SELECTED TOPICS FROM THE DHAMMA TAUGHT BY THE BUDDHA INCLUDING ETHICS

Selected topics from the entire teaching of the Buddha as can be taught using techniques suitable to the age and will be understood by beginners. It includes ethics. Ask for a counsellor to guide you.

DHAMMA PRACTICE TRAINING ACADEMY (DPTA)

LESSON BANK 3-LESSONS IN BUDDHA DHAMMA AS IN ANCIENT AND MODERN COMMENTARIES

REVISED ON 27 NOV. 2022

Number of lessons at present is 58 (Plus 40 under development)

Last page at present 109

These lessons are partly graded and can be understood by a beginner. It suits anyone who wishes to learn Buddha Dhamma as in commentaries for practice with minimal effort.

 

It might not have a lesson written for every possible topic. However, requests for new lessons will be considered. The aim is to have enough lessons catering to all ages of learners and practitioners of meditation.

 

When a lesson is not ready, it is suggested that textbooks be used.

Alternatively, please get information from the internet:

If you need the help of a Buddhist Counsellor, please send us an email via This email address is being protected from spambots. You need JavaScript enabled to view it.

            www.buddhanet.net

            www.accesstoinsight.org

            www.tripitaka.lk

            Wikipedia

If you are looking for a lesson on a particular subject, please initially refer to the alphabetical index to lessons.

There are five lesson banks on the following titles in this website:

1          Discourses of the Buddha (extracts only)

2          Meditation

3          Dhamma as in commentaries, ancient and modern

4          Psychology and philosophy

5          Methods of Dhamma Practice

 

 

LIST OF LESSONS IN BUDDHA DHAMMA

NUMBER         BRIEF DESCRIPTION                                                   EDITORS RECORD

                                                                                                            LANGUAGE     CONT.

3000  5         Dhamma                                                      

3001  6          The search for happiness                                          LC

3002  7          The search for success                                              LC

3003  8          Who was the Buddha?                                              LC

3004  11       What is the Dhamma?                                               LC

3005  12       The four noble truths-a simple summary                  LC

3006  14       The noble eight-fold path                                          LC

3007  16       The Sangha                                                                LC

3008  17       Monasteries, nunneries, and temples                        LC

3009  18       Activities for promoting spirituality                         LC

3010  19       What is spirituality                                                   LC

3011  20       Wholesome and unwholesome actions                LC       

3012 to 3099 held in reserve

4001  21       Four noble truths                                                     LC

4002  23       Noble eight-fold path                                              LC

4010  24       Right view

Being developed

4011  25       Brief meaning of right view

Being developed

4012              Discussion of right view based on the discourse

4020              Right thought

Being developed

4021              Brief meaning of right thought

Being developed

4022              Discussion of right thought based on the discourse

4030 to 4069 held in reserve

4070              Right mindfulness

Being developed

4071              Brief meaning of right mindfulness

Being developed

4072              Discussion of right mindfulness based on the discourse

4080              Right concentration

Being developed

4081              Brief meaning of right concentration

Being developed

4082              Discussion of right concentration based on the discourse

4100              Thirty-seven factors of enlightenment

4101              37 Factors-mindfulness of the body

4102              37 Factors-mindfulness of sensations

4103              37 Factors-mindfulness of the mind

4104              37 Factors-mindfulness of mental states, origins

4105              First great endeavour

4106              Second great endeavour

4107              Third great endeavour

4108              Fourth great endeavour

4109              Four bases of psychic power (1) interest, election

4110              Four bases of psychic power (2) effort, energy

4111              Four bases of psychic power (3) commitment

4112              Four bases of psychic power (4) investigative skill

4113              Introduction to the five faculties

4114              Five faculties (1) confidence, conviction

4115              Five faculties (2) effort

4116              Five faculties (3) mindfulness

4117              Five faculties (4) concentration, stillness

4118              Five faculties (5) wisdom

4119              Introduction to the five powers

4120  to 4124 held in reserve  

4125              The seven factors of awakening

4126  to 4132 held in reserve  

4133              The noble eight-fold path

4134  to 4500 held in reserve  

4501

4502

4503

4505

4506

4507

4508

4509

4510

 

4510 to 4999 held in reserve

5000 to 5999 under development

NAMES AND INITIALS OF EDITORS

Lyna Chen                                                                                                     LC

 

The numbers in the LEFT column are lesson numbers

3000          DHAMMA

Reserved

3001          THE SEARCH FOR HAPPINESS

We are dreaming of happiness, more happiness than what we already have. This search is continuous and seemingly unending. Occasionally, there appear to be some sense of achievement; the little that is achieved seems to dissipate fairly quickly. We find it hard to hold on to it.

So, the incessant search goes on.

Many a time, our search for happiness is linked with the senses. We think what is visible can give us happiness and so, we run after more and more things we wish to see. Once we see it, it seems to lose its value. Then what happens? We need to find something else that can bring us happiness. There are fleeting pauses of happiness, but nothing seems to last.

Then we turn to the ear. Many things that we hear tend to give us satisfaction for a while. That does not last. The sound becomes boring. So, we keep looking for alternatives. We might try a combination of things pleasant to the eye as well as to the ear. Again, the happiness does not last.

The sweet smell from the flowers in the garden might be worth trying.

After a while it seems best to eat something tasty.

Lying down in a comfortable chair or couch could be worth trying. A short nap might be the result. But what happens once we wake up?

Initially we could do a little daydreaming. Imagine many things that we expect to happen. This too comes to an end. This too might give us some fleeting happiness.

Life goes on like that. We toil with our search for happiness. It is yet to come and stay.

There are people who will not give up but go to extremes in trying to satisfy the senses. Common examples are watching television all the time, listening to music all the time, lying in comfort all the time and dreaming endlessly. Visiting night clubs and socialising for hours to return home in the early hours, is another example. Many of these trials end in dissatisfaction and not in happiness.

Is there a solution? What is it?

Teaching techniques from techniques bank suggested:

208      Reading a script and speaking about the main points

Writer:            Rahubadde Sarath-Chandra

Content Editor:          

Language Editor:         Lyna Chen

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3002          THE SEARCH FOR SUCCESS

Some look for success in life. In a way everybody does so. The urge arises from a sign that shows an element of cleverness in one way or another. Some are clever in studies, some in sports, some in business. Others may have skills in music, cooking, arts, and creativities. Later in life some show cleverness in science, medicine, or engineering. Some are clever in understanding and applying the Buddha Dhamma in day to life.

All these things bring us success in life if they are handled properly. Success can last for a long time, under certain conditions.

The question is whether success in life necessarily brings us happiness. That does not result automatically. Narrow success usually fails to generate happiness. A wider approach to life seems to be one solution.

Success also needs to be based on good principles. These principles are taught by the Buddha. Those teachings are called the Dhamma. This is the reason why we try to learn the Buddha Dhamma.

Before we learn the Dhamma, we need to get some understanding of the Buddha.

Teaching techniques from techniques bank suggested:

208      Reading a scripT and speaking about the main points

Writer:            Rahubadde Sarath-Chandra

Content Editor:          

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3003          WHO WAS THE BUDDHA?

The story is that of a prince called Siddhartha Gautama, born to a Queen called Mahamaya in Lumbini, a city in Nepal close to the border between Nepal and India. King Suddhodana was the name of his father.  

The life story of the Buddha is available on the internet, and it is not proposed to include it in detail here.

The prince led a successful and happy life as a prince. However, the riddle of life kept him interested in searching for a solution. What is the truth about life? Is ultimate happiness possible? How does one attain that stage?

When he was close to 29 years, he reflected on four signs he saw while moving around the city. One was that of an old man, the second that of a sick person, the third a dead person and fourthly, an ascetic.

He noticed that the experience in the first three cases was suffering. He thought the ascetic was looking for a solution to the problem of suffering.

He himself gave up the royal life and became an ascetic. He lived with five other ascetics who were also searching for the truth. They all practised austerities and so did Siddhartha.

He and the other friends all learnt concentration meditation from the best teachers of the day and did attain very high levels of development of the mind. They were able to enter mental absorptions and stay in these for a substantial time.

Siddhartha felt that austerities would not take him to the truth but to unnecessary suffering. At this stage the five friends abandoned him and went to a distant forest occupied by a herd of deer.

Siddhartha practised by himself, started taking food, and changed his meditation methods. He shifted from concentration to mindfulness. Within a short time, in the early hours of the full moon day in May he saw the truth and attained enlightenment.  From that time, he was called the Buddha, as the person who realised the truth.

For seven weeks he reflected on the knowledge that had dawned on him looking for anyone who might understand what he discovered. He thought of the famous teachers who taught him concentration meditation, Alara Kalama and Uddaka Ramaputta, but they had passed away.

He then thought of the five old friends Kondanna, Bhaddiya, Vappa, Mahanama and Assaji who were living in the deer park in Isipatana, far away from Bodh Gaya where he attained enlightenment.

The Buddha went all the way to teach the five friends. Initially they thought Siddhartha had come back to learn from them. Soon they realised that Siddhartha was totally different. Eventually, they understood the Dhamma, and after a short time all of them attained enlightenment.

The first discourse the Buddha delivered to them is called the Dhamma Cakka Pavatthana Sutta summarising the philosophy, psychology, and practice of Buddhism with the aim of attaining enlightenment.

The Buddha kept on teaching until he passed away at the age of 80. All his teachings are embodied in the scriptures, written in the Pali language. What we call Dhamma is based on the scriptures. 

Teaching techniques from techniques bank suggested:

202      Leading a Dhamma discussion

206      Participating in a Dhamma discussion

207      Effective story telling

208      Reading a script and speaking about the main points

503      Asking useful questions

607      Experiments in reminiscing (reflecting on) the Buddha

Writer:            Rahubadde Sarath-Chandra

Content Editor:                      

Language Editor:         Lyna Chen

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3004          DHAMMA

The first discourse called Turning the Wheel of the Dhamma mentioned above, contains a gist of Buddha’s teachings. The ideas are apparently simple but took a good amount of time and explanation for the five ascetics to understand them. Initially, only Kondanna understood the Buddha. He then attained the first stage of enlightenment. The others took a little more time. It must be noted that these five ascetics were not ordinary people. They had already developed great mental skills under other teachers of the day.

When we read the discourse, things seem to be direct and simple. Continued reflections help us to see that there is more depth to explore.

There are three fundamental ideas in the discourse. The first is the need to abandon the extremes. At that time, some thought that the truth is realised by ardent practice of austerities, effectively torturing the body. Others believed that the more effective way was to enjoy life to the extreme. The Buddha advised abandoning these extremes.

The second part of the discourse was a statement of the fundamental truths of life, called the four noble truths. These were, the truth of suffering, the truth of the cause of suffering, the truth of there being an end to suffering and finally, the truth of there being a way to reach that end.

The third part of the discourse is the noble eight-fold path or the middle path to be followed to reach the end of suffering.

The massive volume of literature forming the Pali scriptures is detailed explanations of these matters.

 Lessons appearing later in the Dhamma Lessons bank, go into deep studies of the four noble truths and the noble eight-fold path. However, they are explained here in much simpler terms.

Teaching techniques from techniques bank suggested:

202      Leading a Dhamma discussion

206      Participating in a Dhamma discussion

207      Effective story telling

208      Reading a script and speaking about the main points

503      Asking useful questions

607      Experiments in reminiscing (reflecting on) the Buddha

Writer:            Rahubadde Sarath-Chandra

Content Editor:                      

Language Editor:         Lyna Chen

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3005          THE FOUR NOBLE TRUTHS-A SIMPLE SUMMARY

The second part of the first discourse is a description of the Four Noble Truths, the basis of Buddhist philosophy. The whole of the Dhamma is an elaboration of the Four Noble Truths. Enlightenment is reached by understanding the Four Noble Truths. It is the ultimate goal of every practising Buddhist. To get that understanding one needs to practise in line with the indicators of the Noble Eight-Fold Path. So, what are the Four Noble Truths?

 

The first truth is that there is suffering in life.

Many common cases of suffering are listed in the discourse. Examples are death, disease, and old age. Other examples are to be united with the unpleasant, to be separated from the pleasant and not getting what one desires. Many other examples are given in this and in other discourses.

The question arises whether all is suffering or whether there is nothing pleasant in life. This is where understanding becomes important. It is true that at times life is pleasant for us. How long does that feeling last? Very often it is for a short time. Sometimes, it is mixed with suffering. At other times a brief feeling of pleasantness is followed by a long period of suffering.

When you observe what is happening, you build up understanding. With understanding the prevalence of suffering becomes clear.

There is no need for panic but instead we keep it as an understanding and get on with life.

 

Craving is the cause of suffering

It is not that easy to understand that craving is the cause of suffering. Sometimes we do. One type of craving is the craving to please the senses. The craving to see things, hear sounds, good smells, good taste, comfort for the body are easy to notice. It is harder to see the connection between these cravings and any resulting suffering.

It is easy to see the connection when people run after these experiences and incur suffering in various ways. Life is full of experiences like this.

Again, it is not easy to notice craving for future existence. These things need sharpness of mind and sustained contemplation.

3          Cessation of suffering

Complete separation from or the destruction of craving (Asesa viraga nirodho) which is a result of the practice of the path. This truth states that the ending of craving is possible.

There is a path leading to the Cessation of suffering

This is the Noble Eight-Fold Path which is described in part 3 of the discourse is this path.

Teaching techniques from techniques bank suggested:

113      Synthesis of packets of data

114      Sequencing items of data

202      Leading a Dhamma discussion

206      Participating in a Dhamma discussion

208      Reading a script and speaking about the main points

503      Asking useful questions

509      Wise attention, when listening to the Dhamma

608      Experiments in reminiscing (reflecting on) the Dhamma

Writer:            Rahubadde Sarath-Chandra

Content Editor:           Lyna Chen      

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3006          THE NOBLE EIGHT-FOLD PATH

The noble eight-fold path is described briefly in the first discourse. It consists of eight strands, or eight lanes as follows:

1          Right View

2          Right thought

3          Right Speech

4          Right Action

5          Right Livelihood

6          Right Effort

7          Right Mindfulness

8          Right Concentration

These are discussed in some detail in later lessons. At this stage, it is intended to give a simple and brief idea as to what each strand means.

Right view has a lot to do with wisdom. It is not necessarily intelligence. It is a type of wisdom that is coupled with ideas of morality.

 If you have right view at least to some extent you will know what should be done and what should not be done according to principles of morality.

For example, if you see a person setting up a trap to catch and kill an animal, you will at once say that is not the correct thing to do. There is right view.

 

If you have right view, naturally your thoughts will also be right. There is right thought.

As a result of right thoughts, words you speak will also be right words. In the same way actions done based on right thinking will also be right actions.

The way you earn a living will be based on thoughts, words, and deeds. If your thoughts are right, the livelihood is also likely to be right livelihood.

When there is a choice between right and wrong words for example, in order to choose the right words, you need to apply some effort (as the wrong words might be easier to use). Then that effort is right effort.

Before you apply right effort, your mind must be able to notice that a wrong word is there waiting to jump out. For that you need mindfulness, right mindfulness.

