Discourses

SELECTED DISCOURSES OF THE BUDDHA FROM THE SCRIPTURES

This is a brief listing of discourses given by the Buddha that will be helpful to beginners to identify teachings that are relevant to the needs of their age. A few are discussed here in detail. Others can be looked at on recommended websites given on the opening page of lessons. Ask for a counsellor to guide you.

DHAMMA PRACTICE TRAINING ACADEMY (DPTA)

LESSON BANK 1

LESSONS IN DISCOURSES OF THE BUDDHA AS IN THE PALI SCRIPTURES

UPDATED ON 27 NOV. 2022

The number of lessons at present is 72

Number of pages at present 121

These lessons are partly graded and can be understood by anyone who wishes to learn from the original teachings of the Dhamma for practice with minimal effort.

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

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

If you need a Buddhist Counsellor to help you, please send us an email via

This email address is being protected from spambots. You need JavaScript enabled to view it.

Alternatively, please get information from other source in the internet:

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.

CONTENTS OF LESSON BANK 1-DISCOURSES

NUMBER DESCRIPTION EDITING RECORD

GOTO PAGE LANG. CONT.

0001 6 Standard structure of a discourse

0002 6

0003 6

0100 6 Conditions of securing prosperity (welfare) JAC

0101 8 Confidence in the Buddha JAC

0102 9 The practice of virtue JAC

0103 11 Cultivating liberality (generosity) JAC

0104 12 Developing wisdom JAC

0105 13 Persistent effort JAC

0106 14 Being watchful JAC

0107 15 Good friendship JAC

0108 18 Balanced livelihood JAC

0109 18 Bad conduct JAC

0110 19 Drunkenness JAC

0111 19 Gambling JAC

0112 20 Unsuitable associates JAC

0113-149 Held in reserve

0150 21 Advice to Sigalaka

0151 Duties of children towards parents

0152 Reserved

0153 Duties of parents to children

0154 Duties of pupils to teachers

0155 Reserved

0156 Duties of wife to husband

0157 Reserved

0158 Duties of friends

0159 Reciprocal duties of friends

0160 Duties of masters to servants

0161 Reserved

0162 Duties of laymen towards monks and nuns

0163 to 0199 Held in reserve

0200 The Great discourse on Blessings

0201 Not associating with the ignoble

0202 Associating with the wise

0203 Honouring those worthy of honour

0204 Choice of a proper place to live

0205 Building a bank of past merit

0206 Setting one-self in the right direction

0207 Having much learning

0208 Skilled in the crafts

0209 Well-trained in moral conduct

0210 Being well-spoken

0211 Caring for mother and father

0212 Caring for spouse and children

0213 Being in a blameless engagement or occupation

0214 Generosity, liberality, Dana, charity, giving

0215 All-round proper conduct

0216 Helping relatives

0217 Being blameless in actions

0218 Avoidance of evil behaviour

0219 Abstinences

0220 Abstention from intoxicants

0221 Timely attention to meritorious acts

0222 Being respectful

0223 Being humble (humility)

0224 Being contended

0225 Gratitude

0226 Timely listening to the Dhamma

0227 Patience

0228 Compliance, obedience

0229 Seeing the Sangha

0230 Timely discussion of the Dhamma

0231 Self-restraint

0232 Holy practice

0233 Understanding the four noble truths

0234 Realising enlightenment (Nibbana)

0235 Results of enlightenment-the unshakeable mind

0236 Results of enlightenment-sorrowless, blissful

0237 Great discourse on blessings-English verses

0238 to 239 held in reserve

0240 Methods of study

0241 Features of good methods of study

0242 Techniques for study of each subject

0243 Living as normally as possible

0244 Keeping notes, lists and diaries

0245 Developing concentration for studies

0246 Developing mindfulness for studies

0247 Conduct before and after tests

0248-259 held in reserve

0260 Teaching Dhamma to youth

0261 TO 0270 held in reserve

0271 Bhaddeka ratta sutta-a summary DDS

0281 Sekha patipada sutta-a summary

0003 to 0099 held in reserve

0273 to 0999 held in reserve

NAMES AND INITIALS OF EDITORS

John Cartwright JAC

Dayani de Silva DDS

LIST OF LESSON BANKS:

Lesson bank 1-Dicourses

Lesson bank 2-Meditation

Lesson bank 3-Dhamma

Lesson bank 4-Psychology and philosophy

Lesson bank 5-Practce of the Dhamma

LESSON BANK 1-DISCOURSES GIVEN BY THE BUDDHA (extracts)

The numbers in the left column are lesson numbers

LESSON BROAD TOPIC OF LESSON

NUMBER

0001 STANDARD STRUCTURE OF A DISCOURSE

Usually there are four parts in a discourse of the Buddha:

1 The story behind the discourse (nidhana katha)

2 The teaching stated briefly (uddesha)

3 Analysis of the Dhamma (vibhanga)

4 Instructions to the listener (ovada)

0002 ARRANGEMENT OF DISCOURSES IN THE PALI SCRIPTURES

A complete arrangement can be seen in one of the recommended websites.

0100 THE CONDITIONS OF WELFARE (PROSPERITY)

(Vyagga Pajja Sutta)

When the Buddha addressed a gathering of people who considered themselves to be rich, he drew attention to factors that help people to acquire wealth, to preserve wealth and increase their prosperity. He also mentions the factors that are conducive to the destruction wealth.

However, in this discourse at the beginning the Buddha also speaks of certain valuable principles that should be followed in general.

These points are made:

1 Wealth alone does not make a complete person

2 Wealth alone does not create a harmonious society

3 Wealth tends to increase a person’s desires

4 The pursuit of amassing more is likely

6 Unrestrained craving leaves a person unsatisfied and suffering

7 It creates an under-privileged class and therefore conflicts

Having understood this framework a person building wealth needs to fulfil these four conditions set out below:

1 Confidence in the Buddha

2 Practice of Virtue

3 Practice of giving

4 Development of wisdom

Four other supporting factors are required to be successful in building up wealth. These are:

1 Persistent effort

2 Watchfulness

3 Good friendship

4 Balanced livelihood

Having acquired wealth a person may run the risk of losing what he built up because of four reasons set out below:

1 Debauchery

2 Drunkenness

3 Gambling

4 Ignoble associates

The story of this discourse as related presumably by Venerable Ananda, runs like this:

Thus, have I heard. Once the Exalted One was dwelling amongst the Koliyans,[1] in their market town named Kakkarapatta. Then Dighajanu,[2] a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows:

"We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume, and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life."

Teaching techniques from techniques bank suggested:

111 Making proper choices

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques identified by: RSC

Indexer and Compiler: RSC

0101 CONFIDENCE IN THE BUDDHA (Saddha Sampada)

A person seeking prosperity is advised to have faith or confidence in the Buddha. We can do no better than learning, understanding, and thinking with wisdom about the famous nine attributes of the Buddha. These are:

In Pali the stanza is:

Iti pi so bhagava, araham, sammasambuddho, vijjacarana sampanno, sugato, lokavidu, anuttaro purisa Dhamma saarathi, sattha devamanussanam Buddho bhagava ti.

In English these words are commonly translated as follows:

The pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of the worlds, the incomparable leader of people to be tamed, the teacher of gods and humans, the all-knowing and blessed.

These words might not be clear. Therefore, the appearance of the Buddha could make it easier to understand the Buddha as a serene personality. We can download a picture of the Buddha from the internet. We can visit a temple where there are many statues of the Buddha. We can select one that we can remember easily. Visit the temple many times and look at the selected statue every time. It will stay in your memory.

Even when you get disturbed in the night while sleeping, think of the Buddha. That connection is enough to build on.

To begin with, one may not understand the meanings of each of these words. As we go on, the meanings will be understood more and more.

If a person finds it hard to remember so many attributes of the Buddha, at

least if he remembers that the Buddha’s mind was absolutely pure, there was nothing unwholesome left in it, then remembering those few attributes is

enough

We must keep in mind that the Buddha was fully enlightened. There is no need to understand that right at the start. It is enough to recognise the Buddha for his unsurpassed wisdom and serene appearance.

Teaching techniques from techniques bank:

208 Studying the script and explaining the main points

607 Reminiscing the attributes of the Buddha (Buddhanussati)-a meditation

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0102 THE PRACTICE OF VIRTUE

(Sila Sampada)

We say that a person is virtuous when he seems to follow useful ethical rules and principles. In Buddhism we are encouraged to follow the five precepts in daily life. This is worth discussing. Why and how do these precepts help us?

These precepts help me live peacefully without causing any harm to others. The five precepts are:

Avoid killing of any living being

Avoid stealing what belongs to others

Avoid bad conduct

Avoid telling lies

Avoid taking intoxicants

They are discussed in detail in the Lesson Bank on Dhamma.

There are higher precepts that we can observe if we want to do so.

The main attribute is that using these precepts we do not harm others and we do not incur harm.

It is worth reminiscing the value of precepts not only while observing them but also when one is resting.

Reminiscence is a concentration meditation and would help to develop your own concentration, which is absolutely necessary in studies and in working life.

It also means that by thinking of the value of virtue we practice right effort, a part of the practice of a Buddhist, we learn later.

If I am interested in becoming wealthy and happy, being virtuous is necessary.

Teaching techniques from the techniques bank:

208 Studying the script and explaining the main points

300 Analysis of the concept of restraint of senses

607 Reminiscing the attributes of virtue (Silanussati)-a meditation

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0103 CULTIVATING LIBERALITY

(Caga Sampada)

We know the word charity. The words giving, donating, or renouncing for the benefit of others have similar meanings.

You own or you have a right to own something, and you feel like giving it to another. If you can do tis easily, then you have this quality of liberality. A common act is giving an eatable to another. Giving your seat in the bus is similar.

Naturally we like to cling on to what we have, Liberality enables us to renounce or give up what we have.

It is a good way to live in society.

Renunciation is an essential feature of spiritual practice. Members of the Sangha have renounced household life.

Practising giving in simple ways is the beginning.

Once again reflecting on reminiscing the value of liberality is a good meditation amounting to right effort.

Teaching techniques from the techniques bank:

208 Studying the script and explaining the main points

310 Analysis of the concept of giving

311 Survey of the scope of giving

607 Reminiscing the attributes of giving (Caganussati)-a meditation

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwrwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0104 DEVELOPING WISDOM

(Panna Sampada)

When we think of the Buddha, his wisdom always comes to our mind. No one is known to have been so wise as the Buddha. The term Buddha signifies wisdom.

However, we should not try to equate intelligence with wisdom. Wisdom is some thing more than intelligence. In wisdom the idea of morality is also included.

We all are supposed to have the ability to sort out good actions from bad actions. If we have that ability, then we have some amount of wisdom.

The more we understand the Buddha the higher is our level of wisdom.

When we eat some of us want to eat everything. Is it correct to eat like that? If no what is more sensible? Knowing your limits in eating is a sign of wisdom. If you have wisdom, then you will be able to observe limits in eating. In fact, in most things a wise person will know the limits. If you exceed limits suffering is likely to follow.

