GUIDANCE TO THE PRACTICE 0F BUDDHISM
Selections from various types of simple daily Buddhist practices will be useful to young people as well as adults. Ask a counsellor to guide you.
DHAMMA PRACTICE TRAINING ACADEMY (DPTA)
LESSON BANK 5-LESSONS IN THE PRACTICE OF BUDDHISM
Revised on 17 October 2022
Number of lessons at present 41
Number of pages at present 48
This bank of lessons regarding recommended practice covers a few lessons beginning from very simple ones that can be easily understood by a beginner who wishes to get a glimpse of methods of practice, easy to learn and easy to do.
It is not intended to cover all possible varieties of practice but rather present a few that can be understood and put to work easily.
Some of the later lessons may need a great deal more understanding and preparation. These might also need the help of a Buddhist Counsellor.
A reader can make a request for contact with a senior counsellor, subject to availability.
Enquiries can be addressed to This email address is being protected from spambots. You need JavaScript enabled to view it.
The five sections in the lessons bank are:
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 THE LESSON BANK IN PRACTICE
LESSON BRIEF DESCRIPTION EDITING RECORD
NUMBER LANGUAGE CONTENT
GOTO PAGE
6000 04 Dhamma practice CDS
6001 05 Seeking noble friends GS
6002 06 Keeping away from ignoble associates
6003 07 Commencing practice
6004 08 Minimal Dhamma learning
6005 09 Paying homage to the Buddha
6006 10 Taking refuge in the triple gem
6007 11 Three stages of initial self-development
6008 12 Three stages of higher self-development
6009 12 Management of the senses
6010 13 Eradicating unwholesome behaviour
6011 to6049 reserved
6050 14 Holding a balance in life
6051 15 Balancing practice with studies
6052 16 Balancing practice with family duties
6053 17 Balancing practice with livelihood
6054 17 Balancing practice with community obligations
6055 to 6060 reserved
6061 18 The allocation of time for practice
6062 19 The choice of a place for practice
6063 to 6079 reserved
6080 20 Taking precepts
6081 21 Taking precepts-five precepts
6082 22 Taking precepts-eight precepts of livelihood
6083 23 Taking precepts-eight precepts
6084 25 Taking precepts-novice precepts
6085 26 Taking precepts-precepts for monks and nuns
6086 to 6089 reserved
6090 27 Giving up household life
6500 27 Choice of a system of practice
6550 28 The ten perfections
6551 29 Ten Perfections-Generosity
6552 30 Ten Perfections-Morality
6553 32 Ten Perfections-Renunciation
6554 33 Ten Perfections-Wisdom
6555 34 Ten Perfections-Effort
6556 35 Ten Perfections-Patience
6557 37 Ten Perfections-Truthfulness
6558 37 Ten Perfections-Determination
6559 38 Ten Perfections-Lovingkindness
5560 39 Ten Perfections-Equanimity
6901 40 Leaving aside the past and future DDS
6911 43 Practising to obtain the absorptions (jhana1 to 4)
6902 to 6999 reserved
NAMES AND INITIALS OF EDITORS
Chula de Silva CDS
Dayani de Silva DDS
END OF LESSON BANK IN DHAMA PRACTICE
The numbers in the left column are lesson numbers
LESSON BROAD TOPIC OF LESSON
NUMBER
6000 DHAMMA PRACTICE
There is no single formula for the practice of the teachings of the Buddha. That may be, because of the collection of teachings, the Tripitaka is so vast, and believed to consist of about 84,000 teachings. The Buddha had conversations with people he met, and they were of diverse types. Even then, not everyone had the good fortune of learning from the Buddha. Their minds were not quite ready. Past kamma itself might have been a factor.
People who had the good fortune of benefitting from meeting or listening to the Buddha included, children as young as seven years, the elderly, men, women, recluses, human beings, celestial beings, well known criminals, kings and Queens, royals, rich and poor, educated, and uneducated, learned and rustic, intelligent and ordinary, and of every possible sort.
We do not know exactly who we are, and therefore it is best to start with the assumption that we have good kamma, and that we will succeed in our wholesome endeavours. Resources will be at our doors if we honestly take that attitude.
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208 Reading script and speaking about the main points
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Where to begin is the most important question.
Should we make a thorough study of the entire teaching? Should we look for the best teacher in the world? Should we travel from one country to another in search of advice? Scores of questions arise in the mind, and we tend to waste a lot of time and resources in this venture.
The advice of the Buddha seems to be brief and simple. Seek a noble firmed was the answer. Even to those fortunate enough to attain the first stage of enlightenment, still the answer was the same. When Venerable Ananda his long-term attendant said that half the success of one seeking spirituality was the association with a noble friend, the Buddha said that noble friendship was the entire reason for spiritual success. Hence, this is of utmost importance.
The next question is where do we find noble friends?
Again, the answer is that we should look for the noble friend within ourselves. If I am not a noble friend to myself, how can anyone else be? So, try making a beginning within yourself. A simple beginning is enough. Decide right now to be kind to yourself. Stop blaming yourself for who you are or worry about what you will be. Just decide to be kind to yourself from now on. Build up your self slowly, examining what is going on in your own mind.
When you commit yourself to a simple practice like this, others with like minds tend to offer help. Eventually a circle of noble friends will build up. Let it happen.
The second noble friend for you is the Buddha. Learn a little about him and his teachings. As you progress the Buddha will become more and more a close friend to you.
At a later stage, the Dhamma will become a noble friend. The little that you have learnt is enough for the time being.
There is another noble friend waiting for you, that is practitioner like you. If a monk or nun is available in your area, you can look to him or her as an advanced practitioner.
Buddhist counsellors accessible through this website might become a part of your circle of noble friends. Never look for scores of friends. There is no need.
Learn to be wise in choosing your noble friends.