For right mindfulness to be effective it must be properly seated in the mind. That proper seating also called stillness, is Right Concentration.

That is a brief explanation of the noble eight-fold path.

Although there are eight strands in the path, it is worth noting that progress is mutual. When you make an improvement say regarding right speech, it has a flow on effect on all the other strands. The separation into eight strands is primarily to help practitioners to focus on particular aspects.

A question that arises is where to start practising. There is no rule regarding that. However, a rule of thumb is to start where you are happy to start. One possibility is right speech. Surely, everybody can make an attempt to improve speech. When you make such simple improvements, you should be able to notice the benefits that result. That provides confidence and motivation for further work.

Teaching techniques from techniques bank suggested:

113      Synthesis of packets of data

114      Sequencing items of data

202      Leading a Dhamma discussion

206      Participating in a Dhamma discussion

208      Reading a script and speaking about the main points

503      Asking useful questions

509      Wise attention, when listening to the Dhamma

608      Experiments in reminiscing (reflecting on) Nibbana

 

Writer:            Rahubadde Sarath-Chandra

Content Editor:           Lyna Chen      

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3007          THE SANGHA

The Buddha, Dhamma and Sangha are together called the triple gem in Buddhism. The idea is very deep and can be discussed deeply much later. At this time, we need to understand the simple meaning of the Sangha. Sangha usually means a group and, in this case, it refers to the entirety of past, present and future monks and nuns who have chosen to follow the Buddha for spiritual advancement.

Since the Buddha is not living it is useful to have someone to guide us in our spiritual journey, and the obvious choice is the Sangha. The Sangha are the custodians of the teaching and help us to understand the teaching.

The books in which scriptures are written are actually looked after by the Sangha. In fact, after the demise of the Buddha, it was the Sangha who assembled the Dhamma at a great convocation. Initially they memorised the teaching dividing responsibility for different chapters and collections.

The monks in Sri Lanka long later are credited to have written the first scripture books under the patronage of the Kings who ruled the country many centuries ago.

Monks belong to various lineages claiming connections to the Buddha. One way of proving the identity of a monk is the statement of his lineage. So, just wearing a robe is not full proof of the identity of a monk. That is how the integrity of the Sangha is protected. The connection of a monk to his teacher is very important.

The Sangha depend on lay people for their food, robes, shelter, medicine etc and in return they give us teachings and guidance. Hence we hold the Sangha in great regard.

Teaching techniques from techniques bank suggested:

105      Appreciating the Triple Gem, the key meanings

208      Reading a script and speaking about the main points

Writer:            Rahubadde Sarath-Chandra

Content Editor:          

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3008          MONASTERIES, NUNNERIES AND TEMPLES

It is a tradition held by most of the Sangha that they voluntarily get cut off from their families. When a person becomes a monk, he gets a new name, a new type of robes, shaves the head, gives up property and commercial connections so that they become free to practice on the spiritual path. Hence the need for residential places for the Sangha called temples and monasteries, nunneries.

When the Buddha was living, several monasteries and nunneries for built for monks and nuns. Jetavanarama was one of these.

There is usually a group of supporters in every monastery, to help maintain the premises. In Western countries these must be incorporated associations set up according to the associations’ incorporation law. The law is to help and protect the office-bearers from individual liabilities.

Temples are an essential type of organisation that enables the continuation, protection, and advancement of Buddhism in the modern world and therefore it is a particularly meritorious act to set up and maintain temples.

Teaching techniques from techniques bank suggested:

105      Appreciating the Triple Gem, the key meanings

211      Speaking about own experience

Writer:            Rahubadde Sarath-Chandra

Content Editor:          

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3009          ACTIVITIES PROMOTING SPIRITUALITY

The mere existence of temples does not go far enough. Every temple needs to have a program of activities that promotes spirituality. These programs are based on three pillars, the practice of charity, the practice of virtue and the practice of mind development.

It is not easy for individuals to organise these activities by themselves. It is far easier to organise these things as a group with a central meeting place. It is effective for lay people to be associated with the Sangha in these activities.

A more advanced practice is the combination of morality, concentration, and development of wisdom. Before attempting such practice, it is necessary to get a good understanding of these concepts.

The practice of morality can be built up on the five precepts on a daily basis and taking eight precepts on selected days. The idea of practising concentration is to secure calmness of the mind. The calmness can be extended to mindfulness which leads to higher levels of wisdom. These practices can be taken to higher levels gradually avoiding disruption to the current way of life.

Teaching techniques from techniques bank suggested:

212      Speaking about own experience

Writer:            Rahubadde Sarath-Chandra

Content Editor:          

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

 

3010          WHAT IS SPIRITUALITY?

Spirituality means different things to different people. What does Buddhism say about spirituality? Is it the preserve of some unusual people?

We all have some idea of what is good behaviour and what is bad behaviour. It comes naturally to our mind when ever we are about to think, speak or do some physical action. If we tend towards the bad side, it is not because we fail to understand but because we might choose to do so, for some advantage. The search for advantage is based on the cravings we have.

Ultimately, spirituality rises upward as we attempt to reduce our cravings.

If a packet of chocolates was thrown open on the table a few of us occupy, some will not puck any, a few will take one or two, and a few will jump to grab as many as possible.

The same experiment can be tried or planned with other things like pens, money and so on. People will behave differently because they have different inclinations and attitudes.

Suppose you have just a choice between a good action and a bad action, imagine how you would tend to move. If you tend to move in favour of a good action, then probably you are more spiritually inclined.

Teaching techniques from techniques bank suggested:

206      Participating gin Dhamma discussions

Writer:            Rahubadde Sarath-Chandra

Content Editor:          

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

3011          WHOLESOME ACTIONS AND UNWHOLESOME ACTIONS (KUSALA AND AKUSALA)

The Dhamma teaches us what sort of actions are wholesome or unwholesome. Based on these teachings we can form a general idea of what is wholesome and what is unwholesome.

There are no definitions for these. However, sets of examples are given. The problems we experience are mostly connected to unwholesome actions. One set of examples is given here:

  1. Killing living beings
  2. Stealing
  3. Wrongful conduct
  4. False speech
  5. Slander
  6. Harsh speech
  7. Meaningless speech
  8. Extreme greed
  9. Aversion
  10. Wrong views

Killing includes hurting and causing harm to beings. Wrongful conduct includes interfering with the relationship between husband and wife. Slander includes making statements that cause enmities among people. Of these the most damaging item is meaningless speech. It leads towards the other types of poor speech and also may lead to hurting and killing, family disputes, and hatred.

Wrong views can emanate from strong views. If you think that people of a certain skin colour are foolish, it is obviously a wrong view. It is not supported by evidence. If you keep believing it for some time, it can become a strong view and difficult to control. Wrong views arise from ignorance. If you hold a few wrong views, it is likely to grow into a myriad of wrong views. That is a bad situation. Wrong views are easy to gather but difficult to control or eradicate.

Another common wrong view is that you are great. Many religious beliefs can be classified as wrong views.

The first three items above are based on bodily action, the next four on verbal action and the last three on mental actions. The last three are the most

difficult to eliminate. If you succeed in eradicating the roots of wrongful actions, you get close to enlightenment.

It is not enough to manage the actions, as the roots of these actions remain unnoticed in the mind. Techniques to reduce these are found in some discourses like Sabbasava sutta, and also in the Abhidhamma.

 

One set of wholesome actions popular in Sri Lanka is given below:

            1          Charity

            2          Virtue

            3          Mind development

            4          Reverence and respect

            5          Caring for the needy

            6          Conferment of merits

            7          Rejoicing in the merits made by others

            8          Teaching the Dhamma

            9          Hearing the Dhamma

          10       Straightening one’s views

Perhaps the most valuable actions are in the last category. When views get corrected, many other good things happen. It is good to learn from the wise.

Teaching techniques from techniques bank suggested:

113      Synthesis of packets of data

114      Sequencing item of data

Writer:            Rahubadde Sarath-Chandra

Content Editor:           

Language Editor:                                 Lyna Chen

Teaching Techniques identified by:    RSC

Indexer and Compiler:                        RSC

 

4001          FOUR NOBLE TRUTHS

The second part of the first discourse is a description of the Four Noble Truths, the basis of Buddhist philosophy. The whole of the Dhamma is an elaboration of the Four Noble Truths. Enlightenment is reached by understanding the Four Noble Truths. It is the ultimate goal of every practising Buddhist. To get that understanding one needs to practise in line with the indicators of the noble eight-fold path. So, what are the Four Noble Truths?

 

1          Existence is suffering

1.1      Birth, Decay, Disease, Death

1.2      To be united with the unpleasant

1.3      To be separated from the pleasant

1.4      Not getting what one desires

1.5      The attachment to the five aggregates

2          Craving is the cause of suffering

1.1      Craving for sensual pleasures (Kama Tanha)

1.2      Craving for existence (Bhava Tanha)

1.3      Craving for non-existence (Vibhava Tanha)

Craving produces rebirth, it is accompanied by passionate clinging and welcoming this and that.

3          Cessation of suffering

Complete separation from or the destruction of craving (Asesa viraga nirodho) in ways such as the following:

Forsaking craving (Cago)

Renunciation of craving (Pati Nissaggo)

Liberation from craving (Mutti)

Non-attachment to craving (Analayo)

4          The Path leading to the Cessation of suffering

This is the Noble Eight-Fold Path which is described in part 3 of the discourse.

Regarding the four truths there are three aspects and therefore twelve different ways of understanding them. The 3 aspects (Tiparivattam) are:

1          The existence and nature of the truth (applies to all four truths)

            2          The function relating to each of the truths

            3          The accomplishment of each of the truths

 

TRUTH 1

The function of the first truth is the comprehension of the truth. The accomplishment of the first truth is its understanding

TRUTH 2

For the second truth it is the need to eradicate and the actual eradication of craving.

TRUTH 3

For the third truth it is the need for realisation and the actual realisation.

TRUTH 4

For the fourth truth it is the need to pursue the development of the truth and the completion of such development.

This way for the 4 truths there are 12 ways (Dvadasakaram) of treating them.

Teaching techniques from techniques bank suggested:

113      Synthesis of packets of data

114      Sequencing item of data

Writer:            Rahubadde Sarath-Chandra

Content Editor:          

Language Editor:

Teaching Techniques identified by:    RSC

Indexer and Compiler:            RSC

4002          NOBLE EIGHT-FOLD PATH

It is not proper to say that one teaching is the most important in the Buddha Dhamma. If such a choice would be made it is the noble eight-fold path. How well we progress along the path determines how soon we can come to enlightenment. The practice is along the eight lanes of the path that are discussed, at different levels shown below.

The question is in which lane to start. You can start in any lane. The little you achieve today will spread to the other lanes as time goes on. For many people a lane that is easily understood is right speech. Just make a determination to use right speech from this moment onwards. That, is all you need. You will get confidence that you have got onto the path, simply by observing the results.

It will be good to get an idea of other lanes on the path. Read only the short lessons at the start. There is at least one lesson for one lane of the path.

The eight lanes are:

            1          Right view

            2          Right thought

            3          Right speech

            4          Right action

            5          Right livelihood

            6          Right effort

            7          Right mindfulness

            8          Right concentration

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4002          NOBLE EIGHT-FOLD PATH

It is not proper to say that one teaching is the most important in the Buddha Dhamma. If such a choice would be made it is the noble eight-fold path. How well we progress along the path determines how soon we can come to enlightenment. The practice is along the eight lanes of the path that are discussed, at different levels shown below.

The question is in which lane to start. You can start in any lane. The little you achieve today will spread to the other lanes, and as time goes on. For many people a lane that is easily understood is right speech. Just make a determination to use right speech from this moment onwards. That, is all you need. You will get confidence that you have got on to the path, simply by observing the results.

It will be good to get an idea of other lanes on the path. Read only the short lessons at the start. There is at least one lesson for one lane of the path.

The eight lanes are:

            1          Right view

            2          Right thought

            3          Right speech

            4          Right action

            5          Right livelihood

            6          Right effort

            7          Right mindfulness

            8          Right concentration

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4010          NOBLE EIGHT-FOLD PATH-RIGHT VIEW

The idea of wisdom is embodied in the concept of right view. In Buddhism wisdom and intelligence are not equated though intelligence might help in t One can say that he development of right view. The ability to choose the correct direction when choices are available is also part of right view.

The great value in right view is that it helps to guide us on every lane of the path. One can even say that establishment in right view is indeed a key to realising enlightenment. It is vitally important.

In Pali it is called samma ditthi.

It does not come to us overnight. Gradual practice of the 37 factors of enlightenment is the way.

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4011          BRIEF MEANING OF RIGHT VIEW

Suppose you decided to practice right speech from this moment. If you wanted to say something, you will stop for a moment and examine whether it is correct to say it. It is right view that suggests to you that it is correct or wrong to say it. A minimal knowledge of the Dhamma is necessary to make that decision. Those associate with good friends, find it easier to make such decisions. The Dhamma teaches us that the following are steppingstones to right view.

            Confidence in the Buddha, Dhamma and Sangha

            Ability to see the demarcation between good and bad actions

            Ability to know the correct amount to eat

            Ability to observe limits, measures, and prescriptions

            Ability to notice the occurrence of suffering now, or later

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4012          A DISCUSSION BASED ON THE DISCOURSE ON RIGHT VIEW

1          In the ardent push to move up the pathway to Nibbana, one reaches the set of Dhammas called the 37 factors of enlightenment. One needs to make sure about oneself in relation to the first 29 stages, to see Right View in bright light. One must be sure what to expect at every stage. This presentation is not intended to impart that knowledge. It is a separate aspect of the Dhamma. It might be useful to go through the 37 factors.

 

2          Wisdom grows not just by reflection but by practise using Buddha’s instructions, once, then twice, then thrice and go on and on until the result is achieved. One will have stops on the way. Buddha uses the word Bahulikata to explain this technique. That is the overall aim. Now we come to the  topic.

 

3          Sammaditthi Sutta (the discourse on right view was delivered by Venerable Sariputta and confirmed by the Buddha. A number of ideas as to what constitutes right view are discussed. Right view being the first item in the noble eight- fold path, this subject is very important. There are 71 sections in the discourse, set out in a uniform scheme.

 

4          In terms of practice aimed at attaining Nibbana, right view in oneself can be promoted by practising the teaching. Checking on the progress according to the thirty seven factors of enlightenment (Bodhi Pakkhiya Dhamma) is useful in this regard. That set can be considered separately. The purpose here is to understand what right here means.

 

5          The discourse on right view mentions three different aspects of right view.

 

FIRST ASPECT

6          One idea of right view is the ability to have a pure view on things. Conduct needs to be correct. Faith in the triple gem should by unwavering. One has to understand the roots of wholesome actions and unwholesome actions. Unwholesome actions are conducive to harm to oneself and to others.

 

7          In this aspect faith in the triple gem is mentioned. The practically important point is the ability to understand and identify what is Unwholesome and what is Unwholesome. In Pali it is Kusala and Akusala. These need to be seen at the level of thoughts, speech and actions. The eradication of Akusala in the obvious forms and more importantly at the level of Akusla Roots needs to be emphasised.