Another point is that a wise person finds it easy to see when suffering is about to come. Often situations that are happy on the face of it, actually end in suffering.

If we can talk about these and ask questions, that also indicates that we have a certain amount of wisdom.

This is a basic explanation. Wisdom is discussed at a higher level in a later lesson or two.

Teaching techniques from the techniques bank:

106 Sorting out wholesome and unwholesome actions

108 Observing limits

111 Making choices

503 Asking questions on the Dhamma

608 Reminiscing on the Dhamma (Dhammanussati) - as a meditation

Writer: Rahubadde Sarath-Chandra

Content Editor: John Alexander Cartwright

Language Editor:

Teaching Techniques: RSC

Indexer and Compiler: RSC

0105 PERSISTANT EFFORT

(Utthana Sampada)

Everyone has a way of living. The essentials of life need to be gathered. Food, clothing, shelter, transport, and medicine are common examples. Children have this need. Monks and nuns too have this need.

Most working adults get salaries and wages, run businesses, or are engaged in trades or farming or other types of work. Sangha get their needs as offerings from supporters and in return they give counsel to them. Children perform their assigned duties and get their needs from parents. Being lazy does not help and one must build necessary skills to do the work.

They need to use discernment to develop the means they apply. In bigger organisations they develop the skill to delegate and supervise.

This way they achieve success in making a living. That is an accomplishment of persistent effort, to make a living.

Teaching techniques from techniques bank

112 Extracting information from an experience

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0106 BEING WATCHFUL

(Arakkhaka Sampada)

Teaching techniques from techniques bank

108 Developing the skill of managing limits and measures

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0106 BEING WATCHFUL

(Arakkhaka Sampada)

A person having acquired possessions, cannot keep them intact without watchfulness.

He needs to guard what he has come to possess, from thieves, from other persons and agencies such as the government, from flood and fire, from carefree children and so on. Even a person having a secure job needs to relate well to superiors and subordinates, keep an eye on jealous associates. Everyone has to be in touch with technological advances, changes in the economy, social attitudes, and influence of powerful foreign companies to hold on to what they have.

This active awareness is the accomplishment of watchfulness.

One needs to observe reasonable and practical limits in this skill.

This skill leads to success in whatever you do, studies, job, business or whatever. Success in any of these areas leads to happiness for oneself, for the family, and for the community.

Does it help in spiritual advancement? Yes, it does. There are people around us who want to pull us towards unwholesome activities like drinking and gambling. Being watchful keeps us safe in a spiritual sense.

Teaching techniques from techniques bank

108 Developing the skill of managing limits and measures

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0107 GOOD FRIENDSHIP

(Kalana Mittata)

Do you make friends with all and sundry? Probably you do not. This means we need to exercise care in choosing friends. People who have developed the qualities of confidence in the Buddha, practise virtue, practice liberality and are wise, are worthy of friendship. It is assumed that you have the same qualities.

This way your own conduct improves by acting with faith, with virtue, with liberality and wisdom with others having the same qualities.

This is the practice of good friendship.

The Buddha Has mentioned that even if you associate with a person for a whole lifetime, you might not be able to understand him or her completely. According to the teaching of constant change (anicca) no individual stays as a constant. Influenced by the environment the person keeps changing.

Another important teaching is that although you might notice that a person’s behaviour (thinking, words used and actions) might seem objectionable or unacceptable in regard to one aspect, yet according to other aspects that person might seem to be good. In many cases this is true.

We should not judge others permanently or fully. In a so-called bad person, we should try to see at least some good features. Our first obligation is to observe our own thinking and behaviour. Because of something bad in ourselves we might be passing wrong assessments on other people.

The need for noble friends

A very important teaching is that one can progress (both in a worldly and spiritual sense) only by having a group of noble friends. Where you might go loose, the noble friends will influence you to get back on the right path. There are very many stories to support this theory. The words Asevanaca Balanam, Panditananca Sevana need to be fully understood. The Dhamma mentions many features of noble friends.

However, one needs to understand friends, and closely understand who they are; just by living with them might not be effectual.

Noble friends cannot be bought from the open market. The information in social media might not be helpful. The starting point is being a noble friend yourself. Once you are a noble friend to some extent, you begin to attract other noble friends.

Another easy start is to treat the Buddha as your noble friend, maintaining your respect for him. As the Buddha is not living one can turn to the Dhamma or Sangha. This is the reason why, learning about the Buddha is so important. He was an impeccable person.

Always we can look for persons from whom we can learn the Dhamma; there are many in society like that.

There is a belief that past kamma brings noble friends together. This could be happening in Buddhist Temples and Meditation Centres.

This subject is also discussed in lessons 0201 and 0202 under the grouping Discourse on Blessings. Some of these comments are from those lessons.

Teaching techniques from techniques bank

111 Making proper choices

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0108 BALANCED LIVELIHOOD

(Sama Jivikata)

A successful person will know his income and expenses. These two things keep varying all the time for various reasons. If a person ensures that he is not extravagant and not wasting money and resources that is obviously good.

It is not necessary to live as a miser, hiding one’s income and wealth.

If the income is less than expenses, there is something wrong. That cannot be maintained.

If one is neither wasteful nor miserly, one is leading a balanced livelihood.

Teaching techniques from techniques bank

111 Making proper choices

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0109 BAD CONDUCT

There are people who do not care about morality. There are others who change their principles for convenience or advantage. If you are collecting wealth the collected wealth can easily get drained off due to immoral practices.

For example, if one moves to another country and secretly gets married for a second time there will be trouble with the police and in the courts. To pull out of the trouble one may need to spend all the money in the bank account. This way all the wealth acquired can be drained away.

It is an outlet drain.

Teaching techniques from techniques bank

111 Making proper choices

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0110 DRUNKENNESS

People who drink intoxicants, often lose their memory. They spend more and more on drinks for themselves and for their bad friends. They lose control of their duties in the job or in business. Driving licenses can be lost and bad points noted on licenses. There are cases where jobs have been lost, heavy damages paid due to drunken driving.

People get caught in crimes when they get drunk.

All these things mean that the wealth you build up is drained off due to drinking. Once a person gets addicted to drinking, it is hard to get out of it.

Teaching techniques from techniques bank

107 Sorting out merit and demerit, skilful and unskilful actions

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0111 GAMBLING

Gambling is another outlet drain for wealth. Gamblers think of getting rich. A few might have succeeded. The vast majority ruin their hard-earned wealth by engaging in gambling.

This is a dangerous addiction.

One should avoid gambling even in a small way. It can become a bad habit.

Teaching techniques from techniques bank

107 Sorting out merit, demerit, skilful and unskilful

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0112 UNSUITABLE ASSOCIATES

When you work hard and build up a little wealth, other people notice your success. Then you get a lot of associates. Not all these people are worthy of becoming good friends.

As you get more and more bad friends you get more of your wealth drained out. Many bad associates come to you purely for getting loans. These they rarely return.

It drains out your wealth.

Teaching techniques from techniques bank

111 Making proper choices

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor: John Alexander Cartwright

Teaching Techniques: RSC

Indexer and Compiler: RSC

0113 TO 0149 HELD IN RESERVE

0150 ADVICE TO SIGALAKA (Sigalovada Sutta)

Sigala had the habit of worshipping the six directions regularly. The Buddha gave a set of meanings to the six directions, as six groups of people who had mutual duties.

The groups were the following:

Children and parents

Teachers and pupils

Husband and wife

Friends

Masters and servants

Lay persons and religious dignitaries

Teaching techniques from techniques bank

208 Reading a script and speaking about the main points

Writer: Rahubadde Sarath-Chandra

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Teaching Techniques: RSC

Indexer and Compiler: RSC

0151 DUTIES OF CHILDREN TOWARDS PARENTS

The discourse to Sigala mentions the following as duties of children towards parents:

1 Feed and maintain parents

2 To participate in the activities of parents

3 To preserve the level of purity of the family

4 To take care of patrimony

5 To confer merits on parents when they are deceased

Some of these may not directly apply to most young children. At a certain age children need to be mindful of the difficulties experienced by parents. Some of these duties might not be understood in current times.

y parents in shopping, cooking, serving, and cleaning the table. Children need to take an increasing share of this work, as parents get feeble and incapacitated.

Even from a young age, a child must learn to take an empty teacup to the sink and to wash it. It is the same with food plates. The child gets some physical and mental exercise, and the parent gets some reprieve from continuous chores. Parent often scream with minor aches and pains due to non-stop work. On the other hand, the parent becomes happy to see the child helping and will bless you. Talking and playing the whole time is not the way of a good child.

Cleaning the house or garden is an activity in which children could help. It is a bad habit to throw things about, thereby increasing the workload on parents.

If you spill some thing in the house, it is not easy for a parent to clean it well. They cannot keep standing or keep bending down every time; a child can.

Because of sustained good conduct parents become respectable in the community. If a child fails to behave properly, it brings sadness to parents.

Parent s build up wealth through hard work and sacrifices, it is unkind for a child to waste money or property without care. It brings sadness to the parents. In current times children yearn for all kinds of goods just for fun and enjoyment. Some parents buy these for children with great hardship. Telephones, bicycles, and cars are some examples. Do you really need replacements?

In advanced countries, children place old parents in aged care nursing home and pay for them. This may be necessary where children are employed. It would be kind to keep in contact and ensuring that they are looked after well.

Merits can be conferred on deceased parents, every time you perform a good act, and it is not necessary to wait till the anniversary.

Teaching techniques from techniques bank

208 Reading a script and speaking about the main points

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor:

Teaching Techniques: RSC

Indexer and Compiler: RSC

0152 HELD IN RESERVE

0153 DUTIES OF PARENTS TO CHILDREN

Reserved

0154 DUTIES OF PUPILS TO TEACHERS

1 To get up from the seat when the teacher arrives

2 To attend on the teacher

3 To listen attentively

4 To render services

5 To learn diligently

Many children fail to listen with care. Even the few who pay attention fail to learn. Students need to ask meaningful questions and participate in discussions. That contributes to learning and growth of wisdom.

Teaching techniques from techniques bank

208 Reading a script and speaking about the main points

Writer: Rahubadde Sarath-Chandra

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Teaching Techniques: RSC

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0155 DUTIES OF TEACHERS TO PUPILS

Reserved

0156 DUTIES OF HUSBAND

Reserved

0157 DUTIES OF WIFE

Reserved

0158 DUTIES OF FRIENDS

1 To be charitable

2 To be affable

3 To attend to their welfare

4 To treat as equals

5 Never to deceive

There is a tendency to say misleading things to friends. Take care about this.

In general, one needs to use wisdom in all these behaviours and avoid over-doing, which can go wrong.

