Post # 19 - The  Direct Path to Enlightenment; Panna Part 

In  Post # 16 we discussed the Noble Eightfold Path and how it is developed in three parts of Seela, Samadhi and Panna. This Post has Panna Part in more detail.

The Panna Part consists of the factors Samma Sankappa and Samma Ditthi of the Noble Eightfold Path.  We saw how the factors Samma Sankappa and some part of Samma Ditti ( Right View) were developing in the Seela Part. I will therefore only discuss the factor Samma Ditthi in more detail in this Post.

A quote from the web- “Right view (Samma Ditthi) is the forerunner of the entire path, the guide for all the other factors. It enables us to understand our starting point, our destination, and the successive landmarks to pass as the practice advances. To attempt to engage in the practice without a foundation of right view is to risk getting lost in the futility of undirected movement” - unquote.

In the many Dhamma talks we hear of learned Monks referring to Samma Ditthi under Lokiya Smmaditthi (mundane right view) which refer mainly to Karma and Pala (cause and effect) and Lokuttara Smmaditthi (supra - mundane right view or world transcending right view) mainly to do with the four noble truths and the understanding of the four stages of the Path to enlightenment.

A tenfold mundane right view, is also taught. The ten factors described are: 1. there is a benefit in giving alms; 2. there is a benefit of grand offerings; 3. there is a benefit of trivial gifts; 4. there is a result of good and evil deeds;  5. there is special significance of deeds done to one’s mother; 6.  there is special significance of deeds done to one’s father; 7. there are spontaneously arisen beings such as deities, spirits (non-human beings) and brahmas; 8. there is the human world; 9. there are other worlds, such as heavens and hells; 10.there are some people who, by power of concentration,  can see beings reborn in other worlds.

The supra-mundane right view on the other hand is described as right understanding of the four noble truths, which include the realization of nibbana, eradication of self-view or ego, attaining permanent stability in morality and unshakable confidence in the Noble Triple Gem.

In the Sammaditthi Sutta- the discourse on ‘Right View’ as translated from Pali language  by Ñanamoli Thera & Bhikkhu Bodhi,  it is stated that Ven. Sariputta addressed the bhikkhus saying "One of right view, one of right view' is said, friends. In what way is a noble disciple one of right view? It would be the one whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma?  When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, and who has perfect confidence in the Dhamma, and has arrived at this true Dhamma".  And the sutta thus goes on referring to different aspects of right view under Wholesome and the Unwholesome, Nutriment, the Four Noble Truths, Aging and Death, Birth, Being, Clinging, Craving, Feeling, Contact, The Six-fold Base, Mentality-Materiality, Consciousness, Formations, Ignorance and Taints; their nature and their roots. That is what the Venerable Sariputta said". The bhikkhus were satisfied and delighted in the Venerable Sariputta's words.

But the explanation about Samma Ditthi that includes all of above and that best suits our purpose, is the one which refers to seeing worldly phenomena in the way the noble ones (Buddhas, Paccheka Buddhas, Arahants) see them. That is developing right views relating to phenomena of the world with Nibbana as the focus .

Ven Gampaha Pemasiri Mahathera of Kanduboda VMC, explains this right view in a way that requires contemplation on six aspects of worldly phenomena. They are respectively kammassakata sammaditthi (way of seeing Kamma and their retribution in relation to Nibbana); Diyana Samma Ditthi (way of developing concentrated mind for realizing Nibbana); Vidarshana Samma Ditthi (seeing Nibbana through insight knowledge by a deep understanding of the true nature of all phenomena); Chatu Sathya Samma Ditthi (deeper understanding about the four noble truths with Nibbana as the focus); Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana); Pala Samma Ditthi (deeper understanding about the fruition in the path  to enlightenment/ Nibbana).

This may appear to be too deep and daunting at first sight for a lay householder to comprehend. But by attempting to understand what this really means and resorting to a simple method of practice, one may find that the objective can be achieved quite easily. Let us now discuss this simple method.

Firstly this requires the accumulation of knowledge about these six aspects from our traditional methods such as by listening to dhamma and reading about dhamma etc. My suggestion for this is to keep a record of any relevant facts related to these six aspects as they come to your attention. By keeping a notebook we build up little by little the range of facts to be included.  Thereafter summarizing and consolidating this as a ready checklist, you have the material for this contemplative practice. This should be a continuous process as total knowledge is never achieved in a hurry. But to make a start for the present, any accumulated knowledge would be sufficient.

I would now like to as an example list out some content and how they are used in this contemplation. The following listing is by no means typical or sufficient as content for this practice. But they are given only to establish the method as I understand them. What you must create for yourself through the above means will be the best and the most rewarding method to achieve the objective. The list is:

1.0 Kammassakata Sammaditthi (way of seeing Kamma and their retribution in relation to Nibbana)- 

All acts committed by us with will, understanding and mindfulness are accumulated as Kamma. This accumulation is done by thought, word and deed. The ethical quality of the volition segregates them as wholesome or unwholesome, thus shaping our re-becoming. This re-becoming determines our samsaric (cycle of re-birth) process.  By right understanding and engaging in the Dhamma practice to develop the  steps in the path and their fruition (marga pala), to enlightenment/Nibbana - that is engaging in the right kamma - the effects of the accumulated kamma can be mitigated thus shortening the samsaric process.

2.0 Diyana Samma Ditthi (way of developing a concentrated mind for realizing Nibbana) - Advancing in serenity meditation to achieve higher levels of one-pointed and absorbed mind is the basis for developing a mind capable of realizing Nibbana. That is to reach  mind states of high concentration and absorption in an object of attention. This state is called a jahana in the Pali language. They are associated with corresponding jahana factors. These jahana states are four in number. The jahana factors, five in number act in a way to suppress the five hindrances (pancha neewarana) that inhibit our realization of enlightenment. This absorbed and concentrated mind thus developed, is referred to as right concentration in the Noble Eight-fold Path.  Such a developed mind is capable of achieving wisdom. Then by coming out of these jahanas with the concentrated mind thus gained, one can engage in insight meditation to develop the wisdom to experience the state of Nibbana.