 

8          In fact we worship the Buddha as the one who is accomplished in Kusala (Bhagavato), having totally discarded Akusala (Arahato), and having fully understood both these (Samma Sambuddhassa). 

 

9          Some Buddhist scholars define enlightenment as the total eradication of Akusala and all the roots of Akusala.

 

SECOND ASPECT

10       Another idea is to adhere to the correct nutriments. The correctness can be in quantity, as well as in quality. Nutriments are of many types.

 

  1. Physical including food, medicines, These are derived from the four great aspects of matter:

Gases

            Fluids

            Solids

Heat or energy

 

10       In this set energy is the underlying factor. Resting, bathing etc are all included in the group as levels of energy.

 

11       In all these the correct dose is the right view. One needs to know the correct quantity to eat or drink. Why is this important? It is because the wrong quantity or quality leads to suffering (Dukkha).

 

12       It is clear that, craving disturbs the correct dose. Suffering results. If you eat too much of a type of food, stomach troubles start. If you take too many tablets of a medicine, the doctor will have a problem.

 

13       Here we can notice the relevance of the four noble truths. First you notice the origin of dukkha. Then you look for the cause of dukkha. It is the craving for food. How could you end this dukkha? You need to eliminate the cause, the craving. The way to end this dukkha is the Noble Eight-Fold Path, not extreme behaviours.

Seeing things in this way is the right view.

 

  1. Mental nutriments

Contact (Phassa)

            Component things (Sankhara)

            Consciousness (Vinnana)

 

14       The nutriment for Contact is the natural environment. There is very little we can do about it. In a reasonable way we can avoid contact via the eye, ear, nose, tongue, body-touch, and the mind. In Buddhism the important method is to properly deal with what happens in the mind after contact occurs. These are perceptions (sanna), investigation, determination and thinking.

 

In these mental activities, the appropriate measure or dosage becomes relevant. Ultimately, the question arises whether the mind is getting caught up with wholesome or unwholesome activity. Is it kusala or akusala? If this occurs at the stage of sensation and perception, thinking gets adjusted accordingly.

 

15       Seeing this way is the right view. Then you can see how dukkha can be eliminated.

 

16       Whatever form of nutriment is considered, one needs to examine the application of the Four Noble Truths in each case. How did the item originate, and how did it contribute to suffering? What was the cause of that suffering? Is an end to that suffering feasible? What is the way to end that suffering?

 

17       For example, the need for physical food arises due to natural reasons. It is from hunger. The question is why food turns into suffering. When the hunger is quenched, there is temporary satisfaction. Eventually it turns into dissatisfaction either because time has passed or because there was over-eating. So, the arising of suffering can be prevented or postponed by eating the correct dose (Matra). That also includes the correct type and description. We can see how suffering arises. Over-eating is due to craving for taste (rasa tanha).

 

18       Incidentally what does suffering mean? The Pali word Dukkha means something difficult to bear up. Due to natural reasons Dukkha may occur. On top of that there is Dukkha that we create. For example, when we reflect on what happened and regret it, more and more Dukkha arises. Also, when the situation changes, there can be dukkha.

 

19       Can the dukkha be eliminated? Yes, when the cause is eliminated, dukkha ends. Is there a way to reach that end? The answer is to follow the noble eight-fold path.

 

Regarding the mental factors, contact, thinking and consciousness, similar considerations apply.

 

20       Contact is a natural process, and it is hard to avoid. When contact occurs we have the choice of thinking or not thinking about it. For example, we always hear sounds. We can ignore them or we can pursue them. At this point we can think in a wholesome manner or an unwholesome manner. In the latter case dukkha will arise. The ending of that dukkha, its cessation and the way to the cessation become clear.   That is right view.

 

21       Thinking is based on consciousness. Consciousness is dealt with in the same way.

 

THIRD ASPECT

22       The very same methodology can be applied in relation to a large number Dhammas. These are considered in the Sammaditthi Sutta. In this presentation the writer will follow the sequence found in the discourse, which happens to be the reverse order.

 

  • Ageing                                               Jara
  • Death                                                 Marana
  • Birth                                                  Jati
  • Being                                                 Bhava
  • Clinging                                            Upadana
  • Craving                                             Tanha
  • Feeling                                              Vedana
  • Contact                                             Phassa
  • Six-fold bases                                   Salayatana
  • Mentality-materiality                       Nama-rupa
  • Consciousness                                  Vinnana
  • Formations                                       Sankhara
  • Ignorance                                          Avijja
  • Taints                                                Asava

23       These items are actually related to the links in the chain of dependent origination (Paticcha Samuppada) except for taints. Taints are deep seated memories of past experiences which together keep the mind clouded.

 

24       For each of this we need to examine the occurrence of Dukkha, the cause for Dukkha, the ceasing of Dukkha and the way to reach that ceasing.

 

25       We have already considered Contact, Formations and Consciousness. As another example, we can consider Ageing. What is the origin of Ageing? The real origin is Birth, as from birth we start ageing, although most of us begin to feel it after say 60 years or so. Is there dukkha in this? Is it hard to bear the problems of old age? Many experience this at one or other time. Can we eliminate ageing? You can by eliminating birth. That also means attaining Nibbana. What is the way to elimination? Again it is the Noble Eight-Fold Path.

 

26       If we can see this through, we have the right view.

 

RELATED COMENTS

 

  1. Dukkha can be of different types. The first is Dukkha-Dukkha or common suffering that we constantly experience. Illness is one. We do not create them intentionally as these happen due to natural reasons. Secondly, Dukkha is caused by continuing change (Viparinama). Again we cannot do much about these. Thirdly Dukkha cn result from our own actions (Sankhara). For these we are responsible. If we have the right view, to that extent we can reduce the third type of suffering. This helps us to measure our progress towards right view.

 

A simple example is in taking food. We control the type and quantity and therefore we can control the Dukkha connected to food. If our right view is sharp, then to that extent our Dukkha is reduced.

 

2          We can sharpen our Right View using Buddha’s method of repeated application of the methods given.      

 

3          Dukkha can also be looked at as controllable and uncontrollable. For example ageing is beyond our control. Getting flu every week can be controlled at least to some extent. We need to avoid wasting time on dukkha that we cannot control. Our time and energy need to be used for controlling dukkha that can be controlled.

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4020          RIGHT THOUGHT

Right thought is the second lane in the path. Thoughts keep occurring continuously. While most thoughts are abandoned soon after formation, some get converted to speech and actions, which together constitute livelihood. Our life is determined by this stream of thoughts.

If one has right view, then the result is right thoughts. Reversely, if one has right thoughts that is conducive to right view. There are mutual influences on progress in one lane on another.

We have reasonable control of how we think. We need to choose which way they work. Is it wholesome or unwholesome? How do we deal with thoughts? Speech, bodily actions, and livelihood all arise from thoughts. If thoughts are managed well, it is good for everyone.

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4021          BRIEF MEANING OF RIGHT THOUGHT

Defining right thought based on negative statements is probably more familiar territory. The main script is based on positive statements that are not familiar to most of us.

In this presentation it is presumed that right view is already present. If right view is present, then wrong view is absent. In the set of ten Akusala mental states, the mind based akusala cittas are of three kinds, namely (1) Abhijja (extreme greed) (2) Vyapada (hatred) and (3) Miccha Ditthi (Wrong views).

The practice here commences with right view (Samma Ditthi). Therefore, for us to have right thoughts we need to develop two other mental states. These are (A) Anabhijja (absence of extreme greed) and Avyapada (absence of hatred).

The approach here is negative but is easier to understand.

The other note placed before us is based on positive statements and seems difficult to understand. That is because we are not familiar with it. Now we can go to the other statement.

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4022          DISCUSSION OF SOME DETAILS-RELATION TO OTHER LANES OF THE PATH

1       WHAT IS RIGHT THOUGHT?

Right thought consists of three aspects:

1       Renunciation                Nekkhamma

 2      Non-hatred                   Avyapada

3       Non-harassment          Avihimsa

1.1    RENUNCIATION

Renunciation means keeping away from what you like (kama). We need to examine what things we like. What things we dislike are also included in this lot.

Some of these are objects and others are actions. These are linked to the five senses, eye, ear, nose, tongue, and touch (body). A beautiful flower is an object of desire. Participating in interesting activities is an action of desire.

Hearing a song and playing a tape with the song are desirable.

It is hard to avoid all these. The important question is how best we manage these. If we manage these experiences in such a way that it does not cause harm to us or to others, then it is properly managed.

Where I am concerned, the association with objects of desire, inevitably causes depletion of energy, continuation of thirst, the arising of desire for more of it, non-satisfaction and so on. Inherently, these cause suffering (dukkha) in varying degrees and forms.

We can minimise the suffering by limiting the association. For example, the time taken to watch television can be kept within limits.  

If our sense interests tend to or might harm others, then certain precepts come into play. The third of the five precepts is an illustration. Our association with the object or activity of desire, needs to conform to a rule. Here, we can avoid wrongful conduct.

Modern marketing techniques usually promote sense desires. Advertising generally is like this.

Some discourses illustrate how attachments entail suffering now or eventually. 

 

1       The story about a dog licking thrown away bones shows how the desire to enjoy food, which is actually not there, causes loss of vitality, in place of building vitality.

2       The story of the bird carrying a piece of meat and being pursued by other birds shows how even life is at risk in the attempt to satisfy basic desires.

3       The story of the person who gets burnt by carrying the grass torch in front of him against the wind, also shows how mishandling of desires can cause self-destruction.

The mundane techniques to counter suffering from seeking worldly satisfactions, are limiting the enjoyment within reasonable bounds, and obeying the rules of engagement, where others are affected. Training to notice the negative effects of enjoyment can be applied here.

Higher techniques involving meditation are also available. Wrong thoughts are prompted by wrong view or understanding.

In insight meditation, the destructive aspects of sense enjoyment can be seen. Noticing them helps to reduce or eliminate them. Teachings in the Sabbasava Sutta and the Satipatthana Sutta can be applied here.

 

1.2    NON-HATRED

This is the second type of practice that contributes to Right Thought. It implies avoidance of hatred, greed, and ignorance. It is staying in the middle, which is a type of equanimity (upekkha). That needs to be cultivated.

If we accept that greed has the effect of continuing the birth cycle, hatred too has the same effect. It means suffering.

Entertaining thoughts of hatred results in harming oneself and possibly harming others. Hatred implies burning within, one form of suffering (dukkha). Actions in pursuit of hatred are unskilful actions and firstly these can be outright wrongful and take one away from the path to enlightenment and the way to happiness in general.  

People imbibed with hatred are considered unsuitable to associate with and need to be avoided at most times. A hatful person is likely to become a lonely person. That is suffering in itself.

 

1.3    NON-HARRASSMENT

All people like to remain peaceful and free of fear of being mishandled by others. No one wants to be constantly concerned about the possibility of being harassed by another. We have no right to force that unpleasant situation on another.

Those who have Right Thoughts will not cause harassment to others, by thought, by words or by deeds. 

Harassment of poor people, weaker persons, young people, and animals must be avoided.


2       DOWNWARD (RIVER) EFFECT ON RIGHT THOUGHT

If one has Right View, then right thoughts naturally flow from it. Right view derives strength from wisdom. Wisdom is inherent in the second of the seven factors of awakening (Dhamma Vicaya). One can see though things when there is wisdom. It is a penetrative skill. Thoughts that arise then become skilful. Those thoughts are not about accumulation of sense objects but renouncing them. They are not about aversion either.

 

3       UPWARD (VAPOUR) EFFECT OF RIGHT THOUGHT

In reverse, when there are right thoughts, the mind is clear, peaceful, and wholesome. There is increased room for the mental states of wisdom to grow and sharpen. Hence in return Right View (samma ditthi) rises to a higher level. The lanes in the path are not entirely independent.

 

4       MUTUAL EFFECTS OF ALL LANES

Further, right thought will contribute to the growth of all the other lanes in the Noble Eight-fold Path. It is a mutually strengthening process.

 

5       KAMMA EFFECT OF RIGHT THOUGHT

Will thought by itself cause Kamma? Yes, it does. However, the intensity of the thought determines the intensity of the kamma. Many casual thoughts are of low intensity and therefore probably cause weak results.

 

Compare this with the gravity of speech, bodily action, and livelihood. The intensity of the actions here are probably stronger and the resulting Kamma is similarly stronger.

 

6       WHERE EFFORT IS APPLIED IN RIGHT THOUGHT?

When one needs to arrest a bad thought or needs to prevent the arising of a bad thought, one needs to make a mental effort   for that.

That is where Right Effort comes in.

 

7       WHERE IS MINDFULNESS APPLIED IN RIGHT THOIUGHT?

When one needs to abandon a bad thought or needs to prevent a bad thought coming in, one needs to be mindful of its existence. With that mindfulness, effort can be applied. If one is not mindful, then there is no way effort can be applied.

So, mindfulness is a crucial factor, in trying to keep thoughts clean.

 

8       WHERE IS CONCENTRATION APPLIED IN RIGHT THOUGHT?

When mindfulness is applied in the above manner, the mind must be calm and concentrated on the thought that is in point at that time. Otherwise, mindfulness cannot get a foothold on the thought. This is where Right Concentration comes in.

Note that this is a running process. Concentration and mindfulness grow together. One cannot function effectively without the help of the other.

 

9       TRIGGER (HELICOPTER) EFFECT OF EFFORT, MINDFULNESS AND CONCENTRATION AS A COMBINATION

In the Discourse on the Great Forty, Maha Cattarisaka Sutta, it is clearly mentioned that at an advanced level of spiritual practice, effort, mindfulness, and concentration propel one another with increasing vigour in such a way that this turning machine effect causes a trigger on all other five lanes. Then all eight lanes get activated and rise in intensity.

It is like the rotation of the blades of a helicopter that eventually makes it to rise in the air without any external support, or propulsion. 

This makes all the difference between a person who is happy to stay in the cycle births and a person who is determined to attain enlightenment.

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4030          RIGHT SPEECH

Under development

4040          RIGHT ACTION

Under development

4050          RIGHT LIVELIHOOD

Under development

4060          RIGHT EFFORT

Under development

 

4070          RIGHT MINDFULNESS

If we can choose one word in Buddhism that is of utmost importance, mindfulness is that word. It is the development of mindfulness that directly takes us to the doorstep of enlightenment. This is so mentioned at the beginning of the great discourse on mindfulness. The Pali term used is ekayano maggo, the one and only way.

Body based mindfulness meditation is not object based. It is not the intention to develop concentration. Body based meditation leads the meditator to mindfulness. That is a key difference.

The basis of mindfulness meditation is an activity. For example breathing, and walking are activities.

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4071          A BRIEF NOTE ON RIGHT MINDFULNESS

The term mindfulness does not connote that the mind is filled with anything. It connotes the ability of the mind to move with the action or the environment. For example, if you are doing mindful walking, then the mind moves with the activity of walking. If you are breathing mindfully, then the mind knows that this an in-breath and this an out-breath.

It is initially enabled by concentration.