Teaching techniques from techniques bank

202 Leading a Dhamma discussion

Writer: Rahubadde Sarath-Chandra

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0159 RECIPROCAL DUTIES OF FRIENDS

1 Take care when in difficulty

2 Look after the other’s property when necessary

3 When there is a situation of fear, offer protection and advice

4 Never to abandon when a friend is is difficulty

5 To help children of parents

Once again one needs to use wisdom and avoid over-doing,

Teaching techniques from techniques bank

202 Leading a Dhamma discussion

Writer: Rahubadde Sarath-Chandra

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0160 DUTIES OF MASTER TOWARDS SERVANT

Reserved

0161 DUTIES OF SERVANT TOWARDS MASTER

Reserved

0162 DUTIES OF LAYMEN TOWARDS MONKS, NUNS

1 Perform services with kindness

2 Speak with kindness

3 To engage in thoughts of loving-kindness

4 To attend on visiting monks and nuns

5 To donate necessary things

Generally seeing the Sangha is an occasion to practices loving-kindness (Metta). Nothing should be done carelessly, or with hatred. They need our help, and we should give it with a kind mind. It is beneficial to do so.

When you donate things again use wisdom. What you give must not lead to spoiling the Sangha and indirectly destroying their practice.

Teaching techniques from techniques bank

202 Leading a Dhamma discussion

Writer: Rahubadde Sarath-Chandra

Content Editor:

Language Editor:

Teaching Techniques: RSC

Indexer and Compiler: RSC

0163 DUTIES OF THE SANGHA TO WARDS LAYMEN

Reserved

0164 TO 01199 HELD IN RESERVE

0200 THE GREAT DISCOURSE ON BLESSINGS

(Maha Mangala Sutta)

As reported by Arahant Ananda, at the first Buddhist convocation held three months after the passing away of Lord Buddha, this discourse is recorded in the Pali Canon, as follows:

Thus, have I heard. On one occasion the Buddha was dwelling at the Monastery built by Anathapindika, on Jeta’s Grove near the city of Savatthi.

Deep into the night, a deity appeared, illuminating the grove, and seeing the Buddha, sat on a side. The deity saluted the Buddha and addressed him in verse.

Many deities and humans are yearning to know the blessings and, may the Buddha tell me what the greatest blessings are.

Then the Buddha addressed the deity as follows.

Not to associate with the foolish

To associate with the wise

To honour those worthy of honour

This is the greatest blessing

To reside in a suitable locality

To have done meritorious actions in the past

To set one-self in the right direction

This is the greatest blessing

To have much learning

To be skilled in the crafts

To be well-spoken

This is the highest blessing

To support the mother and father

To support the spouse and children

To be engaged in a blameless engagement, occupation

This is the highest blessing

To be generous in giving

To be of righteous conduct

To be blameless in actions

This is the highest blessing

To keep out of evil

To refrain from intoxicants

To be steadfast in virtue

This is the highest blessing

To be respectful

To be humble, contented, and grateful

To listen to the Dhamma at the due time

This is the highest blessing

To be patient and obedient

To associate with the Sangha

To discuss the Dhamma at appropriate times

This is the highest blessing

To be adept in self restraint

To lead a holy life

To understand the four noble truths

To attain enlightenment

This is the highest blessing

To stay unshaken by the vicissitudes of life

To live without sorrow

To be free from defilements and fear

This is the highest blessing

Those who abide by these practices

Are victorious everywhere

Are established in happiness

This is the highest blessing

BIBLIOGRAPHY

www.tripitaka.lk

Khudaka Nikaya (khp 5)

Sutta Nipata (SN 2.4)

www.buddhanet.net

www.accesstoinsight

Teaching techniques from techniques bank

202 Leading a Dhamma discussion

Writer: Rahubadde Sarath-Chandra

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0201 NOT ASSOCIATING WITH THE IGNOBLE

This is the first factor that contributes to happiness in life as mentioned in the Discourse on Blessings (Mangala Sutta). When this is mentioned in a Dhamma Class in Australia, young children say that it is not correct to be judgemental. This probably results from wrong or half-baked ideas expressed by primary school teachers in Australia and perhaps in other Western Countries.

What the teachers mean is that one should not judge a person on a permanent basis because of one or a few experiences. In Buddhist culture this is clearly taught. The Buddhist is expected to keep an open mind regarding an individual as there is always a possibility that things might be better in future.

The need for noble friends

However, one needs to understand friends, and closely understand who they are; just by living with them might not be effectual.

Always we can look for persons from whom we can learn the Dhamma; there are many in society like that.

There is a belief that past kamma brings noble friends together. This could be happening in Buddhist Temples and Meditation Centres.

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0202 ASSOCIATING WITH THEWISE

The concept of wisdom is emphasised in Buddhism. However, the meaning of wisdom in Buddhism differs somewhat from the common understanding of wisdom in society.

The idea of wisdom (Panna) in Buddhism is partly connected to morality (Sila) and even more to the progress towards enlightenment (Nibbana). Therefore, a person who is well educated, has many degrees from universities, famous as a researcher or teacher, known for great discoveries and has a high intelligence quotient, is not necessarily reckoned as a wise person. Some of them could be wise people in relation to Buddhism, but not all. This kind of wisdom can become a good basis for spiritual development in Buddhism if that is properly understood.

Great scientists such as Einstein and Oppenheimer are not considered wise as some of their scientific pursuits cannot be treated as morally commendable. At least the five precepts need to be respected as a basis of morality. The destruction of millions of beings with weapons of destruction, and of mass destructions is an indication of lack f morality.

As individuals we need to ask ourselves the question whether we are even remotely pursuing the path to enlightenment using our wisdom. If the answer is no, then our wisdom is not looked upon as worthy.

If we are treading the path of spirituality, using our wisdom, others can benefit from our advice and example. We can function effectively as noble friends. We can then help others to build faith in the Triple Gem, more particularly in the path of spirituality.

A truly wise person can help others to embark on clear thinking and mindfulness. The muddle caused by ignorance of the truth can be reduced, hastening the march on spirituality.

Wise associates also called, good, virtuous, noble, admirable companions. The discourse titled Kalyana Mitta Sutta describes such people in some detail. Commentators have drawn attention to the path of possible progression, due to associating the wise in these and similar terms:

1 Opportunity to listen to good advice

2 Building up faith in the Triple Gem based on wisdom

3 Promoting clear and noble thinking

4 Encouraging good conduct through control of the mind

5 Gaining wisdom using the technique of questioning

6 Reducing hindrances, suppressing them, and ultimately eliminating them

In the Dighajanu (Vyajjapatta) Sutta the Buddha mentions noble friendship as one of the four key things for success in lay life. Similar principles apply for monks.

When Venerable Ananda, suggests that half of the spiritual life is developed though wise associates, the Buddha emphasises that it is not half, but the whole of spiritual progress of a monk is because of wise associates. He learns to abandon unskilful actions and to develop skilful behaviour.

A saying of the Buddha in Dighajanu Sutta is quoted below:

'And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue, he talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship.'

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0203 HONOURING THOSE WORTHY OF HONOUR

Those who are worthy of honour must be venerated, honoured, and respected. They need to be held in high regard in society. Such behaviour creates merit for the doer, and contributes to the wellbeing, and advancement of society. The question is who should be so respected and what is the indication, measurement, or yardstick in this process.

The main indicator is the attainments of the person in spirituality. Spiritualty is manifested in the level of discipline (Sila), the level of mental settlement (Samadhi) and the level of wisdom (Panna).

The Buddha excelled in all these aspects and so he is worthy of respect and honour. Although the Buddha is not living today, the concept of a Buddha and his teaching pervade the world with great intensity. That is why we need to participate in making offerings to the Buddha, and by contemplating the virtues of the Buddha. This is done regularly in all temples. Everyone can join in such activities, by offering flowers, incense, and lights, and in paying homage or worshipping the Buddha. When you pay homage to the Buddha, you can make it an opportunity to feel your humility, and the possibility of cultivating it further.

Next to the Buddha, the Dhamma (the Buddha’s teaching) needs to be honoured. Then the great disciples of the Buddha from Sariputta and Moggalana and all saints (Arahants) need to be honoured.

The Maha Sangha (monks and nuns) who lived before and are living now who tread the path laid out by the Buddha, need to be honoured. They protect the Dhamma for the good of generations to come.

Then we need to have a sense of gratitude to all who have done so much to enable us to live today, with reasonable comfort. The father and mother must be regularly honoured. One way of honouring is to listen to them, and to avoid causing pain of mind to them through misbehaviour. Even when we get older, we need to show respect to our parents, and elder siblings.

We owe a debt of gratitude to our teachers, in schools and in other educational institutions. At least we must remember them with a sense of gratitude and show respect when we can. The institutions also need to be respected.

Showing reverence where it is due is a meritorious act. As such one earns good kamma.

The good kamma brings returns as you would be rewarded with respect and honour by the rest of society. In the negative, if you feel that you are not respected by society, it might be because in the past you have not respected others. It is then time to take corrective action.

Showing respect is a part of a good society. It enables the functioning of government and other social institutions, which in return keep us going. It is good to keep in mind, that things that we enjoy just happen to be there. Far from it, someone has worked hard to leave the legacy for us.

We do not need to show respect to officials and politicians out of fear or expecting advantages, but rather because they are performing functions necessary for our very existence.

A pandemic such as the spread of Covid 19 in 2020 and 2021, has opened the eyes of people who condemn everyone in power and despise the prevailing systems. Without these systems, where would we be today?

In this context, social destruction and violence cannot be condoned. It amounts to self-destruction. Young people must learn to respect others. If we do not like them, there are ways to seek change.

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0204 THE CHOICE OF A PROPER PLACE TO LIVE

The need to live in a proper place was mentioned by the Buddha in the Great Discourse on Blessings (Maha Mangala Sutta). The stanza beginning with the words Patirupa Desa Vasoca includes this teaching; there are many commentaries on this teaching, widely used in countries like Thailand.

On what criteria do we choose the proper place to live in?

A guiding criterion is the probability of minimizing suffering caused by the environment. We contact the environment via the six senses, the eye, ear, nose, tongue, body touch and the mind.

What is presented to the eye needs to be examined either by visiting the place or nowadays through the internet. The choice is made by the mind using past experience. The environment must be pleasing to the eye.

What we constantly hear is equally important. Things unpleasant to hear evoke responses of hatred and are best avoided.

There are places in which a terrible smell pervades the atmosphere. It might be due to a waste dump nearby. Again, it evokes hatred.

What the mind thinks is very important as things become unbearable mostly to the mind.

In the case of a married couple, the views of both partners is vital, again to reduce continued complaints and suffering.

What we often forget is the requirements of children.

Children as all of us desire to live in a safe place or environment. Physical, social, mental environments are all important though some types of environments are more important than others.

All children need a healthy environment. In an actual case there was a father who was investing in new houses in in his home country. The house in which he lived lacked ventilation, the carpets were not clean and the whole place was relatively dark during daytime. One child was constantly ill, often getting flu and sinus trouble. At times there was bleeding from the nose. After some advice from a friend, the gentleman decided to buy a land and build a house, and made life different.

When people buy houses, they think mostly about their needs but rarely the future needs of the children. A well-known teaching of the Buddha was that we should be careful as to where we live.

In some places there is hardly any security. In others the social environment can be poor or unsuitable.

It is not trying to be snobby, but it is simply choosing a suitable place to live.

Ultimately, we need to consider whether the chosen environment is conducive to our practice of the teachings of the Buddha. Is it possible to read a Dhamma book in peace? Is it possible to rest in quietness? Is it possible to practice calming meditation?