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208 Reading script and speaking about the main points
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6002 KEEPING AWAY FROM IGNOBLE ASSOCIATES
What we build up with the help of noble friends can be adversely affected because of the influence of one ignoble associate. Such a person will look very friendly but may have poor intentions. They usually interfere with our practice and try to dissuade us from following the path of spirituality.
The practice must be protected from such individuals.
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208 Reading script and speaking about the main points
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6003 COMMENCING PRACTICE
Learning to be quiet is useful. Talk when necessary but there is no need to talk for the sake of talking. Many mistakes are made in engaging in unnecessary speaking. Learn to be silent most of the time. This is valuable unwritten precept. It will also help in developing the mind through meditation.
Another simple practice is observing the five precepts described as part of Dhamma.
It is better to practice the eight precepts of livelihood. This set is as follows:
Not to kill living beings
Not to steal
Not to engage in misconduct
Not to tell lies
Not to spread slanders
Not to utter harsh words
Not to engage in meaningless chatter
Not to engage in wrong livelihood
The seventh precept can bring about remarkable change in a person. The first four coupled with not taking intoxicants is usually called the five precepts.
No formalities are required as these are rules one decides to follow voluntarily.
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208 Reading script and speaking about the main points
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6004 MINIMAL DHAMMA LEARNING ESSENTIAL
A practitioner needs to acquire a minimal learning of the Dhamma, to make sense of what he does in the practice. It is not recommended that the practice be based on faith only. The minimal learning can be picked from other sections of this collection of lessons.
Help is always available from Buddhist Counsellor to sort out between what is necessary and what is superfluous for a particular practitioner.
It is a common mistake that even advanced practitioners look for a massive amount of Dhamma learning before they start practising. It should be the other way around. In temples where Dhamma is taught through regular sermons, this habit of amassing Dhamma knowledge is prevalent. Some individuals keep doing this all their lives.
Another similar mistake is in countries where Dhamma books are available for free distribution, people pile up books just for reading. A counsellor needs to advice people how to give emphasis to practice.
One of amin purposes of this website is to help visitors to understand the urgency of practice.
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208 Reading script and speaking about the main points
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6005 PAYING HOMAGE TO THE BUDDHA
Many educated people are not interested in regular practice of paying homage to the Buddha. Paying homage is not just a way of showing respect to the Buddha. It is also a confirmation of the idea of the Buddha. Hence one needs to get a good idea of the statement of homage.
In Pai, the statement of paying homage includes three important words Bhagavato, Arahato, Samma Sambuddhassa. What do these words mean? Many explanations have been given by scholars. One explanation is given here.
The term Bhagavato is often translated as the fortunate one. What makes a person fortunate? A fortunate person has accumulated good kamma. It is a combination of meritorious conduct as well as skilful (kusala) conduct. So, a Buddha has the supreme attribute of being full of Kusala.
The term Arahato seems to imply that the actions of Buddha excludes all that is considered unskilful. This virtually the same idea but expressed in a negative way.
Samma Sambuddha implies that the person is accomplished in every way. There is no one to compare with the Buddha. When all kusala is there, when all akusala has been eliminated, and when this is attained fully understanding it, then we have the concept of the Buddha. This concept of the Buddha can be related even remotely to our own experience in spiritual practice and is well suited to the idea of paying homage to the Buddha.
To summarise, the one who is full of skills, and has eliminated all unskilfulness, with complete understanding of these two features is my spiritual guide, and I pay homage to him.
Repetition of this thought at appropriate times, and remembering it at all times, surely, should be beneficial to us in our spiritual practice.
Instead of arguing about the meanings of terms this is far more beneficial as a practical achievement.
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607 Experiments in contemplating the Buddha
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6006 TAKING REFUGE IN THE TRIPLE GEM
Everyone runs into difficult situations now and then and at such times we need to shelter ourselves from harm. That is why we need refuges. What better refuge can there be other then the Triple Gem, the Buddha, Dhamma and Sangha. We have seen some attributes of the Buddha. The Dhamma represents the Buddha today. The Sangha are those spiritual individuals who carry the message of the Dhamma and protect it.
In a way, the three concepts amount to the same essential idea.
If I want a to be called a Buddhist then taking the three refuges with proper understanding, is the easiest way to formally become a Buddhist.
At the start our understanding is bound to be minimal. With more practice and learning of the Dhamma, the idea of refuge begins to grow.
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208 Reading the script and speaking about the main points
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6007 THREE STAGES OF INITIAL SELF-DEVELOPMENT
In our initial practice, three stages of development can be recognised, Generosity (Dana), Morality (Sila), and Mind development (Bhavana). Generosity is not merely giving things to others but giving coupled with understanding. Morality is to conduct our life so that we do not harm ourselves and we do not harm others. Mind development is disciplining the mind so that no harm is caused to ourselves or to others.
Some people think that charity is not relevant. That is not correct. Later you will realise how charity paves the way for mental development. It helps to dissolve the dirt that envelop the mind.
One cannot just jump at the idea of mind development as the key practice. Generosity and morality both directly facilitate the process.
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208 Reading the script and speaking about the main points
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6008 THREE STAGES OF HIGHER SELF-DEVELOPMENT
After some practice, generosity becomes natural. It is then a thing that happens rather than a thing that is done. It becomes an attitude of mind. The things that you give begins to include kindness and compassion. Ultimately it becomes very wise and all pervading.
At that stage the practice gets on to the next level, Morality, Concentration and Wisdom. Concentration of mind is more like stilling the mind and calming the mind rather than a vigorous action to hold it on one object. Mind development must be a soft exercise.
Wisdom development is attempted through the development of mindfulness. Here one develops the ability to move the mind with the current action mental, verbal or corporeal. It is recommended that these three work together.
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208 Reading the script and speaking about the main points
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6009 MANAGEMENT OF THE SENSES
A simple approach to practice is the management of the six senses, eye, ear, nose, tongue, body, and mind. It can start where you can and it as time and practice goes on, it can expand and ramify.