Concentration and mindfulness work together. Each helps the other. But we need to learn how to bring mindfulness to the forefront. The whole of mindfulness meditation described in the discourse, calls for the mental state of mindfulness to be brought to the forefront, at every stage,

In day-to-day living, as you want to say something, your mindfulness reminds you whether it is good to say it or not good. Similarly, when you are about to do something, again, your mindfulness reminds you whether it is a good thing to do it or not. The same thing happens when you re trying to make a living.

People who ignore the value of mindfulness, run the risk of poor behaviour and the related consequences.

Details of methods of learning mindfulness appear in the following lesson.

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4072           DISCUSSION ON RIGHT MINDFULNESS (SAMMA SATI)

Written by Rahubadde Sarath-Chandra based on the Great Discourse on the Establishment of Mindfulness. Part of the analysis is taken from a teaching given by Ven.Kahagala Sarananda (10 Sep 2021)

 

PART 1          OUTLINE OF THE DISCOURSE ON ESTABLISHMENT OF MINDFULNESS

The discourse consists of four major parts as follows:

1          Mindfulness of the body

2          Mindfulness of Sensations or feelings

3          Mindfulness of the mind

4          Mindfulness of selected mental states

Mindfulness of the body is treated under fourteen sections:

1          Breathing (Anapana Sati)

2          Four Postures (Iriyapatha)

            Sitting, standing, lying down, and walking

3          Four kinds of clear comprehensions (Catu Sampajanna)

            Investigation of activity

            Investigation of suitability of objects

            Vigilance as to possible disturbance

            Undeluded attention

4          Repulsive aspects of the body

            The 32-part analysis

5          Fundamental elements of materiality

            Earth, Water, Fire, Air

            These are also called solidity, fluidity, motion, and energy

 

6 to 14           Nine stages of deterioration of the cadaver

                        Nine levels of disintegration of a dead body

In this group of 14, the commonly practised parts are 1 and 2. Breathing meditation is a separate topic by itself. Sitting and walking meditation are very popular and easy to practice. Walking meditation is known to give results in a short time. It also is known to lead to higher levels of mental states in a reasonable time. There are difficulties in trying parts 6 to 14.

The development of mindfulness is experienced in stages.

First, attention is brought to the body.

Then attention is drawn to a happening (say, breathing).

Then attention is drawn to an action (like walking or other posture).

Then attention is paid to an action combined with wisdom (like clear comprehension of a movement).

Initially it is (1) drawing attention, (2) secondly, attention and awareness, (3) thirdly, a combination of attention, awareness, and wisdom. Attention is a natural mental state which can be developed and energised. Awareness in addition includes knowledge.

 

In relation to Reminiscing the body the following observations are very useful.

During say walking meditation one sees things. While the main object is the walking, the mind also dwells on what is around. The concentration is not on a still object but on a movement. The concentration moves from one foot to the other continually. This noticing is of two types:

Actually looking at an object (Alokita)

Seeing what happens (without actually looking) (Vilokita)

In both cases we need to apply Effort (Viriya), Mindfulness and Wisdom.

In this way we can take action regarding the appearance of what is unnecessary or unwholesome. It provides an opportunity.

 

It is also useful to note that observations are of two types:

Specific features (Lakkhana) of the object

General features of objects

Particular features are what we generally see in objects. For example, we see the colour, shape and beauty of men and women as a whole or in certain aspects. These lead us to attractions or repulsions.

 

General features are like, impermanence, cause, and effect, the three features of existence, arising and ceasing etc.

 

Mindfulness combined with effort and wisdom enables us to see both the particular features and the general features. That helps us to stay equanimous, without getting involved in either attractions r repulsions.

 

Here we distinguish between just seeing and seeing with understanding.  Seeing with wisdom (Pacca Vekkhana) is this seeing with understanding. This practice can be applied to any type of sense object. The example we took was relating to Vision. It can apply to hearing, smelling, tasting, touching.

 

The other objects of meditation under body reflection suggested in the Sati Patthana Sutta are:

 

1          Patikula (as against Anukula or common contact)

2          Dhatu Manasikara (reminiscing fundamentals of materiality)

3          Seevatika (dead body changing with time)

 

Under the first type, 32 samples from the body are suggested. We learn to view these in the light of reality checks (like not lasting or Anicca). The appearance or texture etc are not important. The real nature needs to be seen. That is the purpose of the Mindfulness Meditation. The focus is not so much on the disgusting nature of the parts but the real nature of the parts.

 

This is Samma Sati (Right Mindfulness) mentioned in the Noble Eight-Fold Path.

A reader may also refer to accesstoinsight.org, buddhanet.net, metta.lk and other websites on the internet.

 

PART 2          VALUE OF LEARNING ABOUT RIGHT MINDFULNESS

Learning about right mindfulness must not be treated as just learning a part of the Dhamma. In the introductory remarks of the discourse, it is mentioned that Right Mindfulness is the one and only way to attain enlightenment. That does not mean that the rest of the teaching is not important. Right mindfulness serves as a key to final progress, and attainment.

When right mindfulness is well established, it becomes so sharp and luminous, that it can notice every thought that arises in the mind and what its origins are. With power of advanced mindfulness, one sees the arising of thoughts, there sources and the manner in which they can be made to disappear.

When all roots of unwholesome thoughts are thereby eliminated, there is no more craving and becoming. That means enlightenment.

 

PART (3)    CONNECTION WITH RIGHT CONCENTRATION

When there is right mindfulness, one can locate the object on which the mind is working now. With that knowledge the meditator can deal with the object. If the object is not desired at this time, it can be discarded. If it is the object one needs to concentrate now, then the mind can try to stay with it. If it can, then there is concentration.

In reverse, if the concentration is lost even for a moment, mindfulness helps to know that. Mindfulness will assist the meditator with the information as to where the mind is trying to go. Either one comes back to concentration, or one knows where the mind is going.

Right mindfulness helps right concentration and vice versa.

PART (3)    CONNECTION WITH RIGHT EFFORT

When right mindfulness works like a search light, the meditator comes to know where the mind is dwelling now. So, what then should the meditator do?

The meditator must discern where he wants the mind to be and help it to move there. That effort needs to be applied by the meditator. The knowledge of the Dhamma helps him to take correct action.

 

PART (4)    MINDFULLNESS, CONCENTRATION AND EFFORT TRIO

In the discourse on the great forty (Maha Cattarisaka Sutta), the Buddha says that this trio must work together like a machine each one pushing the others. This is an internal cleansing process of the mind. The process brightens right view, and the latter cleans up all the other lanes of the noble eight-fold path. This is how the progress on the path leads to enlightenment. The meditator must know this and tirelessly help advance this process.

This is akin to the rotation of helicopter blades, which in turns helps the helicopter to rise. The working of the trio over and over again results in lifting the quality of right view and through that the rest of the parts of the noble eight-fold path.  

PART 5       KAMMA EFFECT OF RIGHT MINDFULNESS

Will thought by itself cause Kamma? Yes, it does. However, the intensity of the thought determines the intensity of the kamma. Many casual thoughts are of low intensity and therefore probably cause weak results.

 

Compare this with the gravity of speech, bodily action, and livelihood. The intensity of the actions here are probably stronger and the resulting Kamma is similarly stronger.

Right mindfulness helps the meditator to keep away unwholesome thoughts, words, and deeds. That results in avoiding bad kamma.

 

PART 6       INSTRUCTIONS TO DEVELOP RIGHT MINDFULNESS

The Buddha gives a prescriptive method to develop right mindfulness. It is through the provisions of the great discourse on the establishment of mindfulness (Maha sati Patthana sutta). This was detailed in part (1) of this article.

 

PART 7       CONNECTION WITH 37 FACTORS OF ENLIGHTENMENT

There are seven groups that together make this vital set of 37 factors. Right mindfulness is an element in each one of these. In terms of the seven groupings of the thirty-seven factors, the relevance and importance of right mindfulness are summarised here. For more details references are available on the internet.

 

The four groupings are:

Group 1     4 Foundations of mindfulness

Group 2     4 Great endeavours

Group 3     4 Psychic powers

Group 4     5 Faculties

Group 5     5 Powers

Group 6     7 Factors of awakening

Group 8     Aspects of the noble eight-fold path

The whole of group 1 is a description of methods of developing mindfulness.

In group 2, we see the four ways of applying effort to increase wholesomeness and decrease unwholesomeness of thoughts. One can apply effort only if one is able recognise the existence of an existing thought. Mindfulness enables one to recognise existing thoughts. 

In grouo3, one needs to recognise the nature of the mind at a given time and step it up in the required way. The recognition is enabled by mindfulness.

In group 4, the current mental state is raised to the level of a faculty (Indriya) that enable one to distinguish between an ordinary mental state from a faculty mental state. Recognising the difference is enabled by mindfulness.

In group 5, it is a further rise in the mental state and the relevance of mindfulness is similar but operates at a still higher level.

The mental states rise to a still higher level in group 6. Again, mindfulness enables one to notice the current levels in every aspect so that effort can be applied to enhance it in purity.

In group 7, the noble eight-fold path, mindfulness enables one to observe the level of operation, the adequacy of knowledge and practice, so that these mental states can be brought up to perfection.

 

There is no factor in advanced practice that enables further progress than the single factor of mindfulness. This is probably why the Buddha called mindfulness the one and only way to enlightenment.

 

PART 8       MINDFULNESS AS MENTIONED IN IN ABHIDHAMA

According to abhidhamma (philosophy and psychology) texts, mindfulness is listed as one of the seven mental states that exist in the mind of a new-born. As the child grows up, the energy levels of this mental state and its nature grow up and diversify. Diversification is by way of wholesomeness and unwholesome ness. Many believe quite rightly that the original mental state of mindfulness is wholesome, and that the child picks up unwholesomeness from the environment.

 

The training and practice in mindfulness is aimed at enhancing the level of wholesomeness in the mind.

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4080          RIGHT CONCENTRATION-INTRODUCTION

The common meaning of concentration is collection at one point. In Chemistry we use it with respect to solutions of chemicals. When the amount of chemical is high, we say the solution is concentrated. The idea of concentration in Buddhism is quite similar. We know that the mind is usually running all over the world. When we mange to bring it to focus on one thing, say an object, we say it is in concentration.

 

The problem with the mind is that it finds it hard to stay on one object for a long time. It tries to go after other objects whenever there is an opportunity to do so.

 

Right concentration is the last lane of the noble eight-fold path. It has two different generic meanings, as discussed later.

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4081          RIGHT CONCENTRATION-BRIEF NOTE

Broadly speaking, the idea of concentration is treated in Buddhism in two different ways. One is object-based concentration, and the other is activity-based concentration. In either way a very high degree of concentration can be reached. At the highest level, a concentration is called an absorption (Jhana in Pali).

Depending on the method used to achieve an absorption, the absorptions differ in usefulness. In the case of absorptions obtained through object-based concentration, it is believed that super-normal powers could be obtained. These are also called super knowledges. The divine eye, divine ear, ability to traverse vast distances in an instant, ability to remember past births, performing miracles are some examples. But the problem is that it does not lead to enlightenment. Unless a person has already attained Nibbana or enlightenment, it delivers unusual skills and that is it.   

On the other hand, if the method used in developing concentration is activity-based, the absorptions attained facilitate in the way to enlightenment. The mental state so developed is mindfulness. Ascetic Siddhartha attained enlightenment using the mental state of mindfulness. That is why he refers to the development of mindfulness based on breathing as a recommended practice.

The Buddha refers to the development of mindfulness based on mindfulness of the body at the one and only way to attain enlightenment. It is worth noting that mindfulness achieved through paying attention to the body, automatically leads to mindfulness of sensations, mindfulness of the mind, mindfulness of mental states and origins of mental states. It is reported that at some stage of development, meditators develop the ability to start meditation at the second, third and fourth levels, namely Sensations, Mind and Origins of mental states.

No amount of study of this matter can lead you forward. The writer recommends that a trial and little practice is the better and effective way to start. The Buddha’s advice is ‘come and see’ which means experience rather than study.

Details of developing concentration are in the next lesson.

 

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4082          RIGHT CONCENTRATION-DISCUSSIONBeing developed

1          INTRODUCTION

The word concentration suggests a concerted exercise to eliminate all other mental states. That might not be a good translation of the word Samadhi. Stillness of the mind would be closer to the meaning of Samadhi. Many Buddhist scholars, and monks like Venerable Brahmavanso, raise this matter. Stillness of mind is probably what is meant by Samadhi.

The question is how do we achieve that stillness? Thinking of cause and effect, it seems that the cause for disturbance needs to be removed to get the mind to be still. What causes the mind to be moving the whole time? It is the six senses. Hence, the process requires (1) the management of the five physical senses and (2) the management of unskilful actions.

Samma Samadhi therefore means the concentration of Kusala Citta. It is the confirmation of Kusala Citta. The basis of this confirmation is non-greed, non-hatred, and non-delusion. In other words, it means not inclining towards enjoyment of the six sense objects. Non-delusion here means not being deluded by the contact of any objects. It implies awareness. Usually there is a tendency to lose awareness,  resulting in delusion.

There are two relevant types of Samadhi:

Samatha Samadhi

Vipassana SamadhI

 

In Samatha Samadhi the Kusala aspect is not confirmed except when in the meditation. This can be so even after attaining the four immaterial mental states (Arupa Jhanas).

 

The 40 meditations listed in books such as the Path of Purification (Visuddhi Magga) belong to this category. The pre-Buddhist concept of absorption (Jhana) was different from what the Buddha taught. Then the four immaterial Jhanas were the highest spiritual attainment possible.

 

Vipassana Samadhi is based on understanding. To deal with a situation with calmness, awareness and understanding are features of Vipassana Samadhi.

Right effort and right mindfulness are connected to Vipassana Samadhi.

The attention is on the current object and can moves fromit to another. There is no need to hold on to one object with exertion. With vipassana samadhi, it is mentioned that enlightenment can be reached.

 

Samma Samadhi means Kusala citta ekaggata. It means the one-pointedness of skilfulI thought. It is vital to note that this citta is capable of distancing itself from suffering (dukkha). It is the eighth lane of the noble eight-fold path.

Samma samadhi is developed through mindfulness (sati) and not via samatha samadhi.

 

In Theravada Buddhism the culmination of concentration is in absorptions developed through mindfulness. These are called Jhanas are attained via the practice of the following:

 

1          Precepts (sila)

2          Renunciation of dealings with sensuality

3          Understanding of the negative aspects (adinava) of unwholesome mental states without aversion

Some teachers of mindfulness meditation assert that the attention to negative aspects might create aversion. They suggest that simply being mindful is enough.

The writer not being a meditation teacher hold the opinion that this an unnecessary controversy, because when wisdom and mindfulness are both present when looking at negative aspects, there is no room for aversion. That is his own experience.

JHANA 1

Jhana 1 requires the atonement of sensual engagements (viviccha kama) and the observance of precepts (viviccha akusala). Viviccha indicates partial abandonment or taking a break from certain experiences. It does not demand destruction of Kama or Akusala. The development of the mind is gradual.

In the case of refraining from akusala, the standard required is high. In the case of sensual engagements, the standard is what is reasonable in the given circumstances.