3.0 Vidarshana Samma Ditthi (seeing Nibbana through insight knowledge) - One has to engage in insight meditation to develop wisdom (yatha bhutha nanna) to see the true nature of phenomena. That is their impermanence, un-satisfactory nature and nature of non-self - the universal truths. With this wisdom, the attachments to worldly phenomena and views hitherto held of a self, speculative doubt in the noble triple gem, and engaging in mythical rites and rituals (sakkaya ditthi, vicchikichcha, and  seelabbatha paramasa) fade away. This is the initial condition for developing the wisdom (vidya vimukkthi nanna dharshana) for realizing Nibbana.

4.0 Chatu Sathya Samma Ditthi (deeper understanding about the four noble truths with Nibbana as the focus) - The four Noble Truths are: the truth of suffering (unsatisfactory nature of existence); the truth of the cause of suffering; the truth of the end of suffering; and the truth of the path leading to the end of suffering. Each one signifies the understanding of the truth about life, the reasons behind those truths, the possibility of change and the way of life that can lead to freedom from suffering, ie. Nibbana.

5.0 Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana). This understanding develops while we advance in the Noble Eightfold Path. The first understanding in this process is the Path Knowledge (Magga-Nana) of the Stream Entry Path, the first supra mundane vippassana knowledge and takes Nibbana as the object. While mundane vippassana knowledge only suppresses the defilements, Path Knowledge destroys defilements stage by stage. The Stream Entry path knowledge destroys three defilements, the Once Returner path knowledge weakens two defilements, the Non Returner path knowledge destroys these two defilements and Arahant path knowledge destroys all remaining defilements to realize Nibbana.

6.0 Pala Samma Ditthi (deeper understanding about the fruition in the path to enlightenment/ Nibbana) - The Fruition Knowledge (Pala Nana) is the result of the path knowledge, and follows in the next mind moment. It is also supra mundane with Nibbana as object. In the process of attaining fruition knowledge, the first stage is either the Sadda-nu-sari ( one driven by the trust in the Noble Triple Gem) or Dhamma-nu-sari ( one driven by the inspiration of understanding the true Dhamma) state. Then the knowledge of right view becomes fulfilled with spiritual attainments. This is called the fruits of the path. There are four spiritual stages in which the 10 fetters tying us to the samsaric existence are gradually eradicated. A person in the first stage is known as a stream-enterer or sotapanna. He has eradicated personality belief, skeptical doubt and attachment to mere rites and rituals. A person in the second stage is called sakadagami or once-returner, and has weakened sensual desire and ill will. Those in the third stage are called anagami, or non-returners. They have completely eradicated sensual desire and ill will. Those in the fourth stage are Arahants or Enlightened Ones. They have eradicated craving for fine material existence, craving for immaterial existence, conceit, worry and ignorance. Eradicating last of all, ignorance, because all these fetters are rooted in ignorance. In the final stage, ignorance can be overcome by realizing the Four Noble Truths through right view.
I will elaborate on the Samma Ditti as outlined above in more detail in a later Post.

With the inclusion of the factor Samma Sankappa developed during the Seela Part and adding the Samma Ditthi factor thus developed, and by dedicating a time of day to contemplate on right view as above, one would complete the development of Panna part of the Noble Eightfold Path.

The last four Posts described in detail the development of the stage 1 and 2 of the Noble Eightfold Path. I will in the next post give an outline of the stage 3.

Post # 18 - The  Direct Path to Enlightenment; Samadhi Part 

Are you visiting this Blog for the first time? It would be good if you could read the 1^st Post to know about this Blog. In Post # 16 we discussed the Noble Eightfold Path and how the development is done in three parts of Seela, Samadhi and Panna. In Post 17 we dealt with the Seela Part. This Post will deal with the Samadhi Part in more detail.

The Direct Path to Enlightenment, the Noble Eightfold Path, is made up of eight factors. These eight factors are grouped into three parts, as the Seela (Moral Restraint) Part, Samadhi (Concentrated Mind) Part, and the Panna (Wisdom) Part. The Seela part was already discussed.  

Included in the Samadhi (Concentrated Mind) Part is ‘right effort’ (samma wayamma); ‘right mindfulness’ (samma sathi) and ‘right concentration’ (samma samadhi). We saw while discussing the Seela Part, how the factor ‘right effort’ (samma wayamma) was developing in the process. Let us therefore discuss the other two factors of Samadhi Part in this Post.

The next factor of the Path is related to right concentration (samma samadhi).This is developed by resorting to the Bhawana practice referred to as samatha bhawana (serenity meditation).

Serenity meditation is for development of Samadhi, a deep state of concentrated mind. This is a state of mind that is unified and free from discursive thoughts.  As concentration develops through samatha bahawana, the practitioner reaches a state referred to as Upachara Samadhi (access concentration). Moving ahead in meditation the practitioner attains the next higher level, the first material jhana or a high state of concentrated and absorbed mind. This is characterized by five jhana factors or factors of absorption.  They are, initial application- Vittakka (applying the factors of the mind to the subject or strike the mind again and again at the subject), sustained application- Vichara (keeping the mind anchored on the subject or keep the mind examining the object), happiness (Peethi), rapture (Sukha), and collected and one pointed mind (Ekkaggatha). It may be useful to share here an explanation I heard in a Dhamma Talk about the Peethi  and Sukha referred to above. It was mentioned that if a very thirsty man walking in a jungle quite lost and desperately looking for some water to drink hears nearby the sound of a running brook, he would immediately react to the sound. On hearing this sound he feels the said happiness, or experiences the peethi mentioned. When he reaches the brook and rushes in and starts drinking the water, he feels the rapture  or experiences the sukha that is mentioned. This is the subtle difference between the two that has to be understood. 