For example, observe your own behaviour and inclinations, and notice which sense is active. In its activities does it bring you more problems and complications? If it does, then pay more attention to it. Try to discover the origins of such complications and whether these can be managed better.
Generally, complications occur due to excessive attachments. Can these attachment s be reduced through understanding? have the negative aspects of attachments been looked at? Does that help in reducing the attachments?
These exercises cannot be done vaguely. Thoughts must be directed to specific senses. If you always desire to watch television,
Then pay attention that tendency and see why you are doing it and whether it can be reduced. If you manage to reduce it a little, note that you have succeeded. Then you can proceed to tackle another problem and so on.
Every time you succeed you get a little more peace of mind and that can motivate you to further action.
Managing the senses is not easy or quick. It must be done carefully, slowly and mindfully.
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206 Participating in Dhamma discussions
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6010 ERADICATING UNWHOLESOME BEHAVIOUR
Unwholesome (akusala) behaviour is discussed in the lessons relating to ethics. In general, unwholesomeness means that it is not conducive to spiritual progress, or not directed towards the attainment of enlightenment.
It is very important to learn what is unwholesome and try to clip them off from your behaviour. For example, telling lies is unwholesome behaviour. It is prompted by some craving or desire, some anger or ill will, or by ignorance embedded in the mind.
Good practice requires that such behaviour must be scrutinised, the roots discovered, and the behaviour eradicated.
Unwholesomeness is widely distributed and entrenched that it is impossible to tackle this problem in a day or two. Examine the whole field and identify where the attack should begin. Begin at that point. Destroying at that point has the ability to make other points loose and slippery. The also tend to get destroyed automatically, making the task of the practitioner easy as times goes on.
In paying homage to the Buddha, the second term is an indication that the Buddha has succeeded in eradicating all unwholesomeness. Hence, this is a key aspect of our practice. It relatively easy to master and it is far-reaching.
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206 Participating in Dhamma discussions
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6011 to 6049 are held in reserve
6050 HOLDING A BLANCE N LIFE
Many feel the need to get a balance in life. When one starts practising, initially there is a tendency to lose the normal balance. One tends to go to extremes. Knowing that can happen one should be ready to deal with it arises at all. The writer is aware many who have faced this type of situation. As they were not prepared for it, the tendency is to live with it, complaining all the time, or being unhappy all the time, unable to cope with the imbalance.
If there is a noble friend, the friend must be able to help resolve the problem.
Disturbance of balance can occur with respect to the family, to the study environment, to the work environment or the community environment. ^he community environment in a temple might offer an opportunity for a correction.
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213 Thorough discussions
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6051 BALANCING PRACTICE WITH STUDIES
Tertiary students who suddenly get interested in practice, tend to mix up the tendency with their study capabilities, and begin to think that because of their intelligence and knowledge, they can rush into religious practice comfortably. Capability at this age can play a negative role in a case like this.
The writer came across a student who had completed the first degree and was continuing with studies. He had read a lot about Buddhism in various traditions and was full of knowledge. Then he noticed defects in the writings of well-known scholars and started losing faith in them. He spent a lot of money and time travelling to various countries to meet and assess prospective teachers, perhaps hoping to find the most reliable teacher. Young people like this can waste their lives in researching the impossible. A little simple practice might have solved the problem easily.
Lack of balance was the problem.
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213 Thorough discussions
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6052 BALANCING WITH FAMILY DUTIES
People who are recently married and may be with young children fall into the trap of imbalance for different reasons.
It takes time for the couple to understand each other and learn to work together as a team. Patience and trust are important. Most initial problems get resolved with time. If there are difficult points, the two people should sit together and discuss. Ignoring differences is not a solution.
The birth of children creates a whole heap of new problems. Again, it takes time to find solutions. The natural love of children often helps to resolve the problems faced by parents.
Preparation in Dhamma practice can help a great deal. People of this age make the mistake of ignoring Dhamma practice as irrelevant. Dhamma is not irrelevant at any age range.
It is a fact of life that parents of the young couple tend to add to the problems. The senior parents need to show compassion to the young couple, avoid complaining all the time.
Teaching techniques from techniques bank suggested:
108 Developing the skill of managing limits and measures
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6053 BALANCING PRRACTICE WITH LIVELIHOOD
It does not make sense to rush for a change of livelihood to allow time and energy to practice. If there is a major factor that makes it impossible to practice while being in a particular livelihood, that must be considered very early. A possible case may be that the job required one to keep breaking simple precepts. Even then there is no need to rush. It is good to take to take time to switch over to a better job.
Sometimes the problem is with the behaviour of workmates. Good inter-personal relationships might be a solution. The desire to be different or exclusive is not helpful. Being tactful is valuable in cases like this. If you remember to be a noble friend, you would be able win over others to your principles.
Complaining to seniors needs to be avoided.
Teaching techniques from techniques bank suggested:
108 Developing the skill of managing limits and measures
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6054 BALANCINNG WITH COMMUNITY OBLIGATIONS
Nearly always we belong to a community. A community is useful. Minimal contact with neighbours cannot be avoided. The extent of contact needs to be managed in a peaceful and effective way. Trying to be exclusive does not help. Harmony is necessary in a group.
Even in a temple, it is possible to notice the existence of small groups who consider themselves to be exclusive in relation to practice. Is this necessary?
Some dedicate themselves to making offerings to the Buddha with great devotion. Some become keen to learn the Dhamma. Some wish to become meditators. It is far better to belong to every such group and participate within your capabilities, than rejecting on type of practice that you do not approve. Such an attitude of rejection is probably based on a lack of understanding. All different practices help in building up spirituality.
Trying to be exclusive might contribute to strengthening the self-idea. Which is not part of effective practice.