Some choose to go back to their home country feeling that the atmosphere here is not helpful. It is worth noting that the peace of mind afforded in a country like Australia is very helpful in the practice of the Dhamma. Most people here are friendly and tolerant and are good neighbours. Peace of mind is in the mind and not in the crowd outside.

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0205 BUILDING A BANK OF PAST MERIT

This is one of the factors of blessings mentioned in the Great Discourse on Blessings (Maha Mangala Sutta). The statement is ’Pubbe ca Kata Punnata’’ meaning, having acquired merits in the past.

The immediate reaction to this teaching is that there is nothing we can do if we are born without a good history of merit in the past lives. This view is not correct. Why? The past does not mean the past lives as the last second is also in the past.

Hence if you wish to build up a bank of merits, then you can go ahead from right now. That is the simple answer. In many Buddhist cultures there are many meritorious actions that anyone can perform. One such set emphasised in Theravada is given below.

How does merit accumulated give you happiness? Because of the famous law of Kamma, past actions may produce good results here and now. That is proved by present experience. If I do something bad now, there is usually a bad result following that action. If I do something good, a good result usually follows. As to when this happens, we cannot be sure.

The second stanza in the Dhammapada runs as follows:

The mind is the forerunner, the mind is the leader,

If one performs wholesome deeds with a clean and pure mind,

Whether by word or by deed,

The results of those actions,

Follow the doer like one’s own shadow.

An interesting point here is that the shadow never departs you. The good that you may have done also never departs you. It is interesting that in the opposite case of bad behaviour producing unbearable results, the results can be reduced or erased. These results follow the doer like the cart following the hoof of the draft animal. The cart can be destroyed unlike the shadow. Thus, we can mitigate or overcome bad kamma with good kamma, and with steadfast good behaviour, render it ineffective. That is encouragement to people who have too much of suffering right now.

Ten wholesome, merit-making actions are as follows:

ENGLISH PALI

1 Giving Dana

2 Moral conduct Sila

3 Meditation Bhavana

4 Paying reverence to holy persons and elders Apacayana

5 Service to others Veyyavacca

6 Sharing of merit Pattadana

7 Rejoicing in others’ merit Pattanumodana

8 Listening to the Dhamma Dhamma Savana

9 Teaching the Dhamma Dhamma Desana

10 Straightening out one’s views Ditthi Ujjukata

A distinctive feature of the culture in many countries like India, Sri Lanka, China, Taiwan, Singapore, Japan, Korea, Mongolia, Vietnam, Burma, Thailand, Laos, and Cambodia is that most people whatever the religion, practice these wholesome deeds in a marked manner. Some of these practices are not confined to Buddhism. For example, charity is widely practised in Christian and Muslim countries.

In a recent global survey, it was claimed that Sri Lankas were the most generous people in the world. Australia is recognised for its generosity, both internally and globally. Many western countries, China and Russia have been generous in the global scene.

Action in sharing merit with ancestors is well known. It is prominent in countries like Vietnam and Japan.

Straightening one’s views needs some explanation. One must continually review one’s actions and try to improve them. Your views prompt your actions. Hence, Dhamma learning, and practice are so important. Advanced correction of views can be achieved through calming, mindfulness, and concentration meditation.

A stanza in the Dhammmapada says that a wise man must straighten the mind, just as an arrow-make would shape the arrow.

Guiding the mind in the right direction, is a key to worldly happiness.

It is believed that people who abound in merits are re-born as celestial beings in future births.

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0206 SETTING ONE-SELF IN THE RIGHT DIRECTION OR TAKING THE RIGHT VIEW

Primarily, each one of us has the responsibility to set ourselves in the right direction in all our actions, mental, verbal, or bodily.

This teaching has a deep spiritual meaning, and numerous practical meanings.

As human beings we keep moving. If we do not know in which direction to move, and where are moving, our effort is lost. Hence, setting our direction is of great importance. Setting the direction is also a matter of wisdom. If you keep running around, having no idea of the direction, no useful results are possible. Understanding is also a part of wetting the direction.

For success in studies, a student needs to understand the objective of his efforts, the way to achieve the objectives, wisely, and what sort of direction is profitable. Is it enough to read the textbooks, should notes be extracted, how are the notes to be used, is it necessary to consult the teachers, when should consultations be made, should past papers be answered, are questions to answer. Then the direction gets set. These things mean wisdom and effort.

Similar considerations apply in learning and practising sports. Just doing one thing and then another without setting the direction would be waste of time. If the direction of effort is settled, the entire will be useful.

In business and property matters too, there is no use doing this and that arbitrarily, without knowing where you are going. That is setting the direction.

When it comes to spiritual activities, similar principles apply. Charitable activities, development of morals and discipline, development of mind through meditation are good as religious activities. All of them become meaningful, only if you plan your actions, and wisely set the direction of intended progress. Haphazard engagements, not really knowing where you are going, will be fruitless.

The term right view (Samma Ditthi) is quite appropriate here. It is the key element in the Noble Eight-fold path. Right View is a wide topic and we cannot do justice in a paragraph or two.

In Buddhism, right view starts with the establishment of faith in the Buddha, Dhamma and Sangha. The moment you have that initial faith, you begin to set the view, the direction, the understanding, and the wisdom.

With that faith, one begins to see the main teaching of the Buddha Buddha, which is trying to sort out between wholesome and unwholesome behaviour, of mind, speech, and body. It is called Kusala-Akusala Vibhaga.

Then you try to understand the four noble truths, suffering (Dukkha), cause of suffering (craving or tanha), the possibility of ending that suffering (Nirodha) and the path to be followed to end that suffering.

One then tries to test the validity of the truths, taking them as a framework, and applying them to as many experiences as you can have. This process culminates in sharpening your sense of direction, view, understanding ability and wisdom.

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0207 HAVING MUCH LEARNING

Academic education is familiar to us. Schooling is compulsory. Tertiary education is popular in all countries. Thousands of educational courses in an incredible number of streams are available. When the Buddha was living, a pupil used to learn by listening to what the teacher taught. Many lived with the teacher all their student life. Things have changed now. There are millions of books available throughout the world. These can be accessed through modern mechanisms like libraries and the internet.

Due to the Covid 19 pandemic, learning on the internet has become popular and necessary.

In fact, there is an avalanche of information on the internet, if only one is willing to learn. The choice of subjects is very wide and often combines many fields of learning.

Prince Siddhartha was himself a person of much learning. He excelled in studies in whatever he learnt. The Buddha recommends correct learning.

The learning acquired can be used for one’s own benefit, and for the benefit of others. It can be used for worldly advancement as well as spiritual advancement. However, learning can become an obstacle in spiritual advancement when an educated person thinks too much or too highly about one’s educations and qualifications. That is because the unguarded mind can then put on more and more coats of the ego. The ego becomes so thick, that one can end up being a fool.

There are a few questions regarding learning that should be considered before investing a massive amount of time for it. As regards mundane benefits, each individual needs to choose what he or she wishes to learn having in mind job prospects.

Learning Buddhism

With regard to religious learning, there are many things that are not obvious. Buddhists young and old often say they wish to read the original scripture in full to make sure that they understand what the Buddha taught. Reading the scriptures in full is nearly impossible because it is so vast. Some universities and some temples may have all the volumes if one likes to survey. The writer has never met anyone who had completed this task but has heard of a few people who claimed familiarity with the whole teaching.

As a practical method, the writer recommends reading a summary of the teachings. One such book is The Manual of Buddhism written by Venerable Narada of Sri Lanka. Through this book one can get a pointer to other reading materials, including scriptures (in Pali or English).

There must be similar books published in other countries. If one has a particular interest say in meditation, ethics, Buddhist Psychology and so on, specific authors can be traced through the internet. The Buddhanet.net is one source. Metta.lk, accesstoinsight.org are other sources. Wikipedia is a useful first reference showing the way to other sources.

The website of the Queensland Sangha Association (QSA) sanghqld.org is a small website giving information on Dhamma activities, and a limited amount of Dhamma. QSA runs educational courses in Buddhist Chaplaincy, and Buddhist Forums regularly. You can ask for discussions on specific Dhamma topics on Forum 4. Forums 3 and 4 mostly relate to the Path to Nibbana. Worldly aspects of the Dhamma are examined in Forum 5. All these are conducted on the internet using ZOOM.

Everyone has a certain level of understanding of the Dhamma. One needs to choose the facility that connects with the current level of understanding. It must not be too high (boring) and not too low. The best thing is to try and see.

Common problems experienced in learning Buddhism

Some common problems are discussed here in the hope that efficacy and efficiency would be achieved in learning Buddhism.

1 The tendency to check every word and phrase in the scriptures hoping to arrive at the true meaning intended by the Buddha. 2500 years have passed since the demise of the Buddha. There is no one to give us an answer to this problem. If this is an academic pursuit, that is a different matter. Consider the cos benefit ratio of this type of study.

2 Some of us feel that the contents of the scriptures are not suitable for this age. The opposite is probably true. Now is the time for his great teachings to be practice.

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0208 SKILLED IN THE CRAFTS

Academic education Is always useful, but to be skilled in various crafts or trades has its own values. In the same way academic learning can ensure a capacity to earn a living, learning various skills such as arts and crafts can be made a way of earning a living. In certain cases, academic learning has contributed to the learning of crafts, and vice versa, the creativity in skills have prompted academic learning.

In fact, monumental achievements in the world in the field of skills, far outweigh the achievements of academics. Consider creations like, the great wall of China, the Ajanta frescoes in India, and the Sigiriya frescoes in Sri Lanka, the creations of Leonardo da Vinci, the pyramids in Egypt, the Buddhist reliquaries like Ruvan Veli Maha Seya in Sri Lanka, the golden Buddha in Myanmar, the Taj Mahal in India, the Angkor Wat in Cambodia, cave paintings in many countries, and many more are good examples.

The blessing here is that skills provide an opportunity for harmless way of living promoting economic attainments as well as improved health.

How are skilled professions connected to spirituality?

Many skills cause no harm to oneself or any others. Usually, skilled work does not require speaking or the requirement is minimal. This affords a way of practising the precepts relating to speech. Telling lies, spreading slanders, harsh speech a, frivolous speech, are all controlled with little effort. Similarly, in practising a skill does not lead a person to cause harm to others by limbs and body.

The aspect of control of the mind is even more important. While practising, skill one needs to practise concentration and mindfulness. If concentration is lost, the products are bound to have defects and the value is partly lost. If mindfulness is ignored, the person is likely to sustain injuries. It can be very damaging. Practising a skill required unfailing attention, generally and specifically to details of the creation.

The ability regarding concentration, mindfulness and attention are all valuable elements in the practice of meditation, an essential element in spiritual practice.

For all these, proper training is vital.

It is worth looking at art, crafts, trade skills, and other skills such as, carpentry, building work, painting, architecture, electrical work, plumbing, surveying, decoration, internal décor, masonry, engineering, manufacture, orthopaedics, medical equipment, information technology, computer science, tele-communications, rocket science, astronomy, software development and so on.