The first jhana is feasible, even when there occur thoughts and thinking or evaluation of objects and thoughts (vitakka, vicara). The writer has observed some scholars discussing on the internet whether Jhana 1 is a true Jhana. This is an argument in definitions. Once you begin practicing, it Jhana 1 is as real as Jhana 2.

 

The mind is still disturbed internally. However, it is the first stage of a valuable attainment. Do it and see it rather than arguing about it.

 

JHANA 2

In absorption 1 there comes a stage when the mind ceases to contact with memories or other new thoughts. Then it does not involve the mind internally arguing about the validity of the thought process when a thought emerges. It is based on the calmness attained in the first Jhana.

 

The calmness becomes stronger. This   generates a mental state of joy (piti). That is why it is called a samadhijam piti. The joy is a result of calmness. The joy in the mind causes tranquility (sukha) of the body. It is like the pleasure of being free from mental disturbances, a state of peace.

 

JHANA 3

The tranquility generates a higher state of calmness. With mindfulness the meditator discerns that this state of mind is a result of the calmness attained, and that it is for the time being only. Then the joy and tranquility are toned down and abandoned. Equanimity is generated. Then it does no matter whether there is peace or there is no peace. This is Jhana 3. Mindfulness brings about tis mental state. One pointedness results. The mind is now in a mental state of one-pointedness on equanimity.

 

JHANA 4

The meditator mindful of the calmness and equanimity lives in this state of mind, still and equanimous.

This is Jhana 4.

 

2          WHAT IS DONE IN A FALLBACK SITUATION

When jhana practice continues, the training received, tends to last. It is suggested that it continues to the next life and so on. It is stronger than the absorptions claimed in a samatha Jhana.

However, a disturbing factor may arise, and the formal absorption may get destroyed. If you want to resume the Jhana, how do you come back?

Some meditation teachers suggest that one can go back to the original meditation, for example breathing.

Some teachers suggest that reminiscences help restore the absorption. For a short time, the mind is held in a state of stillness based on any of these objects. When stillness is achieved, then the meditator resumes the jhana practice.

The suggested reminiscences are:

Buddha

Dhamma

Sangha

Virtue (Sila)

Benevolence (Caga)

Deities (Devata)

Death (Marana)

Nibbana

Body-based Meditation (Kayagatasati)

Breathing (Anapana)

The disturbance is because the mind is still subject to attractions and repulsions. Repeated application, honest practice, commitment, wisdom, all help to abandon these mental sates. The state of nissita needs to be reached.

Nissita is the term used to describe a settled mind. Anissita is the opposite.

 

3          WHAT IS THE NEXT STEP AFTER JHANA IS ESTABLISHED?

Rising from the fourth Jhana, one contemplates or reflects on the realities relating to existence in the cycle of births and deaths.  Some of these are listed here:

Coming into being-ceasing to be (samudaya-vaya)

Cause and effect (hetu-phala)

Dependent origination (the twelve links)

Reflection on the three features of existence, impermanence, suffering and no-self (anicca, dukkha, anatta)

whether one can contemplate these while in the Jhana is a matter of controversy. The writer is unable to subscribe to this idea.

 

It is believed that tis practice leads to the abandonment of the self-view (sakkaya ditthi) and opens the way to steam-winning (sotapatti).

 

4       SAMADHI – SAMATHA AND VIPASSANA DISTINGUISHED

A point of view by Rahubadde Sarath-Chandra

 

IDEA OF SAMADHI

Right Concentration (Samma Samadhi) lane 8 in the Noble Eight-Fold Path, means the concentration of mind maintaining a wholesome (kusala) state. The basis of this concentration is non-greed, non-hatred, and non-delusion.

In other words, it means not inclining towards enjoyment of the six sense objects. Non-delusion here means not being deluded by the contact of any objects. It also implies awareness. Often there is a tendency to lose awareness in concentration. It is also called One-Pointedness of mind (citta ekaggata).

 

There are two types of Samadhi:

Samatha Samadhi (practised even before the Buddha)

Vipassana Samadhi (practised on the instructions of the Buddha)

 

In Samatha Samadhi the Kusala aspect is not confirmed except when in the meditation. This can be so even after attaining the four material Absorptions (Arupa Jhanas). The concentration can be lost at some stage. This concentration helps in suppressing suffering (dukkha) during the meditation. Suffering returns when the meditation is finished.

 

The 40 objects listed in Theravada Dhamma books belong to this category and can be used to develop samatha samadhi. These are still practised, but do not seem to lead directly to enlightenment.

 

This pre-Buddhist concept of Jhana was different from the Buddhist concept. Before the time of the Buddha the four immaterial Jhanas were the highest spiritual attainment possible. Ascetic Siddhatha’s first teacher Alara Kalama had attained the material Jhanas. The second teacher Uddaka Ramaputta had attained the immaterial Jhanas.

 

Vipassana Samadhi was advocated by the Buddha as a way towards enlightenment, ending the cycle of births. It is based on understanding, not suppression. To deal with a situation with calmness, awareness and understanding are features of Vipassana Samadhi.

 

Right effort and right mindfulness are closely connected to Vipassana Samadhi. Right Mindfulness is the key element of Vipassana Samadhi.

 

Vipassana Samadhi also includes the four Jhanas. But they have a different meaning here. These help in distancing the mind from Dukkha ultimately eliminating suffering.

 

This practice essentially involves the following:

1          Virtue (sila)

2          Renunciation (nekkhamma)

3          Understanding of the negative aspects of experiences (adinava)

How the four Vipassana Jhanas are attained is described in a separate article or lesson. 

 

5          EXTRACTS FROM SERMON BY VENERABLE BRISBANE DHAMMARAKKHITA-19 JUNE 2022 AT QSA BUDDHIST FORUM 04 SESSION 12

Right concentration is comprised of the four absorptions or Jhanas.

JHANA 1

This is the reduction of articulated unwholesome actions (pariutthana kilesha). This is achieved by practising mindfulness.

At this level in samatha these are suppressed. In mindfulness these are overcome by sharpening mindfulness, bringing mindfulness to the forefront.

Still the incidence of thoughts and evaluation of thoughts (vitakka and vicara) continue.

Attention to the object of meditation gradually helps reduce these. You can draw attention to the walking as left and right foot. At a higher level, attention is paid to details such as moving the feet. This can be broken into two phases, four or six and so on. When you do that, the attention to the disturbing factors is reduced.

 

This results in peace of mind, and a sense of freedom of the mind and the body. From that Jhana 2 arise.

 

Answering questions, the monk clarified that this may also be attained through contemplation of the mind (cittanupassana). Reminiscences are helpful but not necessary. Prior training in calming meditation is helpful.

Mindfulness is brought to the forefront. Involvement with the senses and the unwholesome actions is minimized. Vitakka and vicara continue.

 

JHANA 2

Now vitakka and vicara are reduced using mindfulness. In walking meditation tis can be done by paying attention to parts of the movement of feet or more phases. into 2, 3 and so on.

 

This removes the verbal and mental fabrications of vitakka and vicara by moving the attention. Body fabrications still remains.

 

This results in one-pointedness, and peace. Hence the Jhana 2.

 

JHANA 3

The resulting peace of mind prompts unity of mind and generates equanimity (Upekkha). The peace of mind causes a sense of tranquillity in the body (sukha).

When mindfulness is applied to the peace, its significance subsides. This results in Jhana 4.

 

JHANA 4

With there is subsidence of peace of mind and a pleasant feeling of body, attention shifts to the visibility of the origins of the feelings and the abandonment of both pleasure and pain. Similarly, the mental feelings of pleasure and pain (somanassa, domanassa) are abandoned. Mindfulness shows that these are futile.

In Pali this is called sabba sankhara samato.

 

It is like adukkhama sukha (neither pleasant nor unpleasant) feelings.

Continuation allows abandonment of this too.

 

What remains is equanimity and mindfulness.

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END OF DISCUSSION ON SAMMA SAMADHI

4083 TO 4099 HELD IN RESERVE

4100          THIRTY-SEVEN FACTORS OF ENLIGHTENMENT

Among a long list of wholesome actions, the famous 37 factors of enlightenment directly lead to enlightenment. Hence, it is useful to get a minimal understanding of these.

Because the number is too big to remember as a list, it helps to form seven groups from among these factors. These are:

The seven groupings are:

Group 1     4 Foundations of mindfulness

Group 2     4 Great endeavours

Group 3     4 Psychic powers

Group 4     5 Faculties

Group 5     5 Powers

Group 6     7 Factors of awakening

Group 8     Aspects of the noble eight-fold path

Each of the 37 factors will be discussed separately from here. A reference will also be made to the appropriate grouping.            

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4101          37 FACTORS OF ENLIGHTENMENT

                   (1)    MINDFULNESS OF BODY

This is the first type of mindfulness that needs to learnt and practised as mentioned in the great discourse on the establishment of mindfulness. This discourse is considered to show the one and only way of reaching enlightenment. Hence, items 1 to 4 in this series are of extreme importance to the practitioner.

Mindfulness of the body can be developed in fourteen ways according to the discourse. However only two are discussed here. A Buddhist counsellor can help you to get information on the other 12 points. The two discussed her are the best known.

The first method is breathing meditation. Details are given in the lessons bank titled Meditation.

In breathing meditation, we try to get the mind as possible to the body, and gradually develop the ability to concentrate on the activity of breathing. This is made easier by following the instructions. It may look hard if you just try it without instructions.

Although we often use the word concentration. We train the mind to switch from the inbreath to the outbreath, one to the other. actually we are aiming at developing mindfulness. That is, you get the mind to follow the inbreath and then the outbreath. In this way the mind learns to follow every activity. That is mindfulness.

The other common type of training in mindfulness of the body is based on walking. Again, meditation instructions must be taken. Just walking is not walking meditation. We try to pay attention to the contact between the bottom of the heel and the ground. Initially it may not be noticed. With training, as the foot touches the ground the mind will be able to notice it. If the mind gets distracted, be aware how it got distracted and move on with the meditation. Gradually it becomes natural.

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4102          37 FACTORS OF ENLIGHTENMENT

                   (2)    MINDFULNESS OF SENSATIONS

Sensations mean feelings. All the time we are in contact with the external or interna environment. Contact causes feelings. Feelings can be classified in the simplest way as pleasurable, painful, or neutral. There are deeper levels of classification like 9 types or 54 types. The deeper types are rooted in higher levels of spirituality, and we need not discuss them here.

To develop mindfulness, we need to note that a feeling is pleasant, when it is pleasant, that it is unpleasant when it is unpleasant, and try to notice the occurrence of neutral feelings.

It is necessary not to react to a feeling as far as possible. Noting is all that is required. Otherwise, the mind starts following the reaction. That is likely to result in attachment or repulsion, greed, or hatred.

It is not easy to recognise neutral feelings. If you succeed in noticing them, it would be pleasing to the mind. Most people go through these neutral feelings now and then without noticing them.

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4103          37 FACTORS OF ENLIGHTENMENT

                   (3)    MINDFULNESS OF MIND

Here the meditator observes the thoughts arising in the mind and recognises them as such and such. Sixteen categories of such thoughts are listed in the discourse. The scheme helps us to recognise the type of thought. These are the first eight of the sixteen types of thought:

SET-01

1          With Desires

2          Devoid of desires

3          With Hatred

4          Devoid of Hatred

5          With Delusion

6          Devoid of Delusion

7          Contracting

8          Discursive

The second set of 8 thoughts are not listed here, as these seem to require a further level of Dhamma knowledge.

If there is a thought right now in my mind and it is one of hatred, then all I need to do is to know that there is hatred. I do nothing else to get rid of it.

In number 7. The mind is not inclined to expand or reach out. In number 8, the mind is trying to reach our too much in too many directions.

Delusion can be taken a state of mind unable to notice things because of a cloudy interference. Ignorance and foolishness are similar words.

The first six types occur most of the time and can observe them.

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4104          37 FACTORS OF ENLIGHTENMENT

(4)    MINDFULNESS OF MENTAL STATES AND THEIR ORIGINS

There are five types of mental states considered here. These are listed below:

1          Nivarana (Hindrances) Pabba (Pabba here means chapter, section, or unit)

2          Khanda (Aggregates) Pabba

3          Ayatana (Bases) pabba

4          Bhojjhanga (Awakening Factors) pabba

5          Sacca pabba (Truths) pabba

{ Sacca pabba can also be expanded by the four truths.)

Hindrances are mental states that hinder the practitioner in advancing towards enlightenment.

These are explained here very briefly. In each of these when such a mental state arises the meditator observes it without reacting to it. This way, It is a development of mindfulness.

There are five hindrances:

            Attachment to sense objects

Repulsion of sense objects

Sloth and torpor    

            Worry and restlessness

            Doubt

Sloth and torpor are similar in consequences but different in origin. They can be together called inertia of the mind. It is closely connected to laziness.

Worry implies getting involved in re-living past experiences, with no aim or mindfulness.

 Restlessness mostly involves thinking of the future vaguely with no aim or mindfulness.

Doubt here includes inability to understand experiences. A person imbibed with doubt never moves forward as he cannot make decisions.

The idea is not to react or suppress the hindrance, but to see throughit using mindfulness as the weapon.

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4105          37 FACTORS OF ENLIGHTENMENT

(5)    THE FIRST GREAT ENDEAVOUR

This is the first of the four great endeavours mentioned in the second group of the 37 factors. These four are:

1          Applying effort to prevent the arising of unskilful mental states that have not yet arisen

            PREVENTION

2          Applying effort to abandon unskilful mental states that have already arisen

            CURE

3          To enable the arising of skilful mental states that have not yet arisen

            AROUSING

4          To nurture and develop skilful mental states that have already arisen

            DEVELOPMENT

The first great endeavour implies prevention as opposed to cure. Poor mental states such as hurting, slandering and so on creep into the mind almost naturally. When such a thought is about to enter the mind, you can notice it. For that you need some amount of mindfulness. The mindfulness enables us to see this type of thing.

At that we need to apply some effort to discard the unwanted thought. Continued applications like this trains the mind to guard against future incursions.

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4106          37 FACTORS OF ENLIGHTENMENT

(6)    THE SECOND GREAT ENDEAVOUR

Applying effort to abandon unskilful mental states that have already arisen, is the second great endeavour. This is like a cure.

Once an unskilful mental state has entered the mind it does not go away easily. An effort needs to be applied to get rid of it. Before an effort is applied, there should be some mindfulness, so that the occurrence of the unskilful mental state is noticed. There needs to be some concentration too.

Dhamma knowledge is important in recognising that the mental state is unskilful, unwholesome. People who have little Dhamma knowledge are likely to end up in doubt and confusion.

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4107          37 FACTORS OF ENLIGHTENMENT

(7)    THE THIRD GREAT ENDEAVOUR

This is enabling the arising of skilful mental states that have not yet arisen. A knowledge of the Dhamma to help notice where the gaps are is needed. Mindfulness is helpful. It facilitates the noticing of the current mental state. This is like arousing.

Energy is necessary to execute the effort.

 

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(8)    THE FOURTH GREAT ENDEAVOUR

This is to nurture and develop skilful mental states that have already arisen. As before, mindfulness and a Dhamma knowledge are necessary. Both help the mind to observe the nature of the current mental state, and its value according to the Dhamma.