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108 Developing the skill of managing limits and measures
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6055 to 6060 are held in reserve
6061 THE ALLOCATION OF TIME FOR PRACTICE
In a way, there is no need to allocate time for Dhamma practice. Dhamma practice needs to occur all the time. For concerted practice it might be useful allocate a time.
If you are looking for daily practice of meditation, early morning soon after waking up and sometime before you go to sleep is a possible choice. During weekends, a Saturday afternoon or a Sunday morning would be a practical choice. For the elderly much more choices are available. A choice and adherence to that choice is good as no choice would mean that you keep postponing for ever.
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108 Developing the skill of managing limits and measures
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6062 CHLICE OF A PLACE FOR PRACTICE
Once again, the place of practice must be wherever you are right now. The practice itself is within you and does not depend on the place. However, when it comes to training in a particular way of practice or when concerted practice is considered necessary, then a suitable place needs to be chosen.
In the case of training in meditation, a suitable place is recommended by the buddha. The places recommended are a thicket a little away from the population, under a tree or in a place not occupied by others. A temple hall is treated as a suitable place for training in meditation. The idea is that the five senses do not get disturbed by objects around. Sounds from birds and the surrounding are hard to eliminate. These can be used as a boundary within which the mind can stay.
Even then nothing can prevent the mind from roaming around mental objects. The recommendation is that mindfulness can be trained to follow the movement of the mind with mental objects.
That practice is also a type of training in mindfulness and there is no need to complain about it.
Concentration on single objects might not be easy. Hence, there is a possibility of occasional switching from concentration to mindfulness. Ultimately the more valuable training is in mindfulness according to the Buddha.
Object based concentration as the practice of the pre-Buddhist era.
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108 Developing the skill of managing limits and measures
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6063 TO 6079 ARE HELD IN RESERVE
Taking precepts is a good type of practice. In the types of practice generosity, morality, concentration and development of wisdom, morality occupies a vital position. It is the development of virtues.
Many sets of precepts are available, and one can choose what is suitable at a given time. The main types are:
Five precepts
Eight precepts of livelihood
Eight precepts
Ten precepts for laymen
Novice precepts
Ordination precepts for monks
Ordination precepts for nuns
It is recommended that five precepts must be observed on a daily basis. Eight precepts of livelihood are still better and closer to spirituality.
The others are considered to be higher precepts.
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113 Synthesis of packets of data
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6081 TAKING PRECEPTS-FIVE PRECEPTS
It is recommended that every practitioner observe the five precepts on a continuing basis. The five precepts are:
1 Avoid killing any living being
2 Avoid stealing
3 Avoid misconduct
4 Avoid telling lies
5 Avoid taking intoxicants
Each of these acts is complete when a set of conditions are complete. These conditions can be discussed in the Dhamma.
The five precepts can form a foundation for a wholesome life. Firstly, it prevents one harming one-self. Secondly, it prevents one harming. If all people observe the five precepts, there will be social harmony.
Regarding the first precept, people ask whether animals are included. Yes, it does. Even insects are included. In some locations insects are a nuisance and there is a tendency to kill. Mechanisms to avoid such killing are available.
People also ask whether unintended killing means the breaking of the first precepts. No, if the is no intention, then the precept is not broken. Unintended killings go on all the time. We do our best to avoid these.
The question also arises whether the first precept leads to vegetarianism. It is good to avoid fish and meat as far as possible. However, a determination to avoid fish, meat, and the like, is not recommended. We can hold a realistic balance in this matter.
In some religious systems, vegetarianism is a rule and more than that, those followers believe that observing this rule leads one to enlightenment. According to Buddhism, such a belief can in fact be an obstacle to spiritual progress.
In the second precept, it is not merely taking what belongs to another in a material sense directly. For example, taking a bribe would be stealing.
The third precept is necessary for family life. No one should interfere with the close relationship between a husband and wife.
Telling lies can give most unexpected results, and must therefore be avoided. There is nothing to be treated as a minor lie. It is a bad habit.
It is known that drinking alcohol and taking intoxicating drugs has become common in the whole world today. A sober mind is the gift of humans and make their minds different from those of animals. When a person gets intoxicated he or she descends to the lower level.
There is no prescribed ritual for taking the five precepts. The common practice however is to first take the three refuges, Buddha, Dhamma and Sangha, and then decide that you will observe the five precepts. You can do it in front of a Buddha statue, led by a monk or nun. These formalities help in making the voluntary decision stronger.
You can take the precepts at home in a convenient place. You must be settled in mind and clear and happy about what you are doing.
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113 Synthesis of packets of data
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-EIGHT PRECEPTS OF LIVELIHOOD
This is like an extension to the five precepts. The precepts are as follows:
1 Avoid killing any living being
2 Avoid stealing
3 Avoid misconduct
4 Avoid telling lies
5 Avoid spreading slanders
6 Avoid harsh speech
7 Avoid frivolous speech
8 Avoid wrong livelihood
The first three relate to bodily actions. The next four relate to speech. The last on relates to livelihood.
It seems that most of the failures occur in relation to speech. Out of that lot we need to guard ourselves from meaningless speech. A person who practices the five precepts for some time, should try to observe the eight precepts of livelihood. It is more useful.
There are no prescribed formalities to take these precepts. The process is similar to that of the five precepts.
The eight precepts of livelihood are more likely to set one on the path to spirituality than the five precepts. The five precepts enable general harmony in society and within the individual. The eight precepts of livelihood have an immediate bearing on changing one’s life.
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113 Synthesis of packets of data
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6083 TAKING PRECEPTS
-EIGHT PRECEPTS
This is a technical departure from normal household life. Eight precepts are normally taken on selected days, say one day a month or four days a month. The most appropriate place is a temple though one can observe the eight precepts at home.
In Buddhist countries the normal practice now is to take the eight precepts on a full moon day. There are no formalities in general.
