Post # 21 - Summary of  Effective Practices by Lay Buddhists

Are you visiting this Blog for the 1^st time?  If so I suggest that you read the 1^st Post on the Blog from the Archives to get an idea about the Blog, before reading on.

The discussion up to the Post no 13 was targeted to consolidate the knowledge we have on some salient features of the Dhamma. We then attempted to agree upon a method to translate this Dhamma knowledge, into an effective practice. We also discussed the unsatisfactory nature of the Samsaric (re-becoming) Cycle and the need to escape by engaging in activities that lead to the complete cessation of suffering, the realization of Nibbana.

We are leading busy household lives and need to know the activities that will yield the optimum benefits given the limited time that we can spare for Dhamma work. We said that the ethical practice of Buddha Dhamma can be grouped for our purpose, into three parts. They are engaging in Punya Kamma (Meritorious Acts), engaging in the practice of Kusala Kamma (Ethical Skills) and following the Marga Prathi Padawa (the Path to Liberation).

This last part was seen to be dedicated to the understanding of the Noble Eightfold Path and Four Foundations (or Establishments) of Mindfulness, together with developing the Right View and the basic meditative practices required for them.

Reflecting on Buddha’s own words, where he emphasized that it is with validation-by-experience rather than via hierarchical or scriptural authority, that we understand the Dhamma, gives us the inspiration to engage in an appropriate practice.

Post no 14 was dedicated to Punya Kamma (Meritorious Acts).  We saw that Dana or offering of sustenance to monks (holy ones), other offerings we do with right intent at places of worship, participating in propagation of dhamma knowledge, giving a lease of life to a being due for slaughter, donation of  blood and other organs when possible, are all considered as high category meritorious acts. Other forms of punya kamma are helpful acts through words and deed motivated by compassion and kindness to man and all beings. Acts of gratitude, tending to the sick and disabled, assisting the aged and destitute, are all acts of merit. When they are directed to your parents they are supreme. 

These acts by their very nature should appeal to the rational mind. The retribution for such good kamma is known to be the fruits you reap or the endowments you get in this life or in future lives. They are generally good health, wealth, power, wisdom, happiness, longevity, good looks, well regarded by others, getting kindness in word and deed from others etc.

In Post 15 we discussed Kusala Kammas. Kusal are the skills one employs to destroy or overcome akusal kriya (unwholesome or unethical acts). The unethical acts are committed due to the  play of the common hindrances led by greed, hatred and delusion.  Therefore kusala kamma intended  for eliminating them have to be basically conditioned by the three opposite characteristics of, Aloba (benovalance), Adosa (loving kindness), Amoha (knowledge of the Four Noble Truths)

Skills associated with Kusala Kamma are developed by the basic practices of Dana (practice of benevolence, giving), Seela (practices in moral discipline) and Bhawana (meditative practices). 

Unlike dana in punya kamma which is motivated by compassion and desire for the well being of the recipient,  dana in kusala kamma is more conditioned and motivated by the desire to develop our ability to ‘let go’ or for renunciation. The volition to set aside a part of what we have  for dana is the virtuous skill (kusala) and the action of giving that to another is the meritorious deed (punya kamma).

The next quality under kusala kamma was seen as 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. 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.

The other category of kusala kamma we saw was Bhawana (meditative practices). 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.  

Such a collected and concentrated mind with the five hindrances suppressed, is capable of developing wisdom. Wisdom is realized by proceeding thereafter in insight meditation. The meditation practice 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 Post no.16 we discussed how the acquisition of the virtues of Punnya Kamma and Kusala Kamma, was seen as necessary for the wellbeing in our present life and future lives. Although acquisition of Punya Kamma and Kusala Kamma are essential, they are not the final goal. To reach the final goal, the 3^rd part of the practice, viz Marga Prathi Padawa (the Path to Liberation) also has to be pursued.

Learned 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.

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 with wise discernment and clear comprehension in accordance with Dhamma); and following a Dhamma-nu-Dhamma Prathipadawa - the noble eightfold path, gains entry into the  Path – the stream entry path. 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).

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. This path is made up of developing ‘ right  view’; ‘right intention’; ‘right speech’; ‘right action’; ‘right livelihood’; ‘right effort’; ‘right mindfulness’ and ‘right concentration’. 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.

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. 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.

One way a devotee may follow the Path, is to associate the practice with the observance of the pancha seela (the vows we take for moral restraint). This practice is usually associated with observing the varithra (restraint) aspects of the precept. There is also the possibility to observe the corresponding charithra (righteous action) aspects of the precept simultaneously.

This way it becomes convenient to relate the factors of the Path to the corresponding vows in the pancha seela (expanded to eight virtues referred to as Ajiwa Astamaka Seela). If you are suitably motivated you could try this regularly perhaps even on a daily basis? See Post 17, Post 18 & Post 19 for details.

When one engages in a simple process on the above lines you will find that the Seela (Moral Restraint) Part 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’ and that part of 'right view' of the Panna (Wisdom) Part also starts to develop.

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 same, the factor ‘right view’ of this Part is developed. See Post 19 for more details.

To complete the development of the Samadhi (Concentrated Mind) Part, the devotee has to supplement the ‘right effort’ part with some specific bhawana (meditation) practices such as serenity meditation and insight meditation. This way the other factors of ‘right concentration' and ‘right mindfulness’ of the Concentrated Mind Part can be developed.

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 the third stage the Lokothara (world transcending) Noble Eightfold Path is developed. This is the attainments of Sothapathi path and fruition, Sakurdagami, Anagami and Arahanth paths and fruition.