Note that some of these experiences amount to merit-making only and may not contribute to the development of skills that are necessary to progress towards enlightenment.

For example, a person may become more and more charitable, making merit, If the person does not fully understand the meaning of charity, and how it helps in a spiritual sense, the skill is absent or minimal.

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(9)    BASES OF PSYCHIC POWER 1-INTEREST, ELECTION

The four bases of psychic power are interest, election or desire, energy or effort, strong commitment, and investigativeness. In Pali these are canda, Viriya, citta and vimamsa.

When an action is called for, Interest or election means that the intended action needs to be chosen, desired and wanted in the first place. Even a strong interest can be suggested. For example, if a student needs to study, first of all, there must be an election do so, an interest to study. That generates a psychic power. Without that, nothing can happen.

Th Pali term canda means election. When there many things that can be done, a person elects to do one thing. It is an Iddhipada or psychic power because it gives a special power to the mind.

Canda (interest) covers desire, wish, interest, want, need and so on. If you have no interest in meditation, then you cannot progress in that line. The same dictum applies in the case of studies for a young person. It is true when you try to do any good thing.

Generally, this idea applies in the case of worldly progress as well as in spiritual progress.

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(10)  BASES OF PSYCHIC POWER 2-EFFORT, ENERGY

Just because I have the interest to study, I may not succeed if I do not make an effort to study. For me to put in effort, I need a store of energy. Similarly, if I wish to advance in spirituality, I need to make an effort. The meaning of effort is stated in the lessons under the great endeavours.

If interest is a good idea, effort is the element that transforms the idea into action and results.

Effort must be well directed as otherwise, energy is wasted. Even among practitioners, there is inadequate thought prior to taking necessary action. In studies some students put in a vast amount of time to read, make notes, working out exercises and so. That effort needs to be applied in the right places.

Knowledge of the Dhamma is good. The effort to apply it in day-to-day life makes that knowledge useful.

Effort must be balanced as too much effort goes nowhere.

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4111          37 FACTORS OF ENLIGHTENMENT

(11)  BASES OF PSYCHIC POWER 3- STRONG COMMITMENT (CITTA)

Citta here does not mean consciousness. It seems to imply not only a commitment but also a strong commitment to do something.

When effort is applied, it is wasted if there no commitment. Half-hearted effort may cause loss of energy without any achievement. A strong mind is implied.

For example, in the case of a student who reads endlessly without getting committed to a well-defined method of study, the student is wasting energy. Religious effort with no targeted commitment is also wasteful. Hence, commitment is vital in the progress towards enlightenment.  

Some learning of the Dhamma helps in building commitment. Conviction after some practice promotes commitment. Success in practice and being happy with the success are also helpful.

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(12)  BASES OF PSYCHIC POWER 4-INVESTIGATIVE SKILL (VIMANSA)

Vimansa (investigative skill) covers the penetrating wisdom that helps to see the Dhamma and to realise Nibbana. The same skill is required in all mundane and spiritual actions.

For example, a student needs to now and then think whether study-plans and methods will produce results. Seriousness is not enough; reviewing and amending plans as situations arise is very useful. In the religious path, one needs to check whether current efforts (may be in generosity, hearing the Dhamma, teaching the Dhamma, taking precepts etc) work for you. That is investigation. 

These are DOMINATING MENTAL STATES for one who wants to achieve a result. Please examine how these apply in the case of a student, an employee, community worker or a religious person. They are needed in every type of effort including religious efforts.

This is one area most of us are defective in practice. Many examples can be given regarding people who were keen and committed but were moving in the wrong way, without pausing to review whether re method and technique they were using were the right ones.

As circumstances change, it may be necessary to review these. When you are at a certain level of progress the same old techniques may not apply in the same way. You must keep investigating.

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INTRODUCTION TO THE FIVE FACULTIES (INDRIYA)

Next comes the five mental states called the faculties (indriya). For a keen practitioner, this is a qualitative change in the mind. Here a person succeeds in transforming the relevant mental state, from a worldly nature to a spiritual nature. This happens in a meditation.

The five faculties are:

            Faith                           Saddha Indriya

            Energy                       Viriya Indriya          

            Mindfulness             Sati Indriya

            Concentration         Samadhi Indriya

            Wisdom                    Panna Indriya

We have seen these terms before, but here they are sharper than normal mental states. These five we come across in meditation and are vital for one who is progressing in meditation.

When a mental state reaches the level of a faculty, they start leading the mind from the front. They control and direct our actions. Like the front engine in a hill country train, these faculties keep pulling us to higher mental states or more wholesome mental states.

Mindfulness in the middle has a balancing influence. For example, when faith is too much and is becoming blind faith, wisdom is aroused to keep things in balance and faith gets re-established due to better understanding. If there is too much of energy, mindfulness comes into action and prompts concentration implying calmness. All five must pull together. It is like the horses pulling a carriage.

In connection with mindfulness practice, there is a more important matter. It provides us with an assurance that the meditation is proceeding well. For example, in walking meditation, with continued and focussed practice, mindfulness becomes stronger and lasting. At some stage, the four great elements of matter (dhatu lakkhana) become vivid. For example, one might feel warmth at the bottom of the heel; then a feeling of hardness or a feeling of fluidity and other feelings, all presentations of the four great elements.at different parts of the body, and at different times. These can be felt for some time. It may not be felt sometimes. The elements are solidity, fluidity, motion and energy.

This is an indication of success of the meditation. It is also an ascension of the mental state (cetasika) of mindfulness at the Faculty Level.  So, in the faculty level, it is the same mental state but at a higher level.

Meditation masters advise us not to get thrilled and attached to dhatu lakkhana, or to feel averse (dosa) to them but to simply pass them. They may not last for a long time and they may not appear again exactly in the same way at the same point in the body.

It is also said that of the five faculties (indriya) most people are successful regarding the sati indriya (faculty of mindfulness); it might be because the meditation is also on mindfulness.

With more practice the other four cetasikas in this group may also rise to the level of faculties. When that happens, one will observe the difference between the normal cetasika and the faculty level corresponding cetasika. If this sounds complicated, the best advice is to keep practising, disregarding these complex aspects of the Dhamma.  

 The five faculties signify the ascension of a cetasika from the ordinary to the next higher level.

Another important matter is that concentration (samadhi) is able to move to a higher level (indriya). Hence although development of mindfulness is of primary importance, hand in hand concentration also needs to be developed.

It is suggested that all five faculties need to get attention, in the effort to develop the mind. For example, saddha needs to rise along with panna. Viriya needs to rise along with samadhi. OTHERWISE, MENTAL DEVELOPMENT MIGHT GET LOP-SIDED.

The five faculties have the ability to differentiate between itself and the corresponding ordinary mental state. For example, the faculty level sati, is able to distinguish itself as a faculty from the initial experience of sati. This skill exists during the meditation.

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(13)  FIVE FACULTIES (1) CONFIDENCE (SADDHA)

Saddha is usually translated as faith. Faith often refers to blind faith. To a limited extent blind faith might be useful in the development of faith. However, as soon as possible wisdom needs to be summoned. Dhamma knowledge becomes useful here. Gradually a person learns more and more of Dhamma, remembers the Dhamma and thinks of the Dhamma. As a result, the initial blind faith gets transformed into confidence. It can later become a conviction based on facts and reasoning. The conviction must not be too hard, as it might become a strong view or a wrong view. While we keep learning and practising, we need to keep an open mind to be able to listen to others.

The conviction must be malleable enough to accept occasional corrections. Conviction has the ability to reduce doubt. It must be based on understanding.

When the mind develops to the level of the five powers, faith is not mentioned. At the level of faculties, conviction is not merely a mental state, but it is a spiritual experience while the practitioner is in meditation.

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(14)  FIVE FACULTIES (2) EFFORT, ENERGY (VIRIYA)

At the level of faculties, this is not just effort or energy. It is a spiritual experience.

The energy is manifested in the mind although the content is the same as in the four great endeavours discussed before.

It derives strength from concentration and mindfulness. For example, if a thought to tell a lie comes to the mind, mindfulness alerts you in sharp concentration, and immediately the thought is abandoned. The effort required for that is the effort mentioned here.

Physical effort is largely irrelevant in this discussion.

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(15)  FIVE FACULTIES (3) MINDFULNESS (SATI)

The development of mindfulness was discussed before. As regards understanding and training in mindfulness, the instructions are found in the great discourse on the establishment of mindfulness.

It starts with mindfulness of the body, and progresses through feelings, the mind, and then mental states. The common types of practices are breathing meditation or walking meditation.

After sufficient training in practice, it becomes very natural. Very quickly the mind settles on the object of the meditation.

Understanding the Dhamma, wisdom, the ability to concentrate are all helpful in developing mindfulness. The mind must not seek greed or attachments. Even the attachment to the beneficial results of meditation is not encouraged.

For example, in walking meditation, at faculty level, mindfulness generates feelings of the four great elements (earth, water, fire and air) somewhere in often mentioned by meditators. the body. A feeling of water below the feet is experienced by some meditators. Naturally there is some excitement about it and there is a tendency to get attached to that feeling. That is not encouraged.

 Some might not have these experiences, and that should not be a reason for disappointment either.

Mindfulness helps to keep the other four faculties in balance. For example, faith and wisdom need to be balanced. Effort and concentration need to be balanced.

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(16)  FIVE FACULTIES (4) CONCENTRATION (SAMADHI)

The term concentration might not seem appropriate to depict the meaning of samadhi. Samadhi denotes the stillness of mind. We know that there are factors that cause disturbance in the mind Such as desires, hated and ignorance. When these factors are minimised, the mind becomes relatively quiet. That is samadhi at a certain level.

The term concentration connotes the idea of coercion or forcing. It implies trying to bring about control. In samatha samadhi (calming based concentration), initially it is increasing stillness. In object-based concentration, effort is applied to keep the mind on one object. That is coercion. 

In sat samadhi, there is no coercion but an adjustment of conditions. The faculty level samadhi helps the mind to stay at a high level of spirituality and helps in promoting it.

The development of sati as described above also has the potential to create samadhi. The attempt to follow an action using mindfulness implies the existence of concentration. These grow together helping each other.

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(16)  FIVE FACULTIES (5) WISDOM (PANNA)

At the faculty level, wisdom has a very important place. Under psychic powers the fourth factor of investigative skill was based mainly on wisdom. At the faculty level wisdom has a more significant role to play.

Wisdom is more than what the term implies. Wisdom is about the effectiveness of using the mind for spiritual progress. Many factors contribute to this skill. Intelligence, morality, penetrative ability to delve deep into issues, ability to decide when choices are available, relation of value to objective, ability to see immediate as well as remote consequences of actions, ability to recognise suffering, ability to understand the Dhamma and sort out difficulties are part of the story.

It is not easy to define wisdom in Buddhism in one or two words. Wisdom is a key concept in Buddhism. The term Buddha (or Buddhi) means wisdom. Other terms used such as insight, discernment, panna, ability to understand reality (for example, change-suffering-no self), can all help in grasping the meaning of wisdom.

At the faculty level, when wisdom is transformed to a spiritual skill, it virtually becomes the central skill. In other words, enlightenment may not be attained without adequate wisdom.

Equating wisdom with intelligence, learning, academic qualifications, and similar skills, is a common mistake. Just because you are a great professor in some subject including Buddhism, that does not mean that you are necessarily any closer to enlightenment. There are many who make this mistake and fail to follow the path of wisdom.   

Wisdom at the faculty level enables on to understand the difference between ordinary wisdom and faculty level wisdom.

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FIVE POWERS

The five powers are the same as the five faculties but are at a higher or stronger level.

These at faculty level have the function of helping the practitioner to higher levels of spirituality.

The same set at power level have the ability, to prevent falling back to a lower level. They work just like the rear engine of a highland train.

The five powers are also the steppingstones to awakening of the mind to the level of the seven factors of awakening.

Academic learning is not sufficient at this level. You will reach these refinements only and only if you practice. Meditation is the vehicle.

The existence of power (bala) level cetasikas can be observed in day to day living too. You will notice cases where you get tempted to do something and suddenly you pull yourself back from the brink.

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4125          37 FACTORS OF ENLIGHTENMENT

(23 TO 29) SEVEN FACTORS OF AWAKENING

The term awakening is used here to avoid a mix up with factors of enlightenment. These seven are necessary constituents in enlightenment. So, they are extremely important. These are called Bhojjhangas in Pali.   

            1          Mindfulness                         Sati sambojjhanga

            2          Investigation of states       Dhammavicaya sambojjhanga

            3          Energy                                   Viriya sambojjhanga

            4          Zest                                        Piti samabojjhanga

            5          Tranquillity                           Passaddhi sambojjhanga

            6          Concentration                     Samadhi sambojjhanga

            7          Equanimity                           Upekkha sambojjhanga

This is a new list, though we know the factors. Their function is to help in reaching enlightenment. Together they give strength to the mind.

Sati means heedfulness and thoughtful awareness. Dhammavicaya means examination, research, and investigation of the Dhamma. Tranquillity implies calmness of both the mind and mental factors. It covers the four aggregates and the 52 mental states.

The second item is a further development of Wisdom. Zest (Piti) arises as a result of the application of energy. It is a mental experience. Zest prompts a similar response in the body. It is tranquillity. 

Culmination of experience in the Bhojjhangas leads to Samma Ditthi, the first mental state in the noble eight-fold path.

 

It is said that it is not easy to get these factors in balance. Continued practice of mindfulness meditation is advised.

Meditation practice at a certain stage cause the development of these mental sates. Learning the Dhamma by itself is of no avail if not backed by practice.

There are several ways to understand the meanings of the seven factors of awakening. The different ways may suit the kamma, character, Dhamma knowledge and level of practice attained by each practitioner.

One way is the linear perspective. That means that we assume the above seven factors occur as a linear sequence in the mind, each factor causing the next until concentration or stillness is reached. For example, we begin with the practice of mindfulness. When we are mindful of current experience, we would be able to see which part of the Dhamma applies in the current situation.  That Dhamma investigation.

The investigations show us where and how to arouse and apply energy, effort to correct any unwholesome mental states. That is the factor of Effort.

When we apply that effort, as we succeed, we get a sense of joy.

The joy when sustained for a little while has the effect of creating tranquillity of both body and mind.

That tranquillity prompts concentration or stillness of mind, samadhi.

When stillness is established, there is no tendency to get attracted towards anything or to repel anything experienced. That is equanimity.

So, in a linear sequence, all seven factors are awakened.

A second way to understand the seven factors is the simultaneous perspective. Here we think of the seven factors as segments of a circle on a table. They work together to raise the level of awakening of the mind. When we say simultaneous, we really mean that there are extremely short intervals. That is not important, because all factors energise together.

A third way can be called the roller perspective. This means that the mind going through the seven factors, gets rolled on to right view and through that experience to the eight factors in the noble eight-fold path. Why use the term rolling? It is because we do not force the mind to get on to right to view. The growth of the seven factors causes the arising of right view and the other factors of the noble eight-fold path.

All these can be observed and experienced. One needs to watch using the skill of mindfulness.