Beyond this first material Jhana, there are three other levels of higher concentration culminating in 4^th material Jhana. The jhana factors experienced at the 4^th level are Uppekka (neutral state of perceptions and feelings, a state of mental equi-poise) and Ekkaggatha (collected and one pointedness of mind).

By engaging in the practice as described before, of developing the factors of the Path, Samma Wayama and Samma Sankappa and that part of Right View along with the factors of the Seela part described before, the practitioner has properly conditioned his mind to engage in serenity meditation for attaining Samma Samadhi (right concentration). This qualification makes Samma Samadhi different from samadhi (serenity meditation) advocated in other faiths.

A practitioner achieving access concentration or any other level of higher jhana, and first establishing the five jhana factors of  Vittakka, Vichara, Peethi, Sukha, and Ekkaggatha.  will have the five hindrances that inhibit our realisation of nibbana, suppressed in the mind and a suitably collected and concentrated mind, to proceed to insight meditation for achieving Yatha Bhutha Nanaya, the wisdom of seeing the true nature of things. This is essentially achieving Samma Samadhi or right concentration. The Buddha attained this state in the first watch of the night in his quest for enlightenment. 

Right mindfulness’ (samma sathi) is developed by resorting to the Bhawana (meditation) practice of Satara Sattipattana - the four foundations of mindfulness. Right mindfulness helps to develop insight knowledge by understanding the nature of experience as it unfolds from moment to moment in the present.

Bhikkhu Bodhi describes this as - "the experience in the present moment is a compounded form of materiality and mentality". In his talks he goes on to say that- "the present moment experience of materiality and mentality is associated with present moment experience of the body and mind.

Separating body and mind as aggregates is the first level of disaggregation in vippassana for true understanding of the living being. The Sathara Sathi Pattana Bhawana, the four foundations of mindfulness, enables us to develop this subtle but quality awareness of present moment experience. That is by having mindfulness of body, feelings, states of mind and dhammas (mind objects/phenomena)".

There are many discourses on this subject given by learned monks. Many engage in meditation retreats for intensive practice on this. The golden rule about meditation is that you should have a good teacher. But for our purpose in this Blog, let us look at some basic aspects of this meditation practice to make a start. These basics are also taught in those special situations in meditation retreats under a good teacher. However we must understand that these basics are no substitutes for the intensive practices followed in those meditation retreats.

Results of this meditation manifests at three levels. At the 1^st level the meditator develops the skills required to be aware, be mindful and have clear comprehension (sihiya, sathiya, and sathi sammpa-janya).  Usually the experiences of the present moment, prompt a person to react in the way he/she has got accustomed to. Our past life experiences/mental formations (Sankara) determine the nature of our reaction. These Sankaras have their own conditioning root causes. When the root causes are flavored by unwholesome traits the Sankaras are unwholesome in quality and vice versa.

This reaction, by way of thought, word or deed gets impressed in our mind as a new life experience. This joins the past ones to get established as a new Sankara. These sankaras condition our Bhava (the determining condition (power?) that gives rise to re-becoming. This Bhava, conditions our rebirth in Samsara.

As our objective is to limit the Samsaric process, we have to control the Bhava forming Sankaras. As we saw in an earlier post, it is possible to intervene to control our reactions, which go to form our life experiences.  The skills developed to be aware, be mindful and have clear comprehension (sihiya, sathiya, and sathi sammpa-janya ) by this meditation (The four foundations of mindfulness) will be used to exercise Yoniso Manasikara (acting mindfully and wisely according to Dhamma) to intervene as necessary in the present moment. This is Samma Sathi in practice. The skill and practice you acquire by this means helps you to be more successful in worldly/daily life as well, by getting about your chores efficiently and mindfully. On the spiritual side these endeavours will help us to progress in reaching world transcending states (marga pala).

Due to limitation of space I will not elaborate any further on Samma Sathi in this blog Post. I hope to dedicate a special post on Buddhist Meditation in due course where I hope to elaborate on some of the general methods followed by lay followers in Vippassana meditation, that I have been reading about.  However in the paragraphs to follow I will touch on how the Vippassana wisdom unfolds when you engage in this meditation, as some pointers to create sufficient motivation.

At the 2^nd level one sees the present moment experiences or nature of existence as arising in an aggregation of form (rupa), an aggregation of feelings (vedana), aggregation of perception (sanna), of thoughts/mental formations (sankara) and of consciousness (vinnana). These aggregations we saw are the bases for the arising of a being. Thus the being is seen as a composite of five groups of factors or aggregates. This process of contemplation and the resulting realization is known to be the initial Vippassana  Bhavana  practice.

This way we learn to look at present moment experience with focused attention on the experience itself using the skills we developed during the practice of serenity meditation and dissecting these experiences into constituent parts to understand their true nature, or to see them as they really are and not the way they appear to be. This is developing Yatha Bhutha Nanaya, the wisdom of seeing the true nature of things.

For example in this meditation, on being mindful of the body as a body, one's awareness is fixed on what the body, feels, knows, and experiences etc. in the present moment. With this awareness deepening and treating each experience analytically and dissecting into its factors, the understanding we have of a body is really seen to be a composite of many components.  In Pali it is referred to as Rupa-skanda (heap of body composites) acting together. This experiential realization is the opening to Vippassana Panna or insight wisdom. In a similar way the present moment experience as applicable to perceptions (Sanna), feelings (Vedana), volitional formations (Sankara) and consciousness (Vinnana), also manifests as heaps of respective composites referred to in Pali as Sanna Skanda, Vedana Skanda, Sankara Skanda, Vinnana Skanda. The five aggregates. Further this present moment experiences do not render any other factor such as I or me, establishing that there is only the five aggregates and nothing else that is undergoing such experiences.