If one were to engage in a regular process to develop the Stage 1 and 2 of this Path as above, and develops 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. To get more details of the respective parts of the practice visit the posts referred to above.

Therefore 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- will be the motivation to engage in this practice. He/she will then  be living with real contentment and peace of mind. This is particularly so with regard to the protection one gets from being born in an unhappy realm at the next birth, even if death were to occur unexpectedly before attainment of any of the stages of fruition in the Path. 

Please await a Post on Buddhist Meditation

Post # 20 -The Noble Eight-Fold Path- Stage 3, the World Transcending Path

In Post # 16 we discussed the Noble Eightfold Path and how the development is done in three stages. The Post # 17, Post # 18 & Post # 19 had references to Stage 1 & 2 of the Noble Eight-fold Path.  This Post will deal with the Stage 3.

1.0 From the earlier Posts we have seen that there is a very precise and clear practice that one may engage in to attain Nibbana. This practice is followed in three stages. The basic steps one has to follow are clear enough and very encouraging to engage in as a practice.

 2.0 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 clearly understanding the four Noble Truths including the Noble Eightfold Path, and gains entry into the direct path to attain Nibbana. – the stream entry. 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).

3.0 As one engages in the above practices, he/she will be developing Saddha (trust), Viriya (ardent effort), Sathi (mindfulness and clear comprehension), Samadhi (concentrated attention) and Panna (wisdom for understanding reality) which were initially mere mind functions (chaythasikas), now manifesting as faculties and strengths progressively to higher levels.

4.0 It was also seen that, once you enter the Path you will reach an important intermediate state before you attain its fruition. That is either becoming a Sadda-nu-sari (one driven by trust) or Dhamma-nu-sari (one driven by the understanding of the Dhamma) or both.  In the former, unwavering trust in the Noble Triple Gem is the driver which takes you forwards towards the Sothapatthi state. In the case of the latter, the inspiration gained from the understanding of the Dhamma is the driver. Monks in addition say that with this attainment the disciple will gain the Sothapatthi state in that life itself. This inspiration carries you forward. It seems that any one of these intermediate states is quite achievable in this life and can be the first target to aim at.

5.0 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. This path is made up of developing ‘ right  view’; ‘right intention’; ‘right speech’; ‘right action’; ‘right livelihood’; ‘right effort’; ‘right mindfulness’ and ‘right concentration’. He/She will align these path factors to a daily practice such as the observance of Pancha Seela (the expanded version with eight virtues) to develop them along with the meditative practices to develop right mindfulness, right concentration and right view. 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. See post #s 17 & Post #18 for details.

6.0 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 the third stage the Lokuthara (world transcending) Noble Eightfold Path is developed.

7.0 If one is motivated to find out the way and how, a step by step practice for the realization of Nibbana is to be followed, he/she will first want to get a good understanding of 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. He/she will then engage with resolve in the above practices which include among others tranquility meditation and insight meditation (for developing right concentration and right mindfulness to high levels) enabling full realization of the nature of things and reaching liberation.

7.0 We saw that by following the four virtuous qualities described in para 2.0 above, one enters the Path, stream entry or Sothapatthi Margaya.  This path and the attainment of its fruition, the Sothapatthi (stream enterer) state, is the first experience in realizing Nibbana. It is a significant mile-stone.

8.0 From the Sothapatthi state and continuing on with the above practice to a higher degree of qualitative progress, one reaches the Sakadagami (once returner) state, then the Anagami (no returner) state and thereafter the final state of Arahanthood (a liberated one), as the full realization of Nibbana. The progressive attainments of these different stages help to eliminate various fetters or shackles (sanyojanas) that chain you down to the Samsaric process.

9.0 This step by step path of practice leading to the attainment of Nibbana unfolds in seven stages, known as the seven stages of purification along with the seven factors of awakening (bojjhanga) and insight knowledge.  Buddha has said “you should train yourself -in the qualities I have pointed out: the four frames of reference (sathara satthi-pattana); four right exertions (samma-padana); the four bases of power (sathara iddhipada); the five faculties (indriya); the five strengths (bala); the seven factors of awakening (bojjhanga);and the noble eightfold path (ariya-magga).– They are the  bodhi-pakkshika dhamma”. The Saththis Bodhi Pakshiya Dhamma ( Thirsty Seven Factors of Awakening). I will give details on each one of these 37 factors in later Posts.

10.0 Thus this 3^rd Stage in the development of the Path- the world transcending (lokuthtara) Noble Eightfold Path- culminates in the attainment of Nibbana. The attainment of Nibbana is in two phases. First is when the above purifications and insight knowledge develops to the highest level, and all fetters are broken and defilements are eliminated. You then attain the Sopa-di-shesa Nibbana Dhatu(element), or Kilesa Pari-nibbana (destruction of all defilements), reaching liberation in this present life itself. It is the attainment by a living Arahant. Then at the end of that life, with the exhaustion of the kamma that gave rise to this life, and the destruction of the five aggregates, the Arahant reaches the Anu-padi-shesa Nibbana Dhatu or Skanda Pari-nibbana, the second phase and the ultimate end without a further re-becoming.

These extracts from text, attempts to establish the practice for realizing Nibbana. We are trying to break a Samsaric habit that has been cultivated over eons of time and that is not easy. The attainment is not overnight, but has to be obtained step by step.

This particular human life is a rare opportunity we have and should not be missed to make some progress in the path. The clear steps described above have to be learned in detail and the practical way to engage in them in a household life has to be worked out.

May you get the necessary inspiration!