..续本文上一页 are three categories: the thought of non-oppression; the thought of friendliness, free from enmity and ill-will; and the thought that extricates one from entanglement and bonds.

　　The thought of non-oppression refers to a regard for the welfare of one”s fellow creatures, both human and animal alike. However, you will also need to take care of your own well-being by not straining or overburdening yourself. One neither gives thought on how to inflict troubles and hardships on others, nor on how one can indulge in self-destructive habits — like consuming drugs, alcohol or opium and heroin.

　　These thoughts that go in the direction of non- vindictiveness are really the not thinking in malicious and violent terms, whether towards people or animals. One doesn”t wish to hurt anyone; or that anyone should be sick, or that they might drop dead. Nor does one think of suicide — killing oneself in the various ways they regularly report in the newspapers. These things happen because they are the fruit of the seed of the original wrong reflection.

　　One once valued oneself; one thought of oneself as one”s most precious resource. Then, because of wrong thought, it all turns sour and one now appears as the enemy, one”s antagonist. This seems to happen all the time, and it does so because of wrong thoughts and reasoning. Those who genuinely take care of themselves will immediately act to stop the train of wrong, dangerous thought. As soon as the heart becomes aware of the beginning of such disquiet it will abandon and let go18 those thought concoctions. How could one allow these wrong reflections to get out of hand to the point of committing suicide

　　 It”s hardly an example of caring for oneself.

　　The commonplace ideas of finding a way to cast off the bonds of poverty and want, in order to find abundance and wealth, is also a thought of renunciation. So is the thought of involving oneself in actions of generosity, morality and meditation.19 One might think about contributing to the construction of roads, wells or pagodas20; about maintaining and renovating old and crumbling shrines; about building dwellings and halls for monks, or other structures. This impulsion towards good works in order to extricate oneself from the mass of suffering also comes under thought of renunciation.

　　Another kind of renunciation is the contemplating and the seeing of the peril contained in birth, decay, sickness and death. This being inherent within every form of sentient existence — without exception — one sees the life of one gone forth as fulfilling one”s own aspiration to develop precepts, samadhi and wisdom. So one resolves to go forth as nun, ”white robe”, monk or novice.

　　One who practices, contemplates and investigates his subject of meditation to release the heart from all mental hindrances. He utilizes all the various methods, developed by continuing analysis and reflection, to remove defilements. He steadily eradicates defilements through the various levels right up to the automatic stage of right thought. With a constant probing and examining, he will ultimately eliminate all defilements. This is the final category of right thought which completes the explanation of this second path factor.

　　The third path factor was stated as being right speech.21 This includes general speech and specifically that concerned with Dhamma. Passing on aphorisms of the wise that are not detrimental to those who listen; speaking from sound principles that are impressive and eloquent; speaking politely and modestly; and expressing gratitude and appreciation to anyone, of whatever rank, who has shown kindness and support. These can all be classed as one level of right speech.

　　The primary form of right speech within the sphere of Dhamma are the sallekha dhammas, which are fitted to …

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