Further due to avidyaya (not knowing) we tend to develop some wrong views about these aggregates, such as –these aggregates are mine; they are me or I exist in them etc. Dhamma describes these views as arising from the unwholesome roots of Thanna (craving), Manna (ego), Ditti (wrong view), resulting in a Sakkaya Ditti, a concept of I/Me/Mine. This Sakkaya Ditti gives rise to desire, attachment and clinging, to these aggregates. The being thus manifests as the five aggregates of clinging (Pancha Upadana Skanda).  

You will therefore realize that this is a very important meditation exercise related to the essence of Buddha Dhamma that we can engage in during the development of the Noble Eightfold Path. 

The 3^rd level of contemplation of the present moment experience is where one realizes that these experiences are constantly subject to change (viparinama). This is seen as impermanence (annitta) as taught in the Dhamma. Because this state of change happens due to causes and conditions and not due to a wish or will of a being who has them in his/her control, it is seen as non-self (annatta). As this present moment experiences or living occurs only in the five aggregates of clinging which are impermanent (annitta) and non-self (Annata) and without the participation of a I or Me, it is seen to be  unsatisfactory or Dukka as referred to in Dhamma.  

In turn therefore one begins to realize that the five aggregates, the Rupa Skanda, Sanna Skanda, Vedana Skanda, Sankara Skanda, and Vinnana Skanda are always in a state of flux or change (annitta), a state that is non self (annata) and  a state that is unsatisfactory or Dukka which the Dhamma describes as thrilakshana as the true nature. This is the most fundamental of Buddha’s teaching and has to be fully realized. Let us discuss the process of achieving this realization in more detail in another Post.

I have thus discussed the Samadhi (Concentrated Mind) Part. 

In the next post I will discuss the Panna (Wisdom) Part. 

Post # 17 - The  Direct Path to Enlightenment; Seela Part 

Are you visiting this Blog for the first time? It would be good if you could read the 1^st Post to know about this Blog. In Post # 16 we discussed in outline the Noble Eightfold Path. This Post will deal with the Seela Part of the Path in more detail.

The Direct Path to Enlightenment; Seela Part

1.0 We saw in the previous Post that the Noble Eightfold Path, is made up of eight factors which were ‘right view’( samma ditti) ; ‘right intention’ (samma sankappa) ; ‘right speech’ (samma vacha) ; ‘right action’   (samma kammantha) ; ‘right livelihood’ (samma ajeewa); ‘right effort’ (samma wayamma); ‘right mindfulness’ (samma sathi) and ‘right concentration’ (samma samadhi).

2.0 We also saw that these eight factors can be grouped into three parts, identifying them respectively as the Seela (Moral Restraint) Part, Samadhi (Concentrated Mind) Part, and the Panna (Wisdom) Part.

3.0 The factors of the eight fold path falling into seela part are‘right speech’ (samma vacha) ; ‘right action’   (samma kammantha) ; ‘right livelihood’ (samma ajeewa); Of the others, I would like to also expand on two factors for the present which are not in the Seela Part, as they have relevance to the process we are about to discuss. The first is ‘right intention’ (samma sankappa) which is made up of Nekkamma Sankalpana (intent to ‘let go’ of attachments or renunciation); Aviyapada Sankalpana (intent to develop compassion); Avihinsawada Sankalpana (intent to develop kindness).  The second one is ‘right effort’ (samma wayamma). The right effort typically is the effort you make to stop any unwholesome deeds that you are already doing and the effort you put in to not do any unwholesome deeds you are yet to do. In addition the effort required for maintaining the wholesome deeds you are currently engaged in and the effort made to do other wholesome deeds that are not yet being done by you. This in Pali is referred to as Satara Samya-padana Weeriya. Let us also see how these latter two factors will separately develop during this Seela exercise.

4.0 We saw that a lay follower may find it practicable to associate the development in the Path with the observance of pancha seela (the vows that we take for moral restraint). Most of us observe pancha seela regularly, sometimes even daily. This practice is often done with observing the varithra (restraint) aspects of the precept, whereas there is also the possibility to observe the corresponding charithra (righteous action) aspects of the precept. It is by observing the latter aspects that we are able to develop most of the factors of the Noble Eightfold Path during the observance of pancha seela. You will also observe that some aspects of Right View also develop as you reflect on the varithra (restraint) aspects of the precept, and the corresponding charithra (righteous action) aspects of the precept. This will become clear when we discuss the details of how we engage in the practice to achieve this goal as given below.

5.0 Given the importance of this activity, we may have to find some way to dedicate a convenient time of the day for the observance. Then by associating each precept with the relevant factor in the eightfold path you will engage in a practice that progressively develops the required spiritual qualities. 

6.0 This observance of seela is also followed under eight virtues, instead of the five. Here the fourth virtue of refraining from false speech is expanded to include three other sub specifics of malicious speech, harsh speech and idle speech or gossip. The fifth virtue of refraining from consuming intoxicants is substituted by refraining from unethical livelihood patterns, which also includes refraining from taking intoxicants. This way it becomes convenient to relate the factors of the Path to the corresponding vows in the expanded pancha seela (the vows we take for moral restraint under eight precepts - ajeewa ashtamaka seela).

When you engage in a simple process on the above lines you will find that the Seela (moral restraint) Part gradually matures. You will also  find that factors of the Path relating to Right Effort and Right Intention and some aspects of Right View, which are not in the seela part also developing  as you engage in the observance of the charithra aspects of the eight precepts.

 Let us see how this can be achieved?  Let us discuss our understanding of each factor of the path as relevant to the Seela Part.