The eight precepts are:
1 Avoid killing any living being
2 Avoid stealing
3 Observe celibacy
4 Avoid telling lies
5 Avoid intoxicants
6 Avoid taking food at inappropriate times
7 Avoid these:
7.1 Dancing
7.2 Singing
7.3 Music
7.4 Comedy shows
7.5 Glamour wear like Garlands
7.7 Cosmetics, scents, applications
7.8 Self-appearance enhancements
8 Avoid high or large seats for comfort
The first major difference is in precept 4 implying separation from the spouse. Precept 6 is a refrainment from excessive pleasing of the tongue sense. Precept 7 has a series of items. 7.1 to 7.9 are refrainments pertaining to the senses eye, ear, nose, and body. Precept eight relates to restrainment regarding the body. These call for restraining the senses.
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113 Synthesis of packets of data
213 Thorough discussions
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-PRECEPTS FOR NOVICE MONK OR NUN
A novice monk or nun will take the above set of precepts with the addition of one more rule, that is to avoid dealing in money.
A lay person too can take the ten precepts in a slightly different way. In substance the eight precepts are worded as nine in the case of the ten precepts.
Most people spend some time as novices under the control of a teacher and live in temples. The idea is to get used to a monastic life before becoming a fully ordained monk or nun. As novices they need to shave the head and wear a robe. The robes in Theravada and Mahayana are different.
If you are interested in becoming a novice monk or nun, it is best to first consult a fully ordained monk or nun in a temple.
There is a controversy regarding the lineage of nuns as in some traditions it is
believed that the order of nuns has ceased to exist.
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113 Synthesis of packets of data
213 Thorough discussions
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6085 TAKING PRECEPTS
-PRECEPTS FOR A MONK OR NUN
These precepts may not be the same in different traditions although there are common features.
In the Theravada tradition based in south and southeast Asian countries, there are more than 220 precepts for a monk. Out of these four are considered essential. If these are broken, then the status of a monk is lost.
A person who wished to become a monk or nun first needs to consult an ordained monk.
There are various ceremonies attached to the ordination of a monk. Traditionally all monks in an area are consulted before admitting a person to the order of monks.
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206 Participation in Dhamma discussion
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6086 TO 6089 ARE HELD IN RESERVE
6090 GIVING UP HOUSEHOLD LIFE
In some countries becoming a monk or nun is treated as an essential part of life and ordinations are performed for short periods like three months, one year or five years. This practice is common in Burma, Thailand, Laos, and Cambodia. In Sri Lanka ordination is much less prevalent and is intended for a lifetime. However, it is allowable to disrobe at any time.
Some people who get suddenly interested in learning and practising Buddhism, tend to feel the necessity to ordain as monks or nuns without adequate consideration or preparation. It can be a kind of thrill but may end as a disappointment.
Other methods of practice are recommended before deciding to take the robes.
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213 Thorough discussions
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6091 TO 6499 ARE HELD IN RESERVE
6500 CHOICE OF A SYSTEM OF PRACTICE
There is a wide choice of systems of practice promoted by temples. monasteries, nunneries, and Buddhist associations all over the world. Many of these systems are accessible through the internet. It is not easy to identify what the best systems are. For beginners and young people this website provides adequate guidance. Information and assistance can be requested via email This email address is being protected from spambots. You need JavaScript enabled to view it.
At the same time one does not have to go all over the world looking for the best system of practice.
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111 Making proper choices
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6550 PRACTSING THE PERFECTIONS OF AN ASPIRANT TO BUDDHAHOOD
The perfections listed in Mahayana and Theravada are different. In Theravada the following are the ten perfections an aspirant to Buddhahood needs to develop over many lives in the cycle of births and deaths so that he will ultimately become a Buddha.
1 Generosity
2 Virtue
3 Renunciation
4 Wisdom
5 Effort
6 Patience
7 Truthfulness
8 Determination
9 Loving-kindness
10 Equanimity
This sequence is not a practising order. Any item can be practised at any time. Emphasis may be laid on one or more items at a give time or in a given life. Some of the past life stories of the Bodhisatta (aspirant to Buddhahood) describe the emphasis laid on one or more of the above items.
Initially our practice might be quite basic but that might be a good start. There is no need for perfection at the early stage.
One must not start by going into practise in an extreme way. Birth stories describe extreme practices that will not suit many of us. It is the principle that matters. Not the extent of practice.
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113 Synthesis of packets of data
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6551 THE TEN PERFECTIONS-(1) GENEROSITY
Generosity is an idea common to all religions, though practised in different ways. In Buddhism the purpose of generosity has a specific meaning. The ultimate aim is the ending of craving in all forms. The process of ending craving is not that easy to implement. It needs to be gradual and measured.
The practice of generosity seems to provide the background required to weaken craving. Craving and attachment work closely together. Reducing attachment, say to material things, is a convenient method of starting to reduce craving.
That is why generosity is so important.
Generosity can start in a small way like giving away a few of your possessions to another in need and enjoying the act of giving. Every time you give something away, the mind becomes softer, and it becomes easier to be benevolent.
There are many other advantages of being charitable. Charity tends to make people more equal than otherwise. The gap between those who have and those who have not, decreases at least a little, reducing jealousy and enmities.
Indirectly and in the long term it also helps to reduce the idea of the self and reducing pride in the self. In Theravada Buddhism, managing the self-idea is the key to attaining the first stage of enlightenment.
The Bodhisatta practised generosity in many lives. The famous story of King Vessantara in a recent life of the Bodhisatta, is well known.
The concept of generosity is a very wide one. You can get an idea by reading about generosity in the lesson bank on Discourses. Lesson 0214 as on 10 May 2022.
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113 Synthesis of packets of data
212 Speaking about own experience
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6552 THE TEN PERFECTIONS-(2) MORALITY
The various rules regarding morality are discussed in lessons in the Dhamma lessons bank on this website. The purpose here is to relate it to reasons for practice of morality, and the way to practice these.