In this practice, one should not get anxious or a feeling of hurry or a feeling to grab the opportunity. Let it just come to you. You keep your mindfulness up and in front. Do not feel greedy for the expected result.

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4133          37 FACTORS OF ENLIGHTENMENT

(30 TO 37) NOBLE EIGHT-FOLD PATH

The noble eight-fold path is described briefly in the first discourse. It consists of eight strands, or eight lanes as follows:

1          Right View

2          Right thought

3          Right Speech

4          Right Action

5          Right Livelihood

6          Right Effort

7          Right Mindfulness

8          Right Concentration

These are discussed in some detail in later lessons. At this stage, it is intended to give a simple and brief idea as to what each strand means.

Right view has a lot to do with wisdom. It is not necessarily intelligence. It is a type of wisdom that is coupled with ideas of morality.

 If you have right view at least to some extent you will know what should be done and what should not be done according to principles of morality.

For example, if you see a person setting up a trap to catch and kill an animal, you will at once say that is not the correct thing to do. There is right view.

If you have right view, naturally your thoughts will also be right. There is right thought.

As a result of right thoughts, words you speak will also be right words. In the same way actions done based on right thinking will also be right actions.

The way you earn a living will be based on thoughts, words, and deeds. If your thoughts are right, the livelihood is also likely to be right livelihood.

When there is a choice between right and wrong words for example, in order to choose the right words, you need toa apply some effort (as the wrong words might be easier to use). Then that effort is right effort.

Before you apply right effort, your mind must be able to notice that a wrong word is there waiting to jump out. For that you need mindfulness, right mindfulness.

For right mindfulness to be effective it must be properly seated in the mind. That proper seating also called stillness, is Right Concentration.

That is a brief explanation of the noble eight-fold path.

Although there are eight strands in the path, it is worth noting that progress is mutual. When you make an improvement say regarding right speech, it has a flow on effect on all the other strands. The separation into eight strands is primarily to help practitioners to focus on particular aspects.

A question that arises is where to start practising. There is no rule regarding that. However, a rule of thumb is to start where you are happy to start. One possibility is right speech. Surely, everybody can make an attempt to improve speech. When you make such simple improvements, you should be able to notice the benefits that result. That provides confidence and motivation for further work.

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4134 to 4999 are held in reserve

 

These topics are under consideration:

2       Paying homage to the Buddha

3       Dependent origination, multi-causation theory

4       Enlightenment

5       Introduction to divine abodes

6       Dhammapada (selections) applications

8       The nine taints

9       Kamma theory
10     Attachment to sensual existence

11     Attachment to becoming, non-becoming

12     Five senses

13     Five aggregates

14     3800 ?        Buddhist ethics

15     3900 ?        Life story of the Buddha

16     3950 ?        Past life stories of the Bodhisatta

17     3970 ?        Life stories of great monks and nuns

 

4133 TO 4500 HELD IN RESERVE

4501          DHAMMA SEARCH-01 STUDYING FOR AN EXAM

Close to an examination, three students in a class of twenty would huddle in a corner and discuss possible questions. When a fourth student wanted to join them, it was said that they were having a private chat. They tried to put the fourth student off, so that he will be unable to learn from the group discussion.

 

The counsellor can ask participants whether there is any Dhamma relevant in this story. Examples of such questions will be

Did they break the fourth precept?

Did they have Metta (loving kindness)?

Were some of them deceptive?
What other mental states are at issue?

4502          DHAMMA SEARCH-02 RAGGING IN THE UINIVERSITY

 

A new university student got caught in a rag for newcomers. A senior student asked him to recite a stanza from the Dhammapada. He said he knew a good many but refused to recite.

Then he was asked many more questions. The new student felt harassed and intimidated.

Much worse was experienced later by the new student. The counsellor can discuss what aspects of the Dhamma come to mind on hearing this story. Some possible questions are given below:

How did the seniors behave?

What was the principle the fresher forgot to apply?

What are the mental states relevant her?

 

 

4503          DHAMMA SEARCH-03 CHOOSING METHODS OF STUDY

 

A student of mathematics was fond of geometry theorems, and he kept cramming them one after the other, although the teacher never asked students to do so. He was boasting about his memory with other classmates. When he sat an examination, he found it hard to solve any of the problems. He was disappointed. Knowing so much why did this this happen to him?

 

What is the Dhamma teaching that he was not using?

What was the Dhamma teaching he was trying to apply?

What other mental states are relevant her?

 

4504          DHAMMA SEARCH-04 A DOCTOR WHO DID NOT WANT TO PRACTISE

The parents of a high school student were keen to get the child to enter a medical faculty of the university and then to become a doctor. They sacrificed a lot to help the child to achieve the set target.

 

The student was a bright one and qualified as a doctor without much difficulty.

After qualifying the doctor got a job at a reputed institution. To the dismay of the parents, the young doctor said that this is not the appropriate job and wanted to study politics. That too him several more years of study. These long stays in university do have poor effects.

The counsellor can promote a discussion on relevant Dhamma factors. Some questions might be:

Would you hold the parents responsible?

I the student responsible?

What Dhamma factors have each forgotten?

 

4505          DHAMMA SEARCH-05 FROM BIOLOGY TO ENGINEERING?

In most countries students get into selected streams of study while in high school. Teachers help them to select suitable streams depending on their interests and capabilities.

A biology student in school who was progressing in the biology stream was asked by the father to change over to the engineering stream.

The student picked up mathematics fairly quickly but was never comfortable.

Finally, the student failed to enter university.

 

What are the Dhamma factors to consider in this case? Discuss the position of each person.

 

4506          DHAMMA SEARCH-06 THE MOTHER WHO WAS KEEN ON NETBALL

There was a girl who was keen to learn a sport. She was looking at several games. The mother happened to be skilled in netball and had won a few championships. She did everything possible to persuade the daughter to learn netball. The girl was keen to learn football.

There were arguments in the family about the suitability of a girl going into football. The girl insisted on football and the mother would not support her. The girl withdrew from all sports activities and led an unhappy life. 

What Dhamma factors are relevant in this case? Examine the mental states of the mother and the daughter and think how they could have happier lives.

 

4507          DHAMMA SEARCH-07 THE CHESTRY STUDENT

A high school science student was living in the school hostel where more than a hundred students resided. A few resident teachers looked after the students and would often help students in their studies.

One student who was acclaimed to be bright and capable studied four subjects for the university entrance examination and chemistry was on subject. He was praised for his knowledge of chemistry, and he was a keen student of chemistry.

He memorised a lot of details about all the elements. He had a good memory. He failed the entrance examination. Friends and teachers were surprised, and the student got so disgusted that he did not continue with his studies.

What Dhamma factors came into play?

How would you describe what was going through his mind at the end?

 

4508          DHAMMA SEARCH-08 THE STUDENT OF MEDITATION

In a meditation group in a temple, there was a person who was very interested on learning breathing meditation. The meditation teacher advised the group to breathe naturally, and to notice how the breath touched the nostril when the air goes out and comes in.

The meditator tried a lot, but he was never able to locate the point in the nostril that the air touched in either the in-breath or the out-breath.

After some time, the meditator gave up thinking that he did not have the ability to meditate.

 

What is your advice to him?

What are the mental factors (cetasika) that get developed through breathing meditation?

Where was he mistaken?

 

4509          DHAMMA SEARCH-09 THE BUSY MAN WHO TALKED A LOT

An associate in the office, was noticed for two reasons. Onne was that he was busy all the time and the other was that he talked a lot. Other people in the office could not understand why he was rushing all the time, and why he was talking so much.

If you were in this group, how would you explain to the others the behaviour of the person concerned. What are the Dhamma factors worth considering in this case? How can the person improve his behaviour?

 

4510          DHAMMA SEARCH-10 THE BIG MAN WHO WAS FOND OF FOOD

This is a story about a man with a big body and a big stomach. He was fond of food and would eat almost anything. It was known that he had type 2 diabetes.

Many a time he would shout at his wife that he was not reminded to take the tablets doctor had given him.

If you were in this household, what advise would you give him?

What are the Dhamma factors that come into play in a case like this?

What chances would he have in attaining enlightenment in this life?

4511          DHAMMA SEARCH-11 THE PRACTITIONER WHO WAS SELECTIVE

When a person comes to a temple, he would notice different ways in which people choose to practice. You might see people perambulating the reliquary (stupa) or others meditating or chanting near the Bodhi tree, some cleaning the premises, others working in one of the buildings and a few engaged on conversations under a tree.

Many of the good practices are devotional and mostly based on faith. Some people consider these lowly from their point of view. So, they try to avoid in participating. They may consider themselves to be intellectual and may wish to engage themselves in discussing Dhamma at a depth.

Is this approach correct?

What benefits will such a person lose?

How does a devotional practice help a Buddhist?

Are devotional practices mistaken?

Do these practices help to develop wisdom?

What parts of the teaching help in resolving this problem?

 

4512          DHAMMA SEARCH-12 THE COLLECTOR OF DHAMMA LESSONS

Many of us are keen to learn the Dhamma and we tend to collect Dhamma information. There are people who aim at collecting Dhamma writings for years, hoping to find the most useful to be read at a later date. This was they expect to attain enlightenment someday.

It is clear that this is time consuming and can sap energy.

 

Is this a wise approach in practising Buddhism?

What parts of the teaching are relevant here?

How should she correct her method?

4513          DHAMMA SEARCH-13 THE PERSON WHO WANTED ONLY MEDITATION

There are persons who develop and interest in meditation and go to some extremes. While scores of others help in cleaning the premises, in watering the garden, cleaning the shrine and so on, a few wait aside for the meditation to start. Either they stand aloof or get involved in conversations. They want to devote all their time to meditation.

Is there something wanting in his attitude?

Can meditation stand alone?

What is missing in such practice?

What parts of the teaching would help to resolve this problem?

4514          DHAMMA SEARCH-14 THE CELEBRATIONS

Most students need to sit for examinations after a course of studies. Invariably some fail while others pass.

Consider the case of a a student in the next house who did extremely well in an examination. In the house we were living in there was a student who performed poorly.

 

What sort of feelings are people in either house experiencing?

According to the Dhamma what should they be experiencing?

What mental states need to be improved?

 

4515          DHAMMA SEARCH-15 THE SWEEP TICKET CELEBRATIONS

Millions of people buy sweep tickets and obviously only a few people win. Most winners get about 10 to 30 Dollars as consolation prizes.

In the house near the junction, we heard laughter and music for a long time. Later we heard that a person in that house had won a sweep ticket and that is what they were celebrating.

What would you think about the celebration?

What aspects of the Dhamma are relevant in a case like this?

What were the mental states in the mind of those who were celebrating?

How can these be improved?

4600                        DHAMMA SEARCH FOR THE LOST MIND-00

                             INTRODUCTION

After doing something or saying something we wonder why we behaved the way we did. This happens when one has limited or no control over the mind, and the mind moved somewhere unexpectedly.

In this situation there is no need to get angry and upset, if you keep in mind that this is the nature of the mind.

Try to keep yourself and your mind as two different entities in this discussion. If you think that the mind is a part of you all the time, it will get confusing.

One might wonder whether it is sensible to talk about controlling the mind. Commanded control is not implied here. Control needs to be based on understanding and it must be smooth and soft.

In the Dhammapada, in the chapter on the mind, several stanzas emphasise the need to control the mind. In stanza 35 it is said that it is good to tame the mind.

We can consider a few constructed cases to illustrate this. You may have seen these in actual experience many a time. A lot more cases are available, but with time and space constraints, only a few have been selected.

Nearly all the ideas presented in this presentation are from Abhidhamma and Sutta Dhamma in the Theravada tradition.

 

4601          DHAMMA SEARCH FOR THE LOST MIND-01

                        RUNNING FAST AND VERY FAR

If I request you to think of your home right now, how quickly did your mind move? Less than a second? Think of the moon now. The moon is so far away. Yet it took less than a second. 

Here we made the decision, and the mind did what we wanted it to do. If the mind is allowed to run around on its own, it would do many rounds like this on its own and without our expectation.

This way we waste our time and mental energy.

 

When the mind is having meaningless trips like this, we should label it WASTING TIME, and note it. There is no need to curse what happened. All you do is to note what happened and give it a label or name.

 

4602          DHAMMA SEARCH FOR THE LOST MIND-02

                        MIND HIDING IN A CAVE FOR TOO LONG

Imagine there was a fun party you attended, or you went on an exciting holiday. You will remember it and perhaps keep on daydreaming about it. That experience may keep repeating in your mind. The mind is taking control of you. You can take control of the mind using the same technique of labelling and noting.  That way you save time and energy. If you use your wisdom and if you are mindful, the labelling will be more effective.

The reason why the mind hides in the cave of that memory needs to be found out. Usually, it is because there is something you liked a lot in that experience. It can be the opposite too. You may have disliked something in the experience.

Another possibility is that a doubt is playing in your mind regarding some aspect of the experience.

There can be other possibilities.

4603          DHAMMA SEARCH FOR THE LOST MIND-03

                        MIND RUNNING IN A WAYWARD FASHION

Allowed to run around freely, the mind tends to run in every direction and not in a purposeful way. This implies waste of time and energy.

For example, a student is trying to solve a maths problem and starts thinking. In a few seconds, the mind could stray on to another topic, and yet another, and so on and so forth, and the mind will not come back easily to the original matter. This is the mind running wayward.

Again, labelling and noting that the mind is running wayward, helps to bring the mind back to the original matter. Remember that we should not develop reactions like hating what happened during the experience. It can make things worse and complicated. The only need is for noting and naming the interference.    

 

If a similar thing happens again, just remembering the label is enough to bring the mind back, as if you caught a thief just by calling his name.

 

4604          DHAMMA SEARCH FOR THE LOST MIND-04

                        TENDENCY TO RESEARCH EVERYTHING

When a Dhamma teacher explains something, the mind has the habit of analysing and researching on the subject using whatever knowledge one has at that time. This often happens to people who think of themselves as intelligent and learned. At times they might think that they already know what is being taught.

This behaviour of the mind prevents or obstructs the hearing of the Dhamma being taught. While researching can help you to develop knowledge and understanding, it can also inhibit your ability to understand and absorb new information. The first task is to hear the Dhamma. The next is to retain what was learnt. The research can come later.

When this happens, know that it is happening and arrest it. The mind can do only one thing at a time. However bright you might be, the mind just cannot do another thing at the very same time. This is evident when we learn Abhidhamma. When you are learning, you must pay attention to that. Leave aside other things for now.

The same thing can happen when listening to a teacher or lecturer in the school or college or university.

In a list of ten factors (found in the Dhamma) which can hinder insight meditation, “Craving for research” is in the first five. Educated and intelligent people are prone to this mental disturbance. So, you need to know it and guard against it.

If consciously directed, this mental feature can also be of great assistance. It has the in-built ability to promote both progress and retardation.

In the present context, the concern is with the probability of retardation and how to notice it and arrest it.

 

 

4605          DHAMMA SEARCH FOR THE LOST MIND-05

                        GETTING STUCK IN A MEMORY

Here the mind tends to get involved in the memory of some experience, or memory. It gets stuck on something and stays on it for a long time. For example, you may have had a strong exchange of words with a friend or parent, and you regret it now. The thought does not go away. It is in memory. The memory is being revived with every revisit.