The specific references and recollections that are made in respect of each precept and observance of the corresponding charithra (righteous action) aspects of the precept is very personal. They depend on each individual’s perceptions and life experiences cultivated from the past.

7.0 As an example let me suggest some reflections I make in this regard based on my own experiences. This by no means is a typical way, but only an illustration as to how I understand this. You have to make your own decisions based on your own past experiences.

i. The first precept is- “I shall refrain from taking life of other beings”. By dwelling on the refrain aspect of the precept, I try to eradicate the unwholesome traits of cruelty, hatred and ill will etc. in my mind towards all beings. In addition I try to reflect on and cultivate the noble traits of compassion, kindness, goodwill etc. towards all beings. This is Aviyapada Sankalpana and Avihinsawada Sankalpana the constituents of the factor samma sankappa (right intentions) of the Path.

The corresponding charithra (righteous action) aspects would be- “I shall care for all living beings including humans, be helpful in relieving them from suffering and danger, and where possible engage in acts to free beings due for slaughter etc. I will accordingly develop compassion, kindness and sympathy for all living beings (both human and non-human). These righteous intentions will be translated into thoughts, words and action in the way that is practicable for me. This is practicing samma kammantha (right action).

Simultaneously the effort employed to refrain from such unethical practices that may already be in my daily routine or those that can arise in the future and the effort employed to continue the ethical practices in this respect already in my lifestyle and to cultivate effort to engage in such practices, hitherto that were not in my agenda, will be samma wayama (the right effort).

Thus observing the 1^st precept both in the warithra and charithra aspects as above, I find that I engage myself in a practicable process for the development of the three factors - samma sankappa , samma kammantha and samma wayama of the Noble Eightfold Path. By differentiating the charithra aspect and warithra aspect of this precept, that is seeing unwholesome traits present in you and also the wholesome traits operating in your mind simultaneously and seeing what needs to be done in this regard,  you also develop that part of Samma Ditthi (mundane right view)   This way I contemplate on the cultivation of these virtues of the Path on a daily basis. I try to find even the simplest of ways to engage in these actions daily, with the right chethana (will).  I am hopeful that they will give me the expected result progressively and in an incremental way. .

For the sake of brevity I will not be discussing in detail the other precepts but leave it to you to develop your own method in respect of each such precept. However the following are given as pointers.

ii. In the precept – I shall refrain from stealing etc., the refrain aspect should be clear. The charitra side instead is to cultivate benevolence by giving to charity etc. By this observance Nekkamma Sankalpana (intent to ‘let go’ of attachments) of the factor samma sankappa, begins to develop. In addition samma kammantha (right actions)  and samma wayama (right effort) and that part of Right View of the Noble Eightfold Path also develops at the same time

iii. With the observance similarly of the 3^rd precept which is– I shall refrain from sexual misconduct and other desire driven acts, you will find that the factors of nekkamma sankalpana of samma sankappa along with samma kammantha and samma wayama of the Noble Eightfold Path developing. Here you may need some meditation practice such as contemplating on pattikkula manisakaraya - undesirable/unattractive nature of body, the nature of impermanence of all assets and formations, contemplating on the the four universal truths  chathu-ariya-sattha  -the unsatisfactory nature of all phenomena, the cause, its cessation and the path to its cessation; and Pattica Samupada (the teaching on cause and effect), to  practice letting go or renunciation. That is letting go kamma thanha (clinging to sensual pleasure) ;  bhawa thanna (desire for re-becoming in material realms and including desire for certain happenings), vibawa thanna (desire for non-becoming in material realms including desire for certain non-happenings). Ven. Ududumbara  Sobitha Thero in a Dhamma talk on the path to Nibbana says that when a person develops a view of self (sakkaya ditthi) and realizes  that life is subject to suffering, he will not wish for this self to be born again to undergo suffering. This is his vibawa thanna.  The factor kamma thanha (clinging to sensual pleasure) consists of the two sub factors of Vasthu Kama (desire for material things) and Kilesa Kama (  desire arising from unwholesome traits of excessive indulgence in sensual pleasures).This way you cultivate nekkamma sankalpana of the factor samma sankappa of the Path. The other factors of the Noble Eightfold Path that simultaneously develop are samma kammantha and samma wayama and that part of Right View .

iv. The next precept is Samma Vacha (right speech). What does right speech imply? It is clear that false speech, slanderous speech, harsh speech and gossip are harmful. They create sorrow, distress and unhappiness etc. in the minds of the recipient of such words from you. When you willfully contemplate on this virtue, ie abstaining from such speech, you will find that kindness, compassion and wish for well-being of others manifesting in you. You see a shift in your attitudes and personality. This is the cultivation of Aviyapada Sankalpana (intent to develop compassion) and Avihinsawada Sankalpana (intent to develop kindness) and thus cultivating the factor samma sankappa of the Path.   On the other hand observance of the corresponding charithra (righteous action) aspects of the precept enables us to develop certain other factors of the Path. That is the use of virtuous, truthful, and helpful words and words that are comforting and making one happy, result in cultivating the Samma Vacha factor of the Path. The effort employed to refrain from wrong speech and cultivating right speech, enables the development of the factor Samma Vayama. Also the development of that part of Right View.  

v. The last precept of refraining from unethical livelihood patterns and engaging in relevant charithra part you cultivate the factor right livelihood of the Path and that part of Right View .

8.0 You would then see that by practicing the Seela part this way, the factors ‘right speech’ (samma vacha); ‘right action’ (samma kammantha) ; ‘right livelihood’ (samma ajeewa); ‘right effort’ (samma wayamma); and ‘right intention’ (samma sankappa) and that part of Right View of the eight fold path developing. 