Excellent opportunities are available for the development of the mind. The skills so developed can be applied to progressing on the path of spirituality.

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0209 WELL-TRAINED IN MORAL CONDUCT

Most religions and ethical systems provide for the proper conduct of a person.

In Buddhism proper conduct has one of wo main targets, the first being the achievement of a happy worldly life here and now as well as in future births. The second target is the attainment of enlightenment or Nibbana.

A system of moral conduct needs to be for the well-being of the practitioner as well as for the well-being of others.

The first such code is the five precepts. Primarily it is for one’s own benefit, and also, it assures major benefits for society as a whole. It benefits all living beings in the same way.

The five precepts are worded as things to avoid. These can be extended in a positive sense too. For example, the first precept of not killing other beings can be extended to cover positive action to protect the lives of others. A good example is the life-savers organisations. These are volunteers, offering to save the others engaged in swimming. The second precepts of not stealing, is extended to cover protection of others ‘properties. There are volunteer suburban organisations providing vigilance.

There are social actions to prevent harassment of women and children. This is like an extension of the third precept of respecting relationships. There are organisations to save people from intoxicants and drugs.

While moral conduct is essentially avoidance of unwholesome behaviour, it also promotes wholesome behaviour.

There is an extension to the five precepts that can also be practised by lay persons. These are called the ten demeritorious behaviours and the set includes most of the five precepts. Pali terms are in italics:

1 Refraining from killing living beings

Panatipata

2 Refraining from stealing

Adinnadana

3 Refraining from sexual misconduct

Kamesu Miccha Cara

4 Refraining from false speech

Musavada

5 Refraining from slanderous speech

Pisuna Vaca

6 Refraining from harsh speech

Parusha Vaca

7 Refraining from idle chatter (frivolous, meaningless speech)

Samphappalapa

8 Refraining from thoughts of covetousness (extreme greed)

Abhijja

9 Refraining from thoughts of ill-will

Vyapada

10 Refraining from holding wrong views

Miccha Ditthi

The first three relate to the behaviour of the body. Items 4 to 7 relate to verbal action. Items 8 to 10 relate to mental action. At a high level of practice, these become items 3 to 5 in the Noble Eight-fold Path.

Items 8, 9 and 10 relate to what is going on in the mind. These in a way contribute to the other behaviours.

The first seven items are relatively easy to practice. It is worth applying effort o practice the three mind-based actions, as you notice these. However, these can be reduced and ultimately eliminated only by practising meditation. The roots of these three are deep in the mind and difficult to see or deal with.

Devotees who wish to be reborn in the heavens, must practise generosity coupled with moral conduct. Even otherwise these practices ensure good births.

In this context we can also examine the following:

1 The eight precepts

2 The eight precepts of livelihood

3 The ten precepts for householders

4 The ten precepts for novice monks

5 The precepts for ordained Sangha

Individuals may select a set of precepts that hey wish to observe, as there is no religious restriction regarding this matter. Precepts for the Sangha, however, must be in accordance with provisions in the scriptures.

Moral codes in Buddhism are not commands as in other religions. But choices made by individuals.

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0210 BEING WELL SPOKEN

Well-spoken speech is indicated in the eight precepts of livelihood (Ajiva Atthamaka Sila). The four relevant precepts are:

1 Refraining from false speech

2 Refraining from slanderous speech

3 Refraining from harsh speech

4 Refraining from wasteful speech, frivolous speech

False speech has the effect of society treating the person as a liar and untrustworthy person. When this happens, it comes back to hurting oneself, and one gasps why did I tell this lie. Then it is an unpleasant feeling. It is good to prevent this happening.

Slander is even worse than false speech. In slander one spreads lies to cause damage to the reputation of another. If believed, this initially causes hurt to the victim. Eventually, people come to know the truth. That results in a backlash to the wrong doer. That is in turn hurtful. In false speech and slander both, the mouth uttering these, becomes a foul mouth, and is not pleasant to others. The wrong doer is despised.

Harsh speech causes hurt to the victim. The victim comes to sorrow. If one becomes famous for harsh speech most people will avoid such a person. That is hurtful to the wrong doer.

Frivolous speech is what causes most turmoil in society. Such a speaker talks a lot, mostly with no useful purpose. It can easily involve false speech, slander, and harsh words often uttered without adequate thinking.

In all these cases one incurs bad kamma, which eventually or immediately haunt the wrong doer, who this comes to suffering.

These also cause turmoil in society, arguments, disputes and even fights. It is not useful to society, or the individuals concerned.

In modern society, the telephone, and the social media, have facilitated a vast proportion of poor speech, and we need to use these facilities with care.

In all these cases, lack of mindfulness is a major cause of wrongdoing. Those who learn and practise mindfulness, quickly get over these faults and become assets to society.

Think before you talk is the best dictum, in these cases.

You can utter words that are diplomatic, affectionate, soothing, pleasant, and meaningful to all. That is an indirect practice of loving kindness. It creates good kamma.

Good speech brings harmony in society. People get unites and help one another.

A question that arises is whether it is always correct to speak the truth. It is a difficult point to understand.

We can learn a lesson from the Buddha. The Buddha will check whether the speech is true, correct, and beneficial, and whether it is welcome and agreeable to others, and whether this is the proper time to say it.

If these conditions not met, we can remain silent.

For scripture references please read the Abhayakumara Sutta, or see page 66 of the book Buddhist Chaplaincy by Rahubadde Sarath-Chandra.

You can now understand, why the Buddha has the name Muni. It means the silent person. It is not that he was silent all the time. What he spoke can fill a library, but he spoke what should have been spoken, at the right time and place, in the right tone and language. There is a saying that silence is golden.

The writer suggests that if one factor is causative in messing up our lives here and now (and maybe in future births), it is our speech. Speech generates powerful kamma, and we reap the results.

A person of wholesome speech is endeared by associates, his fame spreads everywhere, like the sweet smell of the Jasmine flower. Such a person leads a happy, pleasant, and successful life. He may speak only a few words but will always have a sweet smile. Coming from his heart.

In the modern context, conversations and statements made in telephoning, writing, emailing, coded communications, and communications using signs, symbols, and other means, attract similar consequences as spoken words.

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0211 CARING FOR MOTHER AND FATHER

Next to the Buddha, show respect and regard for your mother and father; that is what the Buddha taught. We were all born as babies unable to do anything for ourselves and we survived because of what the mother did for us, and the support given by the father to the mother. I need to remember that throughout my life and act accordingly, with great respect and a sense of gratitude.

The Buddha says that even if you carried your parents on the shoulders, and served them all your life, still the debt owing to them cannot be paid back. The best way is to help the parents to practice morality, concentration, and the development of wisdom, for their own salvation. Stated in another way, they need to be supported to develop their faith in the triple gem, moral practice, generosity, and wisdom. The latter is mentioned in Katannu Sutta.

So long as they live, one must care for the parents. That care should not be based on any conditions; they did not look after us on conditions. They made incredible sacrifices to bring us up. Some children expect the parents to transfer their property, to the children. That is not fair.

The duties of a child towards parents are mentioned in a discourse called Sigalovada Sutta. These are:

1 Supporting the parents

2 Help them in their work

3 Keep the family tradition

4 Become worthy of inheritance

5 After their death, offer alms in their honour

Most children might be unable to support the parents, but they can help them in the work they do. Even small children can help by keeping the house clean, using toilets with care, washing utensils, keeping things in the proper places, and above all asking whether they need help and listening to them.

Being obedient is a big help you can give to parents, whatever your age. Seeking permission, is another way of helping.

Young adults can do a lot more. They need to be vigilant to notice anything they can do to relieve the burden on parents.

When children young or old do things that are unwholesome, they cause pain of mind to parents. That is not fair. Parents suffer a lot because of wrongful conduct of children.

Siddhartha when he left the palace in search of the truth about life, consulted his parents, relatives, and spouse; he did not abandon them but wished to help all of them with his intended discoveries. He did that successfully. The scriptures say that he his mother Maha Maya, who was living in a heaven at that time, and taught the Dhamma to her.

Sri Lankan commentaries are very brief in describing these things, while Chinese commentaries are full of detail, and praise for Siddhartha.

A birth story (Jataka) describes how the Bodhisatta carried his mother and swam in the ocean with great difficulty to save her life.

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0212 CARING FOR THE SPOUSE AND CHILDREN

Neglecting the family is wrongful. It is not fair to cause pain of mind to one’s spouse and children. Even if you leave aside legal duties and obligations under the contract of marriage, the implied social contracts between spouses, and between spouses and children, is vitally important from the point of view of individuals and society.

It is to the credit of Buddhist culture, that countries where Buddhism prevails, families tend to stay together. When this occurs, the social fabric becomes stronger, thus contributing to stability and progress of society.

Two of the key practices in Buddhism are generosity and morality. On both counts, caring for the spouse and children become pillars of happiness and success.

The Sigalovada Sutta, sets out five duties regarding the wife and children. The wording has been slightly changed to suit current experience and the use of terms as well as inclusiveness:

1 A spouse must be courteous to the other

2 A spouse must not despise the other

3 A spouse must be faithful to the other

4 Proper authority, must be delegated to a spouse

5 The husband needs to give ornaments to the wife

In keeping with the social practice of the day, items 1 to 4 above are stated as duties of the husband for the benefit of the wife. In modern times since either spouse might be the bread winner, or both are bread winners, the terms need to be read in broader light.

In the family situation, these duties need to be performed with great care and affection. Then only, the generosity becomes meaningful. The performance of these duties are an indication of generosity. Good kamma is created, provide you have a good intention. These also have the effect of promoting morality.

Some tend to argue that these practices might lead to more bondage. No, this type of bondage leads to final release from all bondages. This is a type of Sila (virtue).

These duties are not an excuse to earn money through wrongful means. Earning a livelihood needs to be proper and honest.

Physical, emotional, and spiritual support are all important in caring for the spouse and children. In difficult times it is even more important. Emotions get rocked this way and that most of the time. It is sensible to keep an eye on that.

When participating in spiritual activities, the spouse must not be forgotten. The spouse can be of great help. Ignoring the spouse is not fair.

Some parents say that they do not need Dhamma schools and temples, and it is the children who need them. If you take this attitude and waste your time at the temple engaged in meaningless conversations, you are sadly mistaken.

Assume that you need the temple for yourself and take the family as spiritual companions. Learn and practise the Dhamma all the time. You need it, not merely the children.

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0213 BEING IN A BLAMELESS ENGAGEMENT OR OCCUPATION

This factor encompasses ethical aspects of earning a livelihood. The principle is that the engagement or occupation would do harm to oneself or to other people. It is best to avoid conflicts in the mind caused by the engagement.

The livelihood must be free from the need for dishonesty in the mind or in verbal or bodily actions, outright cheating or deceiving, or mis-leading whether express or implied.

It must not directly or indirectly cause harm to another person’s wellbeing, health, or life.

It is recommended that occupations involving the following behaviour should be avoided at all costs:

1 Killing of human beings and animals

2 Dealing in arms, weapons, and ammunitions

3 Trading in intoxicants including alcohol and illicit drugs

4 Trading in poisons

5 Trading in meat

All these activities involve causing harm to other people’s life, or health, and to the lives of animals.