What was done cannot be taken back or corrected or easily discarded. Worrying over it endlessly is also foolish. With this understanding, you can softly decide to let it go.

Getting carried back without a valid purpose is an utterly wasteful mentality. If you wish to reflect on an experience, it must be done after a clear decision is made to enter such a reflection, and even more importantly, a decision is made to end the reflection. One must decide to reflect on a past experience with good reasons, such as for future planning or a clear goal of improving one’s discipline and behaviour. That is the use of wisdom and mindfulness.

Reviewing and reflection are recommended in Buddhism but getting carried back to a past experience mindlessly is certainly wasteful and could even end up being harmful. It is one of the five hindrances to spiritual progress. It obstructs concentration (samadhi).

4606          DHAMMA SEARCH FOR THE LOST MIND-06

                        THE MKIND TAKES A HARD POSITION

At times, the mind becomes too rigid in taking a position or sticking to a view regarding a matter. Such a mental state gets even harder with time. Even though you feel that you need to change your position, the mind refuses to move on, as if to protect its pride.

For example, a person can take the position that it is not worth listening to monks who have not attained enlightenment. Suppose it is you. As time goes on you harden your position and collect evidence for the correctness of your attitude. Even after you realise that it might be foolish, the mind will stick to the old position and refuse to move.

This is probably due to ego. It might also be due to bad kamma. Notice that the more ego one has, the possibility of others taking you to be a fool will increase, and you might not be seeing it.

Understanding this, we can decide to change our position and be humble enough to listen to others and acknowledge their views, even if you disagree with them.

Observing the stress caused by sticking to hard positions is also helpful. Another method is to take a middle position. For example, you might say that some monks are quite effective at teaching the Dhamma. Later you could take a normal position.

Another method advocated is to apply mindfulness to the situation, wisely. If you are sincere, the hard position is likely to soften gradually and eventually dissipate. Dissipation will give you a great sense of satisfaction and happiness.

4607          DHAMMA SEARCH FOR THE LOST MIND-07

                        INCESSANT FRIVOLOUS TALKING

In the case of some people, and now and then in most people, the mind prompts non-stop, frivolous talking. Remember that this can become very annoying to other people. It is the mind that does this; the mouth is merely the main instrument of delivery. 

This will become a poor habit as time goes on. You will not observe it until someone points it out. Learn to be sensitive to what others say and feel.

Refraining from frivolous speech is a precept in the eight precepts of livelihood. It can prompt you into other forms of poor speech. It can lead to the destruction of one’s character and amiability. 

Understanding this, one can bring the mind under control. Learning to ask questions rather than talking is also a helpful technique.

It is worth observing others who are relatively quiet but achieve what they want to achieve.

Be mindful in all situations.

4608          DHAMMA SEARCH FOR THE LOST MIND-08

                        WORRYING OVER WHAT HAS ALREADY HAPPENED

This is somewhat like the matter discussed in lesson 4605 discussed earlier. It is a more generalised consideration.

Time is wasted when the mind starts brooding on something that happened in the past. The brooding can go on for long periods. The technical term for this in the Abhidhamma is worrying.  Note that worrying in common English is a much broader term, and that meaning is not relevant here.

The mind naturally finds it hard to stay in the present. So, it goes back to a memory, good or bad. Suppose it is a bad experience. Then the mind tries to analyse things and wonder why it happened that way. The exercise has no real purpose to achieve because what has happened cannot be corrected now.

Remember that what has happened has already happened. It is impossible to change it. It is better to forget it for now and work it out at a more suitable time, to take corrective action, if possible. Otherwise, it is best to let it go. Do not allow your mind to cling on to it. It is simply foolish. Letting things go is a well-known teaching of the Thai monk Ajahn Chah.

Bring the mind to the present by engaging in some physical work. For example, if you had a bad experience with your partner, you could look for a place to clean, or sweep the floor. A short walk or a job in the garden might also help.

This is one of the hindrances in meditation (kukkucca). You cannot practice samatha (or calming) well until the hindrances are suspended (though temporarily).

The stress caused by worrying can be very harmful to the mind. When the mind manages to return to normal, learn to appreciate that success, whether full success or even partial success. Be grateful to those who helped in the process.

In Western thinking, worry leads to anxiety and even depression. It is good to be mindful when these mental states are trying to grow.

4609          DHAMMA SEARCH FOR THE LOST MIND-09

                        NURTURING HATRED

The mind can pick up dislikes or hatred for slight experiences. This is a bad habit. Firstly, hatred can make the mind very weak. The energy is consumed by the constant dislikes entering the mind. When little hatreds arise, learn to pass them as trivial.

Once the mind gets entangled in hatred, partly because of the ego, it finds it hard to pull out of it. Sometimes, it needs the intervention of a third party to help the mind to pull out. As it continues it grows.

A mind caught in hatred can run into other unwholesome mentalities such as jealousy, vengeance, retaliation, violence, and despair.

As hatred is one of the three roots of all unwholesome actions, it is necessary to get the mind out of a hateful state as quickly as possible before the spreads to other parts of the mind.

Hatred can be deceptive and hard to spot, as a person full of hatred can pretend that there is no hatred at all. It is commonly mentioned that very few people attend educational sessions on anger-management. They think hatred is normal.

One useful pull-out technique is to focus on the body, or a part of the body. That provides a middle ground for the mind to land on. The practice of body scanning on a regular basis becomes helpful.  When the mind comes back to the body, notice the reduction of stress; that reduction must be appreciated.

This type of technique needs to be practiced whenever a similar situation arises.

In general, being mindful, and slow in reacting helps in this matter.

4610          DHAMMA SEARCH FOR THE LOST MIND-10

                        NURTURING HATRED

The mind gets attracted to the opposite sex all too often. Some say that this is quite natural. When someone looks attractive, the mind becomes cloudy. It can see far too many features in the other party that are excellent. These features are not seen by others.

While the mind is clouded, nothing is seen as it really is. Another way of saying this is that the mind chooses the colour of the glass through which to see. If someone points this out, the mind will choose another colour for the glass.

Thinking about the views of others helps the mind to correct itself. Young people need to observe that genuine compassion at one time might lead to attraction later. Attraction could be hiding behind the initial compassion.

 

There is a different view for married people. Attraction can keep a person disciplined and help keep a marriage continuing, despite occasional brief lapses. There are too sides to the coin. A strong marriage helps to maintain self-discipline. It helps in avoiding clinging on to casual attractions that must be allowed to pass.

4611          DHAMMA SEARCH FOR THE LOST MIND-11

                        MAINTAIN MALLEABILITY OF THE MIND

Part of a person’s ability to progress depends on the ability of the mind to pick up new ideas. New ideas do not come when the mind is stuck in a particular view. Malleability must be observed and preserved.

Right view (samma ditthi) is an important element in the noble eight-fold path. According to the Dhamma, a strong view is usually a wrong view. We need to be malleable and ductile in the mind. That way we can accommodate a correction and seek progress.

Because of the rarity of noble friends, we tend to become subservient to strong views and hold on to them as if these are our belongings. That is part of the ego. It is wiser to be flexible and to have an open mind.

This is not a simple matter. It seems to be the base upon which our path to enlightenment is established.

If you cannot find many noble friends, never forget that the Buddha is always present as a noble friend through the Dhamma.

When someone is telling you something, do you lend an ear? Assessment can occur after you hear. Refusing to hear could be lack of malleability of mind.

 

Start 12 from here

Case (12) - The mind dwells on embarrassing situations for too long

 

This is a special case of going to a past occurrence and getting stuck in it for no real purpose.

 

Firstly, one must recall that the incident has happened already, and no amount of thinking will erase it away. The best thing is to forget about it and move on to a mental activity which is more productive.

 

Secondly, the embarrassment was your own ego, and ideas about how you need to present yourself. Embarrassment is a creation of your own mind and not necessarily contributed to by others witnessing the event. “They must be thinking like this” is what was going on in your mind. So, you are concerned about an imagination. It is a subjective assessment. It is worth getting rid of. Even if others ridicule you, it is still worth noting that even that is a subjective assessment in the mind of others.

 

If you focus on the present moment, there is no room for this type of thought to arise or continue.

 

The world is so large and complex that the event you are concerned about is relatively trivial.

 

Case (13) - The mind tries to always focus on the self, no matter what is around

 

We have an endless series of ideas and concepts. We have the tendency to feel that these ideas belong to me. The idea of the self is one of them, and indeed a very strong one. Everybody without exception holds on to the idea of the self. Let us examine its consequences.

 

In life, awareness of the surrounding is important, at least for safety purposes. Suppose you move the mind to think of yourself, how nice you are looking. If you get engulfed in it, you will lose touch with what is happening around you. Then your safety will be lost or compromised.

   

When you are in an important conversation, you might stop hearing what the other person is saying, partly because you are then thinking of your relative status.

 

When the other person gives you a business card, you might not see the contents, because your mind gets concerned that the other person is superior to you.

 

It is hard to open yourself up to others because of your continuing efforts to protect and promote yourself.

Case (14) - The mind continuously and incessantly jumps from one thing to another (like a monkey)

 

This may happen to some people. It can grow into a problem if allowed to continue. It can also happen to many people in certain situations.

 

Decision-making is a recognised ability of the mind, but some people do not use that ability often enough, and particularly when problems arise. To use this ability, one needs to be well-informed and trained.

 

When a proper decision is required, if a person fails to make one, the mind will take you everywhere possible. A monkey cannot stay in one place and will jump somewhere. The mind that is not trained will always need to jump somewhere. Hence training of the mind can alleviate the problem.

 

Training may also lead to planning. Planning itself will support the making of decisions. It can reduce the need for meaningless jumps.

 

The purpose of life needs to be determined. That too requires many decisions.

 

Case (15) - The mind derives comfort by dwelling on unwholesome things

 

The mind is usually rooted in unwholesome factors. In addition, these experiences tend to linger on for a long time. A reason may be that these are pleasant and provide a level of temporary pleasure.

 

Unwholesome experiences derive strength from greed, hatred, and delusion, and are temporarily pleasant to experience. Later they can lead to grief because of kamma.

 

One may have enjoyed a party serving intoxicants. When you remember that experience, it could be pleasant. You can continue to recall that memory and notice how pleasant it is.

 

Like other things in the past, this is only a memory. At least after some time, this needs to be forgotten. Continued enjoyment implies that you must look for repetitions. That might not be beneficial.

 

Case (16) - The mind is embroiled in confusion most of the time

 

When a problem arises, when a decision must be made, people can experience the inability to move towards a decision. It may be partly because of prevailing confusion in the mind. In confusion, you need help and advice.

 

This is a time to think again from fundamentals. While concentrating on the definition of the problem, the confusion could subside.

 

The confusion may have arisen because you have muddled up facts and re-thinking might help to sort out facts. While sorting out facts, it is best to keep your opinions away.

If you still have difficulty in getting rid of the confusion, it will help to identify just the significant issues and leave aside the trivial ones. As you reduce the number of issues, the confusion could get resolved.

 

Case (17) - The mind is tired and wants to sleep, after running around too much

 

This might happen after a series of heavy mental activities are carried out within a short period. It can also happen when some of those activities are not to a person’s taste or range of abilities.

 

When the mind gets tired, the body seeks a break for replenishment of energy.

This is unlikely to happen when one is engaged in some unwholesome activity. It is in the nature of things that unwholesome engagements are temporarily enjoyable. Good examples are parties in which drinking or wasteful chatter is taking place. In such situations, tiredness or sleepiness may not arise. Therefore, youth and young adults find it easy to engage in late night partying without feeling mentally or physically tired. However, the same people, if asked to meditate into the night, may find it difficult to stay awake after a short while.

 

Whilst engaged in a wholesome activity, such as listening to a religious chanting or a sermon, or in meditation, sloth and torpor is more likely to occur.

 

What are the possible solutions? In an extreme case, the best thing is to forget everything and have a good rest or sleep.

 

Short of that, a person can have a glass of cool water, look at the open sky, do a short walk among the trees, or engage in mild exercise. For meditators, more actions are recommended in commentaries and suggested by meditation teachers.  

If laziness is a perennial problem, it is good to reflect on the shortness of life.

 

Case (18) - The eyes try to see what is here but the mind dwells on what is there

 

This a common experience. Here the person is not living in the present moment.

 

The general solution is to develop mindfulness (or sati). Alternatively, one can observe the surroundings more carefully and with interest. Are you aware of where you are currently, what you are about, what you are doing, what time of the day it is, who is around you, and does your behaviour suit the social surrounding?

 

In short, are your five physical senses active?  If they are active, the mind sense has little time left for wandering around. That implies that your mind is not out of control.

 

In Abhidhamma we are taught that the mind can do only one thing at one time. If you are supposed to see something, you cannot think of another thing at the same time. You will fail to do either of the two tasks. It makes sense to put the mind on one object at one time.

 

Finally, a person who wishes to get rid of this tendency must seek an opportunity to learn and practise mindfulness (sati) meditation.

 

Case (19) - The mind tries to do too many things at the same time

 

Life is frightening for some people because they always see a mountain of things to be done at any given moment. Something must be wrong. There are others who carry huge responsibilities but seem to be unruffled and light-hearted. What is the secret?

The common-sense approach would be to prioritise and select only a few activities to be carried out. Otherwise, a person cannot continue or progress. In the discourse on Metta (loving-kindness) it says one needs to have only minimal duties. That is necessary for one who is trying to follow the spiritual path.

 

What about the path to worldly happiness? Again, some think that to succeed in the job or in business, one must carry a huge load of work. That is not true. If you keep good relations, if you have no ulterior motives, and if you are genuinely committed to duty, progress will be smooth, and obligations will not pile up in the workplace. One needs to review workload now and then.

 

If there is something unwholesome in your mind, that must be identified and cleared.

 

Similar considerations apply in the domestic scene. 

 

Having too many things to do is not natural. One might be collecting too many jobs to do for hidden reasons. It might be that you need more training in management, particularly the ability to delegate work to manage the apparent workload.

 

Were you trying to impress the boss or somebody else? Do you tend to waste time in the office on lower priority activities or engaging in frivolous talk with colleagues? These might be some of the reasons why work has piled up.

 

Case (20) - The mind enjoys having a pipedream

 

This is not uncommon. The question is whether one is aware that a pipe dream is going on. If one is not aware, then the problem is serious. If one is aware, it would be possible to take control of it.

This problem arises due to a natural reason, namely that the mind is unable to stay in the present moment. Hence it tries to live in the future. Imagine something, even an absurd thing, and then let your mind enjoy the imagined thing. It will keep going. It is easy to do.

 

The tendency to dream grows because we have unfulfilled desires. When you come to understand that we can procure only a limited number of things, the dreaming will automatically reduce.

 

This does not mean that planning is not good. Planning is a deliberate activity, whereas in daydreaming, the mind is pushing you this way or that way, resulting in wasted time and mental energy.

 

 

4600 to 4999 held in reserve

5000 to 5999 under development

THE END OF TE LESSON BANK IN DHAMMA