Post # 21 - Summary of  Effective Practices by Lay Buddhists

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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, uttering untruths 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. 

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