There are people who dispute the value of morality, particularly in the West. If a person wants to attain enlightenment, morality needs to be practiced from the first day. Why is that?
Why did the Bodhisatta practise morality consistently? It is because he found it to be a pillar in the practice. If generosity is one pillar, morality is another.
We live in a world of sense experiences. The six sense doors constantly bring in information. It is hard to close them. The moment information is received, a sensation or feeling arises. The feeling can lead to an attraction or a repulsion.
These cause the continuation of the cycle of births and deaths. If one wants to end this cycle by attaining enlightenment, senses must be managed properly. That is morality.
Practising morality is observing rules of morality. We can choose the rules we want to follow.
A good point to start is in the use of words. You can choose not to tell lies. A more useful rule is to reduce meaningless chatter. Gradually you will see other opportunities for practice.
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213 Thorough discussions
212 Speaking about own experience
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6553 THE TEN PERFECTIONS-(3) 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. The practice of renunciation can begin in keeping away a few things you like.
Suppose you are in the habit of watching TV for many hours, one easy step is to reduce the number of hours by a little. That relates to the eye sense.
It can also be tried with music. It is not advisable to eliminate it at once. Gradual reduction is more realistic.
If you are addicted to eating things all the time, then you can fix certain hours as eating times.
A common experience is lying on comfortable seats at the wrong time.
Some people straight from work feel like sitting on a couch immediately. It is best to stop this practice.
All poor practices lead to some sort of suffering. Gradually practising renunciation leads to happiness.
Once the skill of renunciation is established, it can be developed into a major practice by decision. Take measured steps and do not rush.
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213 Thorough discussions
212 Speaking about own experience
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6554 THE TEN PERFECTIONS-4 WISDOM
In Buddhism, wisdom is the aim of the practice. In fact, one can say that all different types of practice are expected to lead to wisdom, if not immediately, at least ultimately.
At the outset, the practitioner needs to know that in Buddhism, wisdom mean intelligence or knowledge as such, though both could be contributing factors. There is an element of morality in wisdom. If morality is absent, then there is no Buddhist wisdom.
In the noble eight-fold path, the closest to wisdom is Right View (samma Ditthi). Hence, practice to grow wisdom can be picked up from ideas of right view. Right view is discussed in some detail in the lesson bank in Dhamma. A few points aligned with practice are given here.
My practice needs to include development of confidence in the Buddha, on the basis of what I understand from the Dhamma. I may not understand the Buddha fully at this moment. That is alright.
It would suggest that I must have confidence in the Dhamma and the Sangha.
The next thing to understand is the idea of morality. Faced with the need to think, speak, or act in a situation, there is a thought in my mind. Do I know whether this thought is wholesome or unwholesome, good, or bad? If I can, I have some amount of wisdom.
Do I have the skill to notice the existence suffering in an experience, visible right now or likely to occur in the future?
If all these are experienced, then I can be satisfied that have some amount of right view and wisdom. Note these might not be experienced hundred percent immediately as you get into practice.
The famous jataka (birth) story of the Bodhisatta Mahoushada, shows his display of wisdom. Most of the illustrations are related to intelligence, in this case.
When you read the discourses, note how the Buddha starts and conducts conversations with people. These are supreme examples of the wisdom of the Buddha.
The first great disciple of the Buddha, Venerable Sariputta, was recognised as only second to the Buddha as regards wisdom.
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213 Thorough discussions
212 Speaking about own experience
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6555 THE TEN PERFECTIONS-5 EFFORT
This is discussed in some detail in the lesson bank in the Dhamma. The emphasis here is on the importance of effort in practice, and how we can develop it.
Effort here implies the four great efforts discussed in the Dhamma. The basis of applying effort is mindfulness. We need to be aware of what is going n in the mind. Constantly we need to compare what is in the mind with statements in the Dhamma. If our current thought is not good, we must understand that, and determine to get rid of it. After some practice, the moment we notice a bad thought, immediately it goes away, as if a thief got spotted by a search light.
If it does not go away, we need to reflect on unwanted consequences, damaging consequences and somehow gt rind of it. If there is a a difficulty, it is best to discuss with a counsellor.
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213 Thorough discussions
212 Speaking about own experience
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6556 THE TEN PERFECTIONS-6 PATIENCE
The application of effort to put up with a thing that is hard to put up with, nurtures patience. Knowledge of the Dhamma is helpful but is not a solution to impatience. Actual practice is necessary.
When you become agitated and impatient, there is no need to jump into action. Say to yourself that you are getting agitated. Look for the reason for the agitation.
You might have caused it unwittingly. If did that is worth laughing at. That brings in understanding, and the impatience will cease.
If your agitation appears to be caused by another, remember that forgives is a good thing. The agitation will go away.
Think of the likely poor consequences of impatient behaviour on your part, and practice calming down.
You can practice patience in real situations that upset you. Possible examples are, light rain, the sun getting warm, an unsightly appearance, an unpleasant ongoing sound, food that is somewhat bitter, an unwanted person hanging around and so on. When these are mild practice being patient for a little while.
That provides you with a basis to work on to build up patience in the long run.
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213 Thorough discussions
212 Speaking about own experience
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6557 THE TEN PERFECTIONS-7 TRUTHFULNESS
If you realise that a word you just uttered was really not true, it is worth correcting it then and there. When you practice this all the time, you develop the ability to tell the truth without much effort.
Truthfulness does not mean that you are obliged to tell the truth at every point. There are cases in which it is more sensible to be silent.
For example, it is worth noting that a statement though true must not be made at this time but can be rightly told later.
Also, a truth that is damaging to many is better withheld at least for now.
The practice truthfulness is good but must be done with care.
The correctness of telling the truth is sometimes a hard choice to make.
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213 Thorough discussions
212 Speaking about own experience
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6558 THE TEN PERFECTIONS-8 DETERMINATION
Determination can be practised in many fields of experience. For example, in sports one can make a determination to win, and it might help in winning. In studies one can determine to finish a section at a target time. In meditation, one can determine to go on for a time despite agitations.
