected
moments.Greed and hatred, coupled with ignorance, are
the chief causes of all evil. Through greed, one
clings to material pleasures and tries to gratify
one's desire, sometimes through evil means.
Hatred spurs one to destroy the undesirable
objects that cause one's irritation. How enslaved
are people to their feelings! How often are
others harmed in the greedy pursuit of someone
who seeks ways to increase his pleasant
sensations or to reduce the unpleasant ones.11