 I gave these examples to convey the general idea as I understand them, of how to engage in this practice. They are certainly not prescriptions for the only way they can be done. Once you get the right idea, you would be developing your own contemplative actions to achieve the objective. I will discuss the Samadhi (Concentrated Mind) Part, in the next post and the Panna (Wisdom) Part in the one after.

May you have the comfort that engaging in the dhamma practice this way you will have the necessary protection from Dhamma in the Samsaric process.  

Post # 16 -  Why     engage in  Dhamma Practice?- The  Direct Path to Enlightenment The Noble Eightfold Path- 

Are you visiting this Blog for the first time? It would be good if you could check out the archives and read the 1^st Post to know about this Blog and reading Post # 14 for an introduction to ‘Why engage in Dhamma Practice’,  before attempting to read this Post.

The Direct Path to Enlightenment

1.0 We saw in the earlier Posts that ethical practices of Buddha Dhamma can be grouped for our purpose, into three parts. They are, engaging in punya kamma (meritorious acts) as the 1^st part, practice of kusala kamma (ethical skills) as the 2^nd part, and following the marga prathi padawa (the direct path to enlightenment) as the 3^rd part.

We will discuss the practice of the marga prathi padawa (the direct path to enlightenment) in this Post.

2.0 It was noted from the previous posts on Punnya Kamma and Kusala Kamma that acquisition of these virtues were seen as necessary for the well being in our present life and future lives. Understanding that escape from Samsara advocated in Buddha Dhamma is the main objective of dhamma practice, one knows that this escape is however difficult to realize in this life, although not impossible . 

Therefore it is essential to have an insurance to ensure ourselves with a birth in a happy realm in the next birth endowed with necessary means (paramithas) to continue the practice for reaching liberation at the earliest. Therefore the acquisition of Punya Kamma and Kusala Kamma will be essential, although these endowments are not the final goal. To reach the final goal, the 3^rd part of the practice, viz path to enlightenment also has to be pursued.

3.0 Upon reaching enlightenment the Buddha discovered the four Noble Truths, consisting of Dhukka or the unsatisfactory nature of existence, the cause, the liberation or Nibbana, and the path of practice to liberation. If one were to single out one truth out of above for the realization of liberation, it is the fourth. Not that it is more important than the others, but because one can engage in a practice to experience the truth when compared to the other three which are more focused on intellectual understanding of the truths. It is a path to spiritual development.   

4.0 When a Buddha arises in this world he discovers this path which has up to then been shrouded in spiritual darkness. He then commits himself to teach this to the people to help them escape from entrapment in the samsara, whose un-satisfactory-ness (suffering) is explained in the first truth, its cause in the second truth, and the state which is liberation, in the third. In his teaching in the Pattica Samupadda (Dependent Origination) he explains the process of re-becoming, pinpointing to the cause, as the clinging rooted in ignorance. By developing right view and other spiritual qualities in the ‘Path’, ignorance (and clinging) is eliminated giving rise to liberating wisdom..

5.0 In some Dhamma Desanas (talks) monks explain a very precise and clear practice that one may engage in to attain Nibbana. The basic steps one has to follow are not too demanding. They seem very encouraging and clear enough to engage in as a practice. This practice is followed in three stages.

6.0 In the first stage, a practitioner by following four virtuous qualities of Kalyana Mitra Sevanaya - associating with noble friends; Saddarma Sravanaya - learning the Dhamma; Yoniso Manasikara - being always mindful and acting wisely with clear comprehension in accordance with Dhamma; and following a Dhamma-nu-Dhamma Prathipadawa - the noble eightfold path, gains entry into the  Path - stream entry path.

7.0 In addition to the four fold virtues described above, the stream enterer has to also develop unwavering trust (Sraddawa) in the Buddha, the Dhamma (the teaching), the Sanga (the noble community) and the Seela (virtuous living).

This part of the practice described in the first stage is not at all demanding and only needs motivation to pursue. Except for the noble eightfold path referred to at para 6 above, all the other factors can be easily included and practiced as part of daily life activities by any righteous person. 

8.0 In the second stage, the practitioner while continuing to develop the virtues described in the first stage, will engage in a special practice targeted more on the Dhamma-nu-Dhamma Prathipadawa, a practice focused on the Noble Eightfold Path. The Noble Eightfold Path - the key to the whole truth, is made up of ‘ right  view’; ‘right intention’; ‘right speech’; ‘right action’; ‘right livelihood’; ‘right effort’; ‘right mindfulness’ and ‘right concentration’. This is also referred to in some Dhamma Desanas (talks) as the ‘Direct Path’ to liberation.

9.0 This is the subject of the discussion in this post. The practice followed in Stages 1 and 2 above are referred to as the laukika, (mundane) or worldly Noble Eightfold Path. These factors in the eightfold path are not some things to be developed one by one but rather simultaneously so that each will refine and support the other till they become a ‘unified whole’ as an achievement.

The teachers of Dhamma, explain that the eight factors can be grouped into three parts, identifying them respectively as the Seela (Moral Restraint) Part, Samadhi (Concentrated Mind) Part, and the Panna (Wisdom) Part. Correspondingly the right speech, right action and right livelihood are included in the Seela Part; right effort, right mindfulness and right concentration in the Samadhi Part; and right view and right intention in the Panna Part. Let us discuss the practice on the basis of the same grouping.

There is also a teaching to group these into two parts with Right View, being a vision as one part and all the others falling into a practice as the other part. This way the teachers try to highlight the importance of right view as fundamental to reaching liberation.

From the many ways explained, as to how a devotee may follow the Path, the one that has appealed to me most, as practicable for a lay follower, is the one that associates the practice with the observance of the pancha seela (the vows we take for moral restraint). Most of us have occasion to observe pancha seela regularly, sometimes even daily. This practice often is associated with observing the varithra (restraint) aspects of the precept, whereas there is also the possibility to observe the corresponding charithra  (righteous action) aspects of the precept. It is by observing the latter aspects that we are able to develop the factors of the Path during the observance of pancha seela.