One might not be employed in any of the activities mentioned above but by behaviour get connected to them. Voluntary workers need to consider this aspect. Family members of the wrong doer also could get involved in these actions. Spouses and children who get used to these activities, would like to justify their actions, as obedience to a family member in authority. This is a problem in ethics. Friendly advice and discussions may be helpful in solving problems like this.

Remoteness of connection is another factor to consider. For example, we run the government, indirectly. The government is involved in gambling, as they approve the operations of large gambling companies. Therefore, are we as individuals responsible for the gambling that goes on?

There are many other activities to which we might be remotely connected and apparently responsible. Probably we are not unless we intended to contribute to any such activity.

Hence, the remoteness principle needs to be used here, honestly. The principle is not an excuse for willing and intended actions.

Another ethical principle of relevance here is the strict practice of vegetarianism. The argument is that if we are vegetarians, then there is no need to kill animals or to trade in meat (including fish).

The Buddha has recommended to monks and nuns, that if one is aware that an animal is being killed for them to eat, then they must refuse to accept such a meal. He has not enunciated a rule not to eat meat.

One reason for not insisting on avoidance of meat, is that it had been a spiritual practice of the day, for some to be total vegetarians. They practised vegetarianism as a method of attaining enlightenment. Such a practice he said was amount to mis-leading oneself. It is classified as a spurious virtue and grouped under misguided discipline (Silabbata paramasa). The latter mental state must be got rid of at the level of attaining the stream-winning (stage one, or sotapatti)) mental state.

There is also the case of people who do not like to take medicines tested on animals.

It is good to avoid meat and causing harm to animals within the limits of practicality. Does this practice lead us to attain enlightenment? That is ultimate yardstick.

People ask the question whether working in the defence forces is a proper occupation. It is observed that a defence force is not necessarily engaged in using guns and ammunition. Some armies have never faced a war. They have a lot of civilian duties such as in development, heath services and protection services.

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0214 GENEROSITY (LIBERALITY, DANA, CHARITY, GIVING)

UNIT 1 (A): DESCRIPTION OF GENEROSITY

In its wider sense, generosity includes an attitude of consideration for others, a feeling that things should be shared with others. It implies loving kindness and compassion for others. It therefore helps to reduce the gap between us and them. Generosity is not restricted to giving things to others.

Even in giving things to others, the attitude of mind is important. Giving freely to charities is good and the attitude of being charitable is equally good.

Generosity expecting something in return invokes greed. It is far better to give freely and expecting nothing.

Generosity needs to come from the heart. If you give something because someone is prompting you to do so, it is not an act completely from the heart. The feeling to give could still be there but not in a clear form.

Giving for a good purpose is better than giving for a bad purpose. Just giving without thinking about the purpose would suggest lack of care and wisdom.

Charity must be supported by wisdom. In fact, all good actions need to be supported by wisdom.

Generosity is not necessarily proportional to the quantity given. The intensity of the mental state in giving is far more important.

The appearance, weight, or volume of what is given may have some relevance, but the intensity of the mental state is the vital factor.

The beneficiary of charity needs to be deserving by virtue of what the beneficiary is doing. For example, a monk who is apparently practising well is a better choice than some stray individual.

What you give needs to be reasonably pure in its generation. If one resorts to stealing for giving to charity, such an act has little value. Generosity using wealth generated by improper means is questionable, because the mental states involved might not be clean.

A businessman engaged in dealing with liquor, poison, slaves, drugs, meat, weapons, and the like needs to think honestly if interested in generosity. The writer feels that even such individuals need to be generous.

There are many discourses of the Buddha that deal with various aspects of generosity, that tend to define the values associated with this mental state.

The following are examples:

1 Discourse on Giving (Dana):

The donor needs to be glad before, during and after the giving. The recipient either needs to be free from desire, hatred, and ignorance or must be striving to attain these qualities.

2 Discourse AN 5.34

Some of the rewards for the donor are as follows:

The donor becomes dear to people

The donor’s reputation is enhanced

In any assembly the donor becomes confident

At the end of this life a good rebirth is assured

3 Discourse AN 3.57

Some features of a worthy recipient are:

Not having sensual desires

Not having ill-will

Devoid of Sloth and drowsiness

Devoid of Restlessness and anxiety

Devoid of uncertainty

This description implies one who has suppressed the hindrances (nivarana).

4 Discourse AN 5.148

A donor who is a person of integrity (Sappurisa) has the following mental states:

Conviction

Attentivity

Conscious of the season

Empathy

Not affected by adversity (to self or others)

These mental states give rise to the following results in the future:

Convincing personality

Others work for the donor with understanding

Donor’s goals are fulfilled in season

Donor enjoys the fruits of his good deeds

The donor is properly protected

UNIT 1 (B): SUITABLE OPPORTUNITIES AND OCCASIONS TO PRACTICE GENROSITY

Whenever you can spare a possession for the benefit of another it is an opportunity for the practice of generosity.

If one becomes aware of or observes a need to give something to another, then it is an opportunity to practise generosity.

If the giver’s attention is drawn to the future benefits of an act of generosity, the power of the generosity could be reduced but the act itself is good. Attention needs to focus on the need and the deed.

One case to guard against is donating to those committing crimes or wrongful actions. If you knowingly donate towards crime or wrongdoing, it obviously is not a wholesome act.

When you donate to a well-known charity, it can be presumed that their activities are wholesome. You are not expected to engage a spy service to check this.

The common belief is that something material should be given in practising generosity. All practices begin in the mind. Generosity too begins in the mind. The very thought of giving is a wholesome act. Words arising from that thought can be part of the generous act. In fact, if one observes or participates in some way when another person engages in a generous act, that thought is an act of generosity. However, the fruits of such generosity might not be the same as the fruits of real donations.

Companies in the private sector and public corporations often have an allocation for gifts to charities. One who is managing or has influence over such funds can practise generosity by donating to the most deserving entities although the funds are owned by the corporate entity and not by the individual. A drawback is the expressed expectation of inordinate publicity.

UNIT 1 (C): REALISTIC LIMITATIONS IN THE PRACTICE OF GENEROSITY

There seem to be no limits to the practice of generosity by a Maha Bodhisatta (a confirmed aspirant to Buddhahood). One example is described in the Vesantara Jataka (a previous life of Siddhartha Bodhisatta). At one stage he was a king and he gave away everything, every person he had and finally became a lonely ascetic in a jungle.

This type of ultimate sacrifice might not be possible for lesser beings. In this context a few matters become relevant.

The most important consideration is wisdom. At every turn there are choices and wisdom is necessary in every choice. Wisdom is the fourth perfection in the line-up of perfections. When a donor thinks of a donation, the donor needs to summon the factor of wisdom and test whether the action is going to be one of generosity or an act of stupidity. There is the case of a man in Sri Lanka who won a sweep ticket and spent all the money in conducting a lavish religious festival for about three months. He was left with nothing.

The author knows of a case where a husband decided to give all his property to his wife thinking of how good it is to be generous. It did not take much time for the wife to trust other friends and at one stage he was thrown out of the house. What followed was a sad story. Where was his wisdom? Was he really practising generosity or was he a common fool?

There is another perfection called equanimity. It is an ability to stay undisturbed despite changes in the surrounding. Was the man in the case cited above think that he was capable of being perfectly equanimous whatever other people do? If he had been a maha bodhisatta he could have put up with the sad consequences, but was he?

We need to understand who we are and use our wisdom to choose wise actions within our capabilities.

Practising generosity to be one better than another defeats the purpose, as the mental state is not clear or unpolluted.

Unit 1 (D): LIFE SKILLS ACQUIRED AND APPLIED THROUGH GENEROSITY

The most important aspect of generosity is the state of the mind in parting with what you have. Hence it is a mental state, an attitude of mind. For this, one needs to have training. Once that training is acquired, the attitude developed can also be applied in many real situations in life, even in commerce.

Looked at in this manner generosity is a skill. Some examples of its application are discussed here.

Negotiating a contract (for example a construction contract), we keep imposing conditions on the other party and we expect to win at every point. The other party gets worried and is getting closer to withdraw from the negotiation. Suppose you indicate that a point raised by the opponent is reasonable, at once the tension starts to reduce. We can do that if we are trained in generosity. Although I give in on a number of conditions overall, I could be the winner. This is not an exception, but it is really the rule regarding negotiations.
Negotiations and discussions always attract this principle that every individual needs to be prepared to give way to others if success is to be achieved in life. Hundreds of such cases in the management of an enterprise can be given.
Discussions at major and minor management meetings are an excellent example of long-term success of those who have a background in generosity.
When a spouse does something important it is essential that the other spouse genuinely shows appreciation. If one is incapable of doing that it is due to a shortfall in generosity. It is obvious that if that generosity is totally absent, the marriage will have problems. These things may look minor but they ultimately determine the big picture.
In the office or your factory, it is necessary to notice the contribution made by sub-ordinates and acknowledge these suitably. That helps to develop job satisfaction and productivity. You can do this only if you have a generous heart. It will go a long way in your becoming a successful manager.
If you are running a business, the devotion of customers, needs to be continually acknowledged. Then only the customers will keep supporting the business. There was a small business in the U.S. which displayed the photographs of customers and naturally that went a long way in helping the business to be successful. What was given to the customers was very insignificant, but it was obvious generosity.
In the kindergarten, small things are given to little children all the time. That is generosity. Everyone knows how this practice brings children and parents to the school.
To some extent it might be useful to be strict with children and to have a level of discipline. However, it cannot be one-way traffic as children tend to revolt and form poor habits as a response to the powerful imposition of rules. If a parent has the wisdom to work out a few things that children really want such a thing can be given in keeping with the practice of generosity. A child is likely to notice it and agree to follow the rules set.
Some people have eternal problems with neighbours. One of the reasons is that each party or one party attempts to have everything in a particular way. If you see what is aggravating him or her and then try to give a little of what he or she is looking for as part of generosity, the party is likely to respond. This may lead to a reduction of tensions.
In todays’ world of communications, it just takes one leader to take a tough stand on some matter and find that no progress can be made. If a little ground is given that could form the basis of a permanent solution to the problem. It is generosity working among powerful beings. Sometimes the word compromise is used in these situations, but it may imply the reservation of a grouse. If whatever is done is done with generosity, the chances of success would be more.

India and Pakistan are constantly at loggerheads over the ownership of Kashmir. A gift of disaster relief by one country when the other experiences serious trouble might alleviate suffering in the minds of people.

Managing several people in an enterprise is often our responsibility. We can learn various techniques that help us to manage effectively. It is beneficial if sub-ordinates work with proper understanding. This usually results if in the past a manager had been attentive in the act of giving.

CONCLUDING NOTE:

There three types of giving mentioned in the scriptures.

1 Material gifts (amisa dana)

2 Gift of freedom from fear (abhaya dana)

3 Gift of the Dhamma (Dhamma dana)

The third one is obviously very important.