There are ample opportunities to practice determination in relatively small things.
A useful determination is to practice the Dhamma regularly in a reasonable way.
Small beginnings are the way to learn and practice determination.
Energy and effort are necessary. Determination must relate to a worthwhile purpose and many cases going over the top is inadvisable.
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213 Thorough discussions
212 Speaking about own experience
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6559 THE TEN PERFECTIONS-9 LOVING KINDNESS
In Pali this is called Metta. There is no need to equate this with love. Goodwill is a better term to use.
One way of practising metta is to contemplate individuals or groups in succession and to wish them well. May you be well, happy, and useful is a simple way to spread goodwill and to practise metta. This type of practice involves one difficulty, that is when a person you do not like comes to your mind. It can be a person close to you. Initially, instead of getting stuck there, it is practical to bypass the case.
Later on, you can think of the reason why you have such an enmity. Is there some thing wrong in your own assessments and attitude? Is it some misunderstanding? Could it be a past kamma? Some day all parties must die and then these enmities must cease. All kinds of possibilities are there. Reflecting thus, we should try to alleviate the enmity.
Some day in your practice, the problem of enmities will cease. If you can wish well to a person, you do not like, that is a breakthrough, and the problem will not arise again. You will enjoy your spiritual achievement.
In traditionally Buddhist countries this practice is prevalent.
A method of practice recommended in the scriptures is spread goodwill standard directions, like North, South, East, West, Above and below. This methos might look nebulous at the start, but with constant practice, it becomes easy and meaningful.
At the end of a session of practice of metta, the practitioner must learn to feel a sense of enjoyment and achievement.
A few other ways to practise metta are given below:
1 Wishing well to every person that comes to your mind
2 Wishing recover to someone in difficulty and suffering
3 Feeling happy at the success of another
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213 Thorough discussions
212 Speaking about own experience
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6560 THE TEN PERFECTIONS-10 EQUANIMITY
Equanimity can be practised through informed contemplation or reminiscence with wisdom and mindfulness.
When confronted with an object you like, note that you like it. Reflect a little on the mental state of liking that you have now. Perhaps you like it because you liked similar things before. It might be that you liked it because you feel attached to it. You might feel that you own it or possess it.
Now, you can examine whether this brings you sadness now in the future. If you lost it, you might feel sad. If it deteriorated or ceased to exist, again you might feel sad. The sadness could be present now or might come up later. What about the negative aspects of the thing you like?
With these reflexions, your liking the object will get toned down. For a moment it may come down to zero. At that point of your mental experience, there is active neutrality. We can call it equanimity.
A similar though opposite contemplation. Reflexion or reminiscence with mindfulness and wisdom can be practised with something you dislike. At the end the dislike will cease, and you come to equanimity.
You might find it difficult to get the liking or disliking to zero, but if you can manage to reduce it, that itself is an achievement of your practice.
If you can always have a mind of equanimity, then you are on the path to enlightenment. Short of that you will be a happy person right now.
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213 Thorough discussions
212 Speaking about own experience
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6561 to 6900 held in reserve
6901 LEAVING ASIDE THE PAST AND THE FUTURE
One of the main impediments to progress towards enlightenment is our continued vague, fruitless, wasteful involvement with our past experiences and possible future experiences.
Lesson 0271 in the Bank of lessons on Discourses indicates a method of clearing past experiences and on thinking of future possibilities from the mind allowing it to deal with the present.
Briefly stated the method runs as follows.
MAIN POINTS TO RECOLLECT FROM THE DHAMMA
Experiences of the past are not relevant in general. There is nothing we can do in thinking vaguely about these.
However, if we recollect and reflect on any of these with a view to improving behaviour, and we do it mindfully and wisely, it may be some use. It involves decisions for future behaviour.
Also, reminiscing on wholesome experiences of the past, may help in promoting wholesome behaviour in the future.
Parallel considerations apply as regards thinking of future possibilities. These are vague to a great extent. Again, mindfully, and wisely, we might be able to make decisions for the future.
In particular, the following need to be reminisced:
1 I am not taken in by either the past or the future
2 I am not shaken by experiences of the past
3 I am committing myself to the development of the mind
4 I am ardently doing what needs to be done today, and now
5 Who knows whether death comes tomorrow?
6 Then both day and night become auspicious for me
HOW DOES ONE CHASE AFTER THE PAST?
It happens when we are vaguely thinking like this:
1 Delighting about the body of the past-
I was so handsome and strong those days
I was so healthy then
We had total peace at home due to good health
OR
I failed to do this or that to improve my health
And so, on
2 Delighting about past feelings
Similar positive or negative feelings from the past
3 Delighting about past perceptions
That idea was right and that was wrong
4 Delighting about past thoughts
I should have thought this way, but I did not
5 Delighting about past consciousness (the ability to sort out)
I could not distinguish correctly between this and that
When you do not think like this then you are not chasing after the past.
HOW DOES ONE CHASE AFTER EXPECTATIONS FOR THE FUTURE?
This happens when we are vaguely thinking like this:
1 Delighting about my body being such and such in future
2 Delighting about possible future feelings
3 Delighting about possible future perceptions
4 Delighting about possible future thoughts
5 Delighting about possible future consciousness
When you do not think vaguely like this, you are not chasing after future expectations.
In all these contemplations or reminiscences, it is not enough to think of the words, but it is essential to take the mind back or forth to the actual experiences and observe the futility of the recollection. Wise and mindful reminiscence helps to drop these past and future experiences and expectations from the mind. If it does not try again and then again, according to the bahulikata (repeated application) principle.
Feel joyous about the success.
This greatly helps in developing the jhanas.
