Mind Path of normal people and awaken people

In Vietnam, we, Gosinga Education, studied EBT, practised, experienced and built the following mind Path for normal people and awaken people. Pl feel free to ask any question.


Introduction to Gosingha Vietnam:


Gosingha mind path comment:

Typical Vietnamese practicality puts the sila group as the objective. Overall this self-development focus is a good departure from the spiritual tourism with unclear outcomes practised by most Vietnamese, going from temple to temple in search of merit and material benefits.

“Along with the expansion of the spiritual tourist scale is the growth of tourists.
Tourists coming to spiritual destinations come from different motives: sightseeing,
pilgrimage, worship, pray for the grace of gods, saints, Buddhas, etc. Although every
individual needs, however, in general, individuals from the same social group will have
spiritual needs in the same needs group. Traders often wish to trade big and big profits to
avoid police and market management; businesses hope to sign many contracts, win many
bidding packages; students hope to achieve high results… Besides, there are the expectations
for health, money for families and relatives… In addition to spiritual needs, many tourists
come to spiritual destinations combining ecotourism to relax, find a sense of peace,
temporarily forgetting the stressful of everyday life. It is a competitive advantage on which
the relics rely on to attract participants to the pilgrimage.”—SPIRITUAL TOURISM DEVELOPMENT IN VIETNAM AND ITS COROLLARIES TO RELIGION - SPIRITUALITY

In the Gosingha mind path right view should precede right thought as formed views give rise to thoughts and perceptions, that’s why right view occupies first position in the noble eightfold path. The order of the links is meaningful. Also the Gosingha mind path lacks a reference to the four noble truths.

“There are these four non-perversions of perception, non-perversions of mind, non-perversions of view. Which four? ‘Inconstant’ with regard to the inconstant is a non-perversion of perception, a non-perversion of mind, a non-perversion of view. ‘Stressful’ with regard to the stressful… ‘Not-self’ with regard to not-self… ‘Unattractive’ with regard to the unattractive is a non-perversion of perception, a non-perversion of mind, a non-perversion of view. These are the four non-perversions of perception, non-perversions of mind, non-perversions of view.”—Anguttara Nikaya 4.49


thank a lot for your comment.

In Gosinga Two Mind Paths, on Normal Mind Path, we can see dukkha (suffering, incapable of satisfying, painful) and samudaya (origin, arising) of this dukkha.

On awaken mind path, we can see nirodha (cessation, ending) and magga (path, Noble Eightfold Path)


"The importance of right view can be gauged from the fact that our perspectives on the crucial issues of reality and value have a bearing that goes beyond mere theoretical convictions. They govern our attitudes, our actions, our whole orientation to existence. Our views might not be clearly formulated in our mind; we might have only a hazy conceptual grasp of our beliefs. But whether formulated or not, expressed or maintained in silence, these views have a far-reaching influence. They structure our perceptions, order our values, crystallize into the ideational framework through which we interpret to ourselves the meaning of our being in the world.

These views then condition action. They lie behind our choices and goals, and our efforts to turn these goals from ideals into actuality. The actions themselves might determine consequences, but the actions along with their consequences hinge on the views from which they spring. Since views imply an “ontological commitment,” a decision on the question of what is real and true, it follows that views divide into two classes, right views and wrong views. The former correspond to what is real, the latter deviate from the real and confirm the false in its place. These two different kinds of views, the Buddha teaches, lead to radically disparate lines of action, and thence to opposite results. If we hold a wrong view, even if that view is vague, it will lead us towards courses of action that eventuate in suffering. On the other hand, if we adopt a right view, that view will steer us towards right action, and thereby towards freedom from suffering. Though our conceptual orientation towards the world might seem innocuous and inconsequential, when looked at closely it reveals itself to be the decisive determinant of our whole course of future development. The Buddha himself says that he sees no single factor so responsible for the arising of unwholesome states of mind as wrong view, and no factor so helpful for the arising of wholesome states of mind as right view. Again, he says that there is no single factor so responsible for the suffering of living beings as wrong view, and no factor so potent in promoting the good of living beings as right view (AN 1:16.2)."—Bikkhu Bodhi, “The Noble Eightfold Path”

in Gosinga 2 mind paths, right view (wrong view) always is placed before the speech, action and livelihood. I think it is suitable to your last comment and Buddha’s text.

Right view, right thought, three sila factors, that is the order in the noble eightfold path. Right view gives rise to right thought. Right thought is thoughts of non-ill will, non-harming, and renunciation. Those three factors oppose greed and hatred, but right view is needed to remove ignorance.
Right thought (non-ill will, non-harming, and renunciation) finds practical expression in right speech, action and livelihood.

“that is the order in the noble eightfold path”, how to prove this?
right view = ignorance
Right thought = to analyze, compare, compare based on reality from right mindfullness

Nice way of representing the chain of events and the teachings in a graphical way :pray:t2:

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The Buddha described right thought. It does consist of comparison, and observing the effects of three types of thought, renunciation, non-ill will & harmlessness. However eradicating wrong thought and promoting discernment requires the action of right effort:

"The Blessed One said, "Monks, before my self-awakening, when I was still just an unawakened Bodhisatta, the thought occurred to me: ‘Why don’t I keep dividing my thinking into two sorts?’ So I made thinking imbued with sensuality, thinking imbued with ill will, & thinking imbued with harmfulness one sort, and thinking imbued with renunciation, thinking imbued with non-ill will, & thinking imbued with harmlessness another sort.

"And as I remained thus heedful, ardent, & resolute, thinking imbued with sensuality arose in me. I discerned that ‘Thinking imbued with sensuality has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, & does not lead to Unbinding.’

“As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others… to the affliction of both… it obstructs discernment, promotes vexation, & does not lead to Unbinding, it subsided. Whenever thinking imbued with sensuality had arisen, I simply abandoned it, dispelled it, wiped it out of existence.”—Majjhima Nikaya 19

Later the Buddha described wrong thought and right thought, and how to develop right thought:

"[2] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong resolve (thought) as wrong resolve, and right resolve (thought) as right resolve. This is one’s right view. And what is wrong resolve? Being resolved on sensuality, on ill will, on harmfulness. This is wrong resolve.
“And what is the right resolve with effluents, siding with merit, resulting in acquisitions? Resolve for renunciation, resolve for freedom from ill will, resolve for harmlessness. This is the right resolve with effluents, siding with merit, resulting in acquisitions.”

“One makes an effort for the abandoning of wrong resolve (thought) & for entering right resolve (thought): This is one’s right effort. One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one’s right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right resolve.”—MN 117