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0215 ALL -ROUND PROPER CONDUCT

In a civilised society, many of us have reasonably good conduct in a significant range of areas. The Buddhist recommendation is to be of good conduct in a universal sense. For example, even criminals show somewhat good conduct towards the family and neighbours. That is selective. Genuine good conduct needs to be rounded and universal.

Buddhist ethics indicate the lines along which good conduct can be practiced. These are partly stated as rules conduct, and partly encompassed in ethical principles.

Ethics in Buddhism are not arbitrary but ate derived from philosophical psychological principles.

Some ethical practices are conducive to a happy mundane life while other practices are clearly aligned with the path to enlightenment.

Ethical rules are enunciated in two streams, one being for the Sangha (monks and nuns), and the other being for lay people. The rules applicable to the Sangha are very detailed. For a fully ordained monk, there are more than 220 rules to observe. For lay people the minimum set is the five precepts. They can go on to higher precepts by choice. The most comprehensive and meaningful higher set is the eight precepts of livelihood.

This set includes refrainment from killing, stealing, bad conduct, falsehood, slander, harsh speech, frivolous speech, and wrong views. The first three relate to body conduct, the next four to verbal conduct and the last one to mental conduct.

On special days of practice. Higher rules are practised by lay people. One set is the eight precepts, and the other is the ten precepts.

In terms of philosophy and psychology, Buddhist ethical rules are conducive to the reduction of greed, aversion, and ignorance. That is why they are not arbitrary and have spiritual value.

In the three types of training, virtue, concentration, and wisdom (sila, samadhi, and panna), the first is comprised of ethical conduct.

These three also develop into the noble eight-fold path, which is followed for the ultimate purpose of attaining enlightenment.

The other aspect of Buddhist ethics is the promotion of mundane, or worldly happiness. There are no rules but statements of principles. About fifty such principles are covered in the discourse on Blessings (Mangala Sutta) and the discourse to Sigala (Sigalovada Sutta). The principle considered here is one example.

In the discourse on Blessings, the Buddha concludes by saying that those who follow these practices properly, progress to enlightenment. Please see the last stanza of the discourse.

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0216 HELPING RELATIVES

Whether a person is a close relative or a distant relative, the idea of helping relatives is an extension of the family idea, a little more. Tracing back history many relatives have helped us to become who we are today. When in need because of illness or other misfortune, they naturally rely on relatives. This reliance needs to be respected.

People find it hard to seek help from everyone around. So, they look to relatives. We need to share what we have with others, and it is sensible to share with relatives. Negatively speaking, it would be cruel to look away when your relative needs your help. The principle is extending compassion within reasonable limits.

Helping relatives is a manifestation of generosity in the face of actual and visible needs. It may also be an expression of gratitude.

Looking at the life of the Buddha, after enlightenment his first visit was to Rajagaha, the capital of Magadha, the city in which his old friend King Bimbisara lived. He had promised to visit him after he realised the truth. From there he started a fairly long journey to visit his relatives of the Shakya clan. There he helped many of them to advance spiritually. Senior monks included Ananda, Nanda, Anuruddha and many other relatives.

This is not a case of giving favours to relatives overlooking others. It is only treating relatives as relatives.

This principle has sometimes been mis-interpreted to mean giving advantages to relatives, in preference to those more deserving. For example, in politics, business and government, those in power try to give advantages to relatives and friends, where they do not deserve it. The principle of treating all as equals needs to be upheld.

Helping includes spiritual activities. Relatives who might not have the necessary motivation to practice giving, morality and mind development (Dana, Sila and Bhavana) must be motivated and assisted to tread the right path. You can be a noble friend to your relatives.

When relatives have passed away, alms can be given bringing the relatives together, and conferring merit on the dead relatives.

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0217 BEING BLAMELESS IN ACTIONS

Whatever things we do must not harm others or harm ourselves either. There are many harmful actions described in the teachings, and in addition, there are wholesome actions mentioned therein.

Unwholesome actions are enshrined in the eight precepts of livelihood. The bodily actions implied here include, the hurting, harming, giving fear to other beings and in killing or causing the killing of other beings. It also includes stealing or taking in whatever way the belongings of others. Chattels and properties are counted here. Thirdly, we need to refrain from interfering with marriage and other partnerships. All these cause harm to oneself and to others.

This behaviour is enhanced by the performance of wholesome actions. These include, generosity, the practice of virtue, development of the mind, attending on the sick, disabled and the elderly, conferring of merit to those who have passed away, and rejoicing in the good deeds of others. Learning the Dhamma and teaching the Dhamma are wholesome actions.

In modern society we have ample opportunities for providing services to others, expecting nothing in return. Social services, publishing services, educational services, helping religious institutions, volunteering, community development programs, contributing to local security initiatives, blood donation, donations to the needy, hunger alleviation, protection of the environment, development of habitat for animals, chaplaincy services and the like are commonly practised.

The question arises whether doing politics is a good action. If one engages in politics for the common good, and functions fairly and honestly, there is no harm. There are limitations imposed by party politics. One needs to apply moral principles and wisdom in these cases.

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0218 AVOIDANCE OF EVIL BEHAVIOUR (ARATI)

The concepts of avoidance and abstinence are similar but somewhat different. One consideration is the proximity of the object, familiarity with the object, and the extent of involvement with the object in contact with the mind. Again, there is physical proximity and mental proximity.

Another consideration is the availability or denial of opportunity. When the opportunity is there, avoidance is not easy.

For example, a person trying to keep the precept of celibacy, will keep away from the opposite sex. Usually, the premises are out of bounds for the opposite sex. This is a case of physical avoidance. All that is required is a rule.

Mental avoidance is more difficult. It can be achieved through long periods of practising precepts, and through meditation on the negative aspects (adinava) in a sustained manner. Previous associations and how involved they were before, may hinder this effort.

A man who wants to keep away from women, should select a lodging place reserved for men. If he chooses to live in a mixed lodging place, avoidance becomes a little harder.

A person who dislikes killing fish must not choose to live in a fishing village. One who does not want to drink, must not get employed in a bar. One who prefers to keep quiet, must not be visiting clubs.

Avoidance is facilitated by physical distancing. An arahant is reported to have asked a female deity who cleaned his residence in the early hours every morning as a meritorious act, to keep away. This was not in fear of being attracted to the deity (because that was not possible) but to prevent others misunderstanding.

In most cases an opportunity for wrongdoing is cut off by willpower. Practitioners of concentration meditation, try to cut off anything that might arouse the physical senses, so that they can pay full attention to the mind.

Abstinence is much harder for many people. In most situations, the objects that cause attraction or repulsion are at hand, very close, within touching distance, in a physical sense.

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0219 ABSTINENCES (VIRATI)

As discussed before, the concepts of avoidance and abstinence are similar but somewhat different. One consideration is the proximity of the object, familiarity with the object, and the extent of involvement with the object in contact with the mind. Again, there is physical proximity and mental proximity.

Abstinence is much harder for many people than avoidance. In most situations, the objects that cause attraction or repulsion are at hand, very close, within touching distance, in a physical sense. In the mind too it would be at hand.

A firm refusal results in abstaining. An example is refusing to drink in a drink party.

A group of children walking around a lake, got a fish out of the water and kept it on the footpath. A passer-by tried to get the children to throw the fish back into the lake but failed. The fish struggled to live, and the children kept enjoying the scene. The passer by avoided the unwholesome act and went away. That person was on the brink of participating in an unwholesome act but abstained form it.

Unwholesome behaviour covers physical, verbal, and mental aspects. These are included in the ten types of unskilful actions, three physical, four verbal and three mental aspects. When we speak of avoidance, it is mostly a mental behaviour on the good side. When a possible weak behaviour comes up in the mind, we dispose of it as quickly as possible.

In a university a group celebrated an event with a drink party. One of the students in the group kept moving around talking to others but avoided drinking. The action was in his mind. That was an abstinence. The tempting was there.

Often people gather together and talk uttering falsehoods, slanders, and harsh words. If there is nothing else, they talk about meaningless, worthless things. You can stay mum and avoid all the gossip. Again, the action is in the mind. It is in the mind.

In this world there is nowhere to hide or run into, but you can keep your mind out of unwholesomeness using the practice of abstinence.

In the same way, the mind can keep away, thoughts of lust and other desires, thoughts of ill-will, harming and cruelty, while being quiet.

Abstinence has more relevance when here is the opportunity for wrongful actions. Thoughts would be ripe to express them in words or actions. At that point, still a person can refrain from performing the action, using a determination to abstain.

You might be almost prompted to say something nasty, but you stop before saying anything.

Similarly, you might be tempted to do something with your body, because of a strong desire or a strong dislike, but yet you manage to avoid such action. You can come back from the brink if you are mindful and well-trained to summon the skill of abstinence when required.

This is abstinence (virati).

The distance between avoiding and abstinence might be very short or thin, but a good result is always possible.

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0220 ABSTENTION FROM INTOXICANTS

Possibly because of experiences in previous lives, a lot of people seek Intoxicants. In society drinking is very common. In addition to intoxicating drinks, now there are intoxicating substances. The latter is a huge social problem.

The direct result of taking intoxicants is bad enough. The indirect results are much worse than that. Neglect of children, domestic violence, wasting money, bad companions, poor performance in employment, loss of social respect, are a few of the negative aspects of drinking. There is no apparent gain in drinking although, various excuses are given as to why a person drinks.

The mind is what makes us superior to animals. Intoxicants render the mind ineffective. It becomes weak and unable to take the challenges of life. It is difficult to imagine why people are so attracted to intoxicants. The possibility of feeling free from all trouble for the time being at least, might be a reason.

Intoxicants also affects health, as various illnesses can result. Life gets cut short because of intoxicants. Physical weakness is likely to result.

Because of intoxicants people tend to do various things that cause harm to themselves and to others.

Like other abstinences, abstaining from intoxicants is hard. Government provides services to reduce the harm, but it is fighting a losing battle.

There is a suggestion that a person who is addicted to intoxicants, might lose general control of the mind, in this life and in any future life. No one would like to be reborn as a mad person or one with mental disablement.

There are many who have given up intoxicants by associating with good friends, and by learning the Dhamma.

It is a pity that some Buddhist people serve intoxicants, after performing an almsgiving.

Even in a country like Sri Lanka, despite the practice of Buddhism, consuming intoxicants is a serious problem. It is a shame, and a menace. Excessive persuasion to drink at parties is despicable.

Australia too has the bad fame for drinking. At least the respect shown to people who do not drink is commendable.

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0221 TIMELY ATTENTON TO MERITORIOUS ACTS

Most people have plans or ideas as to what good things they will do in the future. This teaching emphasises the need to practise these right now or without delay. It is convenient to plan for the future, doing nothing right now. Buddha’s admonition was to avoid delaying good things. A major activity will obviously need a lot of time. How about little valuable things we can do right now? We need to pay attention to them immediately. The last words of the Buddha were about the need to pay attention to the Dhamma immediately as we do not know what is in store for us tomorrow.

For example, one thing you can do with no money, house, job, business, or anything, is to do a little breathing meditation for five minutes. It does not cost anything, and it will give valuable returns. Reading a page from a Dhamma book is another easy thing to do. Saying something in kind words to another is also easy. If you are willing to take some action, here is plenty to do.