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213 Thorough discussions
212 Speaking about own experience
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6911 PRACTISING TO DEVELOP THE FOUR ABSORPTIONS (JHANAS)
BASED ON SEKHA PATIPADA SUTTA
PRELIMINARY PRACTICE
One cannot jump int the practice of Jhana (absorptions) without any preliminary preparation. The steps shown in the Sekha Patipada Sutta can be a useful preparation. There are alternative methods of obtaining absorptions.
STEPS SHOWN IN SEKHA PATIPADA SUTTA
These are the stages of practice suggested.
1 Following the precepts as provided in the patimokkha. For a lay person this meant the five precepts on all days and the eight precepts on full-moon days.
2 Guarding the senses avoiding greed and aversion. There must be no grasping at things.
3 Taking food correctly. Food is not to be taken for enjoyment and play, for intoxication, for adding bulk to the body, or for beautification. Food is taken simply for survival.
4 Maintaining wakefulness. This meant awareness and attention. It did not mean keeping awake.
5 Maintaining the seven qualities as follows:
5.1 To be convinced about the Buddha
5.2 Shame at poor conduct
5.3 Concern about possible suffering due to poor conduct
5.4 Retaining teachings heard
5.5 Maintaining effort
5.6 Mindfulness
5.7 Noble penetration (of the Dhamma)
6 Ability to attain the four absorptions (Jhana) with ease
The four absorptions are then described.
The practice that leads to the four absorptions are detailed below.
WITHDRAWAL FROM SENSUALITY
The six senses are eye, year, nose, tongue, body, and the mind. For brevity we shall discuss the eye sense only. The discourse does not refer to total closure of the eye sense. The Pali word used is vivicca kama. Vivicca implies minimised, reduced, or atoned. So, the practice is to gradually reduce the use of the eye sense for the pleasing of the eye to almost zero. One can begin by reducing the number of hours one sees television shows. There are people who have done that effectively. Each time you try this greater peace of mind results, without losing anything substantial.
In parallel you can reduce the need to please the ear sense gradually. You do not need to achieve 100 percent in any of these, before trying the next sense. When you try to minimise the use of one sense, it is quite possible that the attachment to other senses also reduce without effort.
After some practice, you might notice the signs of success. There is no need to force yourself in these lines. Let it come with little effort. Learn to feel the peace at every stage and enjoy. That helps.
WITHDRAWAL FROM UNSKILFUL ACTIONS
In a way this is easier. It is more defined. The standard expected is higher. Here we choose a set of precepts like the ten skilful actions.
1 Avoid killing of living beings
2 Avoid stealing
3 Avoid bad conduct in relationships
4 Do not tell lies
5 Do not spread slanders
6 Do not use harsh speech
7 Do not engage in meaningless talk
8 Avoid greedy behaviour
9 Avoid hatred
10 Do not hold on to wrong views
The first three control the body, the next four control speech and last three control the mind. Once again these can be practised without stress. Training can be gradual. The result needs to be 100 percent. For example, you cannot say that you will not tell big lies. That is not good enough. That is why we set a high standard. There are people who observe the precepts fully.
ABSORPTION (JHANA) 1
Once you have succeeded in the two withdrawals mentioned above, you can say that you have achieved absorption 1 or the first Jhana.
However, vitakka and vicara (landing on memories, and evaluating them) will continue. The body, speech and mind are in control. However, as you remember things, there is a tendency to evaluate and engage the mind on such matters from one moment to another.
Some argue that this is not a proper absorption. But it is a step towards the second absorption. That is its value.
The first time you try this, you might take a bit of time for perfection. It is enough if you maintain the Jhana for a short time like 5 minutes. With repeated practice it will stay for longer. Once established the jhana will stay for as much as you want.
ABSORPTION (JHANA) 2
The next stage is reducing vitakka and vicara. In absorption 1, when the senses are toned down and no immoral actions are occurring, the mind can be quiet. In this situation a new thought can enter the mind and we call it vitakka. If that vitakka goes away it is well and good. In many cases it progresses to vicara, which means evaluating.
Suppose the new thought was about possible rain, the mind gets involved in further thoughts regarding the likely results of the rain. The practitioner first observes this process occurring. Then he decides to abandon those thoughts as worthless.
That results in absorption 2.
However, it might not last long as some stray thought again lands on the mind. The practitioner then sees the worthless aspect and gets rid of it. This way it takes time and experience to stay in Jhana 2 for a long time.
Composure of mind, unification of awareness and a sense of internal assurance result. This generates a sense of joy or rapture.
Jhana 2 will break down easily at the start. There is no need to get disappointed or upset. Repetition of the practice results in holding on for longer periods.
The practice must not be attempted during or after a busy day. It can be successful at a quiet time if you do not have heavy plans for tomorrow. Too many thoughts about the past or the future create the possibility of vitakka and vicara that need to be eliminated for jhana 2.
ABSORPTION (JHANA) 3
Sustained absorption 2 generates joy in the mind of the practitioner. The success of the practice and the composure causes this joy. This can be noticed and will be allowed to continue for some time. Finally, the elation fades away. The mind becomes equanimous, mindful and alert. The body feels a sort of pleasure. It is tranqullity.
ABSORPTION (JHANA) 4
Now the ideas of rapture, pleasure, pain, elation, and distress all get abandoned.
There continues purity of equanimity and mindfulness.
Now there is absorption 4.
What are the benefits of reaching absorption 4? It enables a breakout, an awakening, and an opportunity for the supreme rest.
This is an opportunity to direct the mind towards the reality of things such as
cause and effect. For example, the fetter of the self-view can then be broken.
Teaching techniques from techniques bank suggested:
213 Thorough discussions
212 Speaking about own experience
214 Thorough practice
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The following topics are under consideration
1 Ten meritorious actions
2 Daily routines for a Buddhist
3 Systematic learning of the Dhamma
4 Systematic learning of practising the Dhamma
5 Effort, Mindfulness, concentration as a cycle
THE END OF THE BANK OF LESSONS IN PRACTICE