Given the importance of this activity, we may have to find some way to dedicate a convenient time of the day for the observance. Then by associating each precept with the relevant factor in the eightfold path you will engage in a practice that progressively develops the required spiritual qualities. 

Observance of pancha seela is also followed under eight virtues, instead of the five. Here the fourth virtue of refraining from false speech is expanded to include three other sub specifics of malicious speech, harsh speech and idle speech or gossip. The last virtue of refraining from consuming intoxicants is substituted by refraining from unethical livelihood patterns which also includes refraining from taking intoxicants. This way it becomes convenient to relate the factors of the Path to the corresponding vows in the expanded pancha seela (the vows we take for moral restraint) by observing them under eight precepts.

When one engages in a simple process on the above lines you will find that the Seela  (Moral Restraint)  Part ie. Right Livelihood, Right Action and Right Speech, gradually matures. Along with this the development of the factor ‘right effort’ of the Samadhi (Concentrated Mind) Part also happens. In addition the factor ‘right intention’ of the Panna (Wisdom) Part and  that part of 'right view' also starts to develop.

To complete the development of the Samadhi (Concentrated Mind) Part, the devotee has to supplement this process by some specific bhawana (meditation) practices. This way the other factors of ‘right mindfulness’ and ‘right concentration ‘of this Part can be developed.

Finally the Panna (Wisdom) Part is completed by engaging in a contemplative analysis  of how the noble ones see the phenomena of the world we live in. By learning and practicing to  emulate them, the factor ‘right view’ of this Part is developed.

I will attempt in the next Post to discuss how one would develop the Seela  (Moral Restraint)  Part by using the expanded pancha seela (the vows we take for moral restraint), observed as eight precepts instead of five, as stated above.

In the Post that will follow the next, I will discuss the specific bhawana (meditation) practices for developing ‘right mindfulness’ and ‘right concentration’ of the Samadhi (Concentrated Mind) Part.

In a third Post to follow I will attempt to discuss the balance of the Panna (Wisdom) Part, where the follower is encouraged to  contemplate on how the noble ones see the phenomena of the world we live in, and learning to emulate them, by developing right view under six aspects focused on Nibbana.   

Thus the total development of the Path is achieved. This however gives the follower an intellectual understanding of the path, and is therefore treated as the second stage of the development or achieving the Laukika (mundane) Noble Eightfold Path. In a Post to follow I will attempt to discuss the third stage, Lokothara (world transcending) part of the Noble Eightfold Path.

If one were to engage in a regular practice to develop the Stage 1 and 2 of this Path as above, and the other virtues of punnya kamma and kusala kamma as discussed earlier, he/she could have the confidence that he/she is spending quality time in a steady dhamma practice. 

Therefore one could spend his/her days in the comfort zone that, in terms of the popular teaching-  dhammo have' rakkathi dhamma chari - the one who is in the right dhamma practice gets protection from the dhamma. This is particularly so with regard to protection one gets from  being born in an unhappy realm at the next birth. 

Post # 15 - Why    engage in Dhamma Practice?- Kusala Kamma - 

Are you visiting this Blog for the first time? It would be good if you could read the 1^st Post to know about this Blog and reading Post # 14 for an introduction to ‘Why engage in Dhamma Practice’,  before attempting to read this Post.

We saw in the earlier Post that ethical practices of Buddha Dhamma can be grouped for our purpose, into three parts. They are engaging in punya kamma (meritorious acts) as the 1^st part, practice of kusala kamma (developing ethical skills) as the 2^nd part, and following the marga prathi padawa (the direct path to liberation) as the 3^rd part.

In Post # 14 the practice of punya kamma  was discussed.We will discuss the practice of kusala kamma (acts forming ethical skills) in this Post.

We have heard in Dhamma talks about a possible definition for a Kusala Kamma. They are the skills one employs to destroy or overcome akusal kriya (unwholesome or unethical acts). These talks refer to dasa akusala kriya (ten unethical acts). There are three of them done physically – prana gatha (killing), adatha dana (stealing), kamma michachara (sexual misconduct). Four others are done verbally – musawada (lies), pisuna wacha (falsehood), parusa wacha (harsh words), sammappralapa (gossip). Three more are done mentally –abbijja (extreme greed for possessions of others), viyapada (hatred/ill will), mithya ditti (wrong view). They are generated due to common hindrances led by greed, hatred and delusion. 

Therefore kusala kamma intended  for eliminating them have to be basically conditioned by three ethical characteristics such as – Aloba (benevolence), Adosa (loving kindness), Amoha (knowledge of the  Four Noble Truths) 

We see people who over indulge in seeking sensual pleasures. These practices when taken beyond a certain point become an extreme behavior which manifests like a culture or religion. It then becomes a ritual, which is certainly an unwholesome ritual becoming an obstacle in the path to liberation. Similarly addiction to commonly accepted meditative practices as achieving higher  Jhanas (achieving high concentration levels), which is a byproduct of normal meditation, can become a distraction veering one away from the direct path to gaining enlightenment. It fixes you at a place in the path, making you unable to go forward like having a flat tyre !

It is important for us to therefore be clear as to what practices are relevant and practical given our own  particular  circumstances.

Kusala Kamma is generated by the basic practices of Dana (practice of benevolence), Seela (practices in moral discipline) and Bhawana (meditative practices).  

We saw in the earlier post that dana in punya kamma was motivated by compassion and desire for the well being of the recipient of our act. However dana in kusala kamma is more conditioned and motivated by the desire to develop our ability to ‘let go’. It is focused more on our perceptions and our attitudes regarding what we consider as belonging to us. An inherent trait in most of us is the attachment we have for our worldly possessions. This attachment manifests as desire and a clinging and becomes a hindrance to our liberation. A defilement, that ties us down to the cycle of re-becoming.

This teaching should not be misunderstood. Buddha dhamma does not advocate a lay follower to give up all his/her possessions. Buddha in his discourses has explained as to how one may manage ones possessions.  He has taught us how to apportion our wealth into different parts and use them respectively to meet our household needs and only allocate what we can for the practice of dana. The volition to set aside a part of what we earn  for dana is the virtuous skill (kusala) and the action of giving that to another is the meritorious deed (punya kamma).

This ability of being able to ‘let go’ starting in a small way can be progressively developed to higher levels. It then becomes a habitual trait and stays with you. Buddha Dhamma teaches that such practices gets entrenched in our minds and gets carried over to future births as paramithas.

The next quality we need to develop under kusala kamma is Seela (moral discipline). The five precepts that every Buddhist vows to uphold is the minimum or sufficient qualitative virtues for him/her to uphold in lay life. In this process the follower of the practice vows to refrain from killing, stealing, sexual misconduct, lying and consuming intoxicants. I am giving here the meaning literally for the moment. But each has a greater depth in meaning.  This practice will be expressed as a skill when the follower is able to refrain from such acts, when confronted by prompting situations in daily life. Some devotees are in the habit of expanding these to eight vows (arjeewa astamaka seela) on a daily basis or as opositha seela eight precepts observed on poya (full moon) occasions or up to ten in other special situations.

For example a mosquito bite is a very distasteful, painful experience for us. We don’t like it and are really averse to it. We develop a natural hatred to the creature who is responsible for it. Our normal tendency for a mosquito bite is to squash the creature to revenge the pain inflicted on us. By this natural tendency we are enriching such unwholesome traits as hatred and revenge, to accumulate in our minds. We also commit an act of killing. If the seela skill is sufficiently developed in us, we will be able to halt the natural tendency of squashing the creature and instead chase him away, thus sparing ourselves of enriching unwholesome traits and committing an act of taking a life.

These skills will hold one in good stead in this life and will be carried over to the next life as a paramitta (an accumulated/developed ethical skill).

The other category of kusala kamma that one has to practice is Bhawana (meditative practices). This is a very extensive subject and to do justice to it in a blog post is very difficult. However to make our discussion more complete let us take up some salient points on Bhawana now.

Meditation in Buddhist practice is recognized as the means of developing the wisdom needed to attain enlightenment .There are basically two types of bhawana practices advocated in Buddha Dhamma. They are the samatha bhawana (serenity meditation) and vippasana bhawana (insight meditation)

Serenity meditation is for development of Samadhi, a deep state of concentrated mind, a mind that is unified and free from discursive thoughts.  As concentration develops through samatha bawana, the practitioner reaches a state referred to as Upachari Samadhi (access concentration). Moving ahead in meditation the practitioner attains the next higher level, the first material jhana or a high state of concentrated and absorbed mind. Beyond this first material Jhana, there are three other levels of higher concentration, culminating in the 4^th material Jhana.

Those practitioners motivated for still higher levels can target the four immaterial jhanas, beyond this level, characterized by still higher levels of absorption, assisted by a focused concentration on an immaterial object.

A practitioner achieving access concentration or any other level of higher material jhana, will have the five hindrances (pancha neewarana) suppressed in the mind, The five hindrances are sensual desire, ill-will (hatred), dullness and drowsiness, restlessness and worry (remorse or regret), and doubt (inability to accept the Buddha as a teacher and the efficacy of his Dhamma)- which inhibit our achievement of enlightenment. Such a mind with the five hindrances suppressed, suitably collected and concentrated, is capable of developing wisdom. Wisdom is realized by proceeding thereafter  in insight meditation.

Insight meditation is aimed at gaining direct insight into the nature of things. This insight helps us to understand things just as they are and wipe out any misconceptions or delusions ingrained in our minds from past experiences. This meditation method is a unique discovery by the Buddha.

With attaining the highest level of concentration either in material jhanas or immaterial jhanas, the hindrances which are the obstacles of attaining enlightenment is only suppressed and not eliminated. Why they are still present in dormant form is due to ignorance, a kind of spiritual blindness to the true nature of things. To eradicate the hindrances we have to get rid of their supports. Ignorance is this support. Ignorance is eliminated by developing wisdom or understanding of the true nature of things. Hindrances we cultivated due to lack of understanding, like the clinging to the five aggregates are eliminated by contemplating on the factors of mind and body to understand their true nature.

Insight knowledge is developed by understanding the nature of experience as it unfolds from moment to moment in the present. In Dhamma talks we hear that experience is noted/contemplated upon,  in its compounded form of nama-rupa, (mentality and materiality) and recognize their impermanence, their unsatisfactory nature and their nature of non self.

The meditation practice as mentioned in Dhamma desanas (talks), to achieve this is the sathara sathipattana bhawana (the four foundations of mindfulness).  They are the mindfulness of body, feelings, states of mind and dhammas (mind objects/phenomena).

In context, meditation fits into a certain pattern of Buddhist practice. This pattern consists of integrated parts and operates in harmony and complements each other. These integrated parts serve the following purposes. Defilements accumulated by us from the past operate at three layers/states. These layers are anusaya (latent) state,  pariuttana (manifestation/arising) state, and a third layer of veethikkama (transgression) state. 

To deal with them, existing at three separate layers, one needs different tools. The three parts in the Buddhist practice designed to counteract these three layers are as follows. Transgression state is counteracted by seela skills described earlier; and manifestation state is counteracted by samadhi (serenity meditation) skills. Defilements existing in the latent state are eliminated by insight meditation skills. More detailed discussion on Meditation will follow in  a later Post.

Lookout for the next Blog Post on a discussion on the Marga Prathipadawa - the path of practice to gain liberation from the cycle of death and rebirth