Our tendency, is to create excuses for doing nothing meritorious. With that attitude we have a mountain of tasks in front of us. Let the mountain be there, but we can try to get over he little hills.

Being heedful is a significant teaching of the Buddha. Living as human beings we have a great opportunity to learn and practise the Dhamma. It is for us to lead a happy and successful life here and now, as well as in the future. No one knows how long we can live. Hence, we should be diligent in relation to the Dhamma.

Generosity, virtue, and the development of wisdom through meditation, are the main activities we need to focus on.

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0222 BEING RESPECTFUL

Being respectful is easy to practice, if only one has a good heart, a reasonably clean mind. This is related to being humble. That again is an attribute of the mind.

A natural question arising is who is worthy of our respect. The broad answer is that all living things and beings are worthy of our respect. We need to have a sense of respect for the environment, both physical and biological. We need to respect society in general, specifically the institutions of society including the government. It is necessary to show respect to animals we can see as well as little beings who are invisible to the naked eye. Microbes are such beings.

Different types of individuals are worthy of respect for different reasons. In top place is the Buddha. The Buddha is our spiritual teacher and guide, in all our spiritual pursuits. The Bodhisatta (aspirant to Buddhahood) made incredible sacrifices in his journey to become a Buddha. His teachings continue to illuminate our path to enlightenment. His attainments are unique. So, the Buddha needs to be respected. It is not a casual attitude, but a sustained respect based on understanding and appreciation.

The Dhamma is an embodiment of Buddha which is still dynamic. Hence, we respect the Dhamma. Similarly, the Sangha including all who have attained enlightenment at any of the four stages, command our respect.

Our parents who sacrificed so much to nurture us need to be respected. They were our first teachers. Similarly, we need to respect our teachers and elders.

All persons who are more advanced than us, in discipline, and mental development through Dhamma learning and meditation ought to be respected.

There are factors that reduce or prevent our ability to show respect to others. One is our pride. In general people have too much of the ego and hold strong views about themselves and about other things find it difficult to show respect to others. They are enmeshed in their idea of their own greatness.

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0223 BEING HUMBLE (HUMILITY)

This state of mind is easily maintained by people who respect others. Respect is usually active, and humility is usually passive. It is easy to understand when working in a group but is also visible when one is alone. This way it is an attitude of mind sometimes being just a feature of the mind, and at other times being displayed in action.

It arises in relation to others. The opposite is more visible. Pride and conceit are opposites. Both these are rooted in stupidity and ignorance or a shortfall in wisdom. In this light humility is an essential part of the behaviour of a wise person.

One may develop pride regarding wealth, income, status, and power. It may relate to qualifications and other attainments in education and training.

Being healthy also contributes to pride. Family connections, appearance and personality are common reasons for excessive pride.

These are unwholesome qualities and need to be reduced. It is hard to reduce them, and will be eliminated completely on attaining enlightenment. Short of that, we may also reduce them for practical reasons. If you dislike being looked upon as a common fool, it is best to understand that actions based on pride need to be reduced. Even the gait of a humble person is an indication of humility and wisdom.

A practical result of pride is the negative effect it has on learning. A humble person finds it easy to learn from others. If you just say that you do not understand something, a person who knows has a chance of helping you.

The first chief disciple of the Buddha (Venerable Sariputta) second only to the Buddha in wisdom, was extremely humble. Once a novice monk told him that he had not tied the robes correctly, and he immediately turned back and corrected the error. What prevents us from being humble like that?

When Rahula was a novice monk, he was advised not to take pride in the fact that his father was so accomplished, but to think of humility and practice humility. He developed the practice of throwing a handful of sand and wishing that he should receive as many instructions as possible from elders. Very soon, he became and Arahant.

Some people think that if one stays humble, then others will trample them in society. No, that might happen now and then, but the overall attitude of society is to show great respect for such a person.

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0224 BEING CONTENTED

Wishing, yearning, clamouring for more of everything is a common occurrence. This habit appears as a soft desire to start with, and it can intensify to be a strong anxiety, and then burn like a fore within. Those who learn to be content and satisfied, do not suffer in this way.

We receive our day to day needs in food, medicine, clothing and shelter in varying amounts and quality. With reasonable effort we try to improve what we receive. That seems natural.

Having received your needs, it is great if you can be contented with what you receive now. Genuine contentment eliminates the suffering caused by yearning.

If you give a toffee to a child, the child might say thank you and feel happy about it. Another child may demand for more and make a fuss about it. The latter suffers but not the other. The same thing happens with adults, who never learn to feel satisfied with what they have. At times, this may end up in total disaster.

Another comparable experience is when you fall ill. Then, some things are denied. With wisdom and understanding one can stay satisfied. In the alternative, one will yearn for things and suffer thereby.

Elder4ly people devoted to spiritual practice, sometimes never feel satisfied about their progress, and become anxious. With more ardent practice, they might get over these feelings. For the time being, one needs to be satisfied.

Being content is not being complacent. It is good to work hard. For the moment one needs to feel conte3nted.

Contentment is good for health too. In taking food, it is not necessary to have a belly full. At a certain point, one needs to feel that it is enough. A little bit less would assure one of better health.

At work we re never satisfied with our boss. It is not always based on facts but rather on our feelings. Even in another place, you might feel the same way. Perhaps you might never find the perfect boss. It is more sensible to feel contented.

How many of us are contented with the present salary? It is very few. The feeling is that something more is needed. As to how much more we never know. At least for the time being we need to be contented.

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0225 GRATITUDE

However gifted, strong, healthy, rich, and powerful we may be, everyone needs some help from others for survival and advancement. Society can function well only if people do not forget the help they received.

Parents come first in the line of people who have helped us. That help cannot be repaid easily. But, we can try to repay gradually with acts of gratitude. Looking after them illness and in old age is one essential thing. Their might also be close relatives and family friends who have helped us as a family.

Teachers come next. They have helped us to unravel our capabilities and become what we are today. In many cases they have not only taught us but guided us by example.

As teachers, the monks and nuns, and lay persons associated with temples who taught in the Dhamma schools, need to be remembered with a sense of gratitude. They may need our help now. Minor differences in opinion need to be set aside, in showing gratitude.

Sometimes there are neighbours or even strangers who have helped us or our families. It is possible that they come due to our good kamma; that does not mean that we can forget them when convenient.

Particularly where strangers are concerned, one needs to be wise in trying to show gratitude.

We must be grateful to the Buddha for providing the guidance to live in peace and happiness in this life, in later lives and in our spiritual journey. The Buddha has also shown gratitude and given us an example to follow.

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0226 TIMELY LISTENING TO THE DHAMMA

Although we have six senses working round the clock, where learning and understanding of the Buddha’s teaching is concerned, it is believed that the ear faculty is crucial. In the situation of teaching in a class, the most effective sense seems to be the ear. What we see, say on the white board helps to clear things but fades off very quickly. What we hear has a lasting impact.

There are stories that relate attainment of enlightenment while hearing the Dhamma. One can argue that this is made possible by the strength of past good kamma. While it might be so, it does not detract from the fact that it is the experience of listening that creates the opportunity for the breakthrough.

The sense experience needs to be supported by proper discipline, practice of virtues, ardent effort, and wisdom. These are things that cannot be assembled in one moment. The level of concentration and mindfulness are also contributory factors.

One experience of listening might not work. There are two ways of progressing. The first thing is to listen to the Dhamma regularly. That helps to gather the essence of the teaching and helps to define areas of doubt and the need to question.

The other thing is to hear the Dhamma at the correct time. This can be due to good kamma. A good teacher appears, and a good topic is taught, exactly when you need. Experience tells us that this happens to most people. At the time one gets this opportunity, the mind may be having experiences that are conducive to proper listening. When you get the prompting from within, that could be a good time. Then we should not hesitate and must move to hear the Dhamma.

While listening to the Dhamma, the mind dwells on wholesome states of mind, and there is no opportunity for unwholesome states to arise. That itself is beneficial.

When a noble friend suggests to you that such and such a teacher is going to teach on this or that topic, that might be right time, and one needs to diligent at that time.

This is timely listening to the Dhamma.

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0227 PATIENCE

Patience is on of the ten perfections required of an aspirant to Buddhahood, mentioned in the Theravada scriptures. There is a famous birth story of the Bodhisatta, known as the Khantivadi Jataka where he was able to practise patience even at the point of death, showing no ill-will towards assailants. In day-to-day life, those who have no patience rarely win.

The concept of patience is somewhat like tolerance. One can tolerate something while hating it. In patience there is a higher level of understanding and lack of ill-will. A person practising tolerance may at some point of mental development develop the mental state of patience.

In life we often experience situations that are difficult to bear. Those who have patience find it easier to put up with such difficult circumstances. Patience is not a sign of weakness. It is more a sign of strength of mind. It is a strong mental state.

At times people say nasty things to you for whatever reasons. The tendency is to jump forward and defend yourself. In the rush you might make a lot of mistakes. If you have patience, you can be humble and listen patiently. You can say something mild and defuse the situation. That is much less costly.

If the bus is full, you can wait for the next bus with patience. If the queue does not seem to be moving, the best thing is to stay patiently. If the mother is shouting at a disobedient child, the husband can patiently stay quiet. If your boss blames you in strong terms, your patience may get the better of him. Rushing to defend shows lack of patience. It does not pay.

In our attempts at spiritual practice, we need to develop the ability to keep away from unwholesome behaviour. There are many ways of achieving that result. One way is to develop patience. We come across things that disturb us all the time. For example, hunger, thirst, heat and cold sometimes are hard to bear. Body pains are at times difficult to bear. How much of these can we put up with?

It is good to experience these, and test how patient you can be.

In the Sabbasava sutta of the Majjhima Nikaya, the Buddha has stated that certain mental defilements can be eradicated by tolerating conditions such as these. The inclination to run away at the very appearance of these conditions is a sign of weakness.

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0228 COMPLIANCE, OBEDIENCE

Is one capable of following instructions given by another? Can he or she obey the rules prevailing in a place? One who has this quality is compliant and obedient.

This has very little to do with the authority giving the instructions or setting the rules and regulations. It is about one’s own capability. The ego or the esteem with which one sees oneself, causes the inability to comply with and obey rules.

A story from the life of Venerable Rahula at his young age is illustrative. He always wished for instructions from the elders. The story says that every morning he would take a handful of sand and wish that he receives as many instructions as the grains of sand in his hand. So, he looked forward to compliance and obedience. That would no doubt have contributed to his spiritual progress.

Acceptance of critical comments from teachers is part of this wholesome behaviour.

In sports, how many people get into trouble simply because they do not follow instructions or obey rules? One can argue about unfair instructions or rules that always exist in society. There is always a platform on which these arguments can be pressed within limits. The sportsman needs to comply first and later seek action regarding instructions and rules.

Assumed superiority in one or more aspects of oneself, is the common reason for dis-obedience and non-compliance. For example, one may be affected by strength, height, loudness of voice, qualifications, experience, attainments and so on. One should not get carried away by these attributes.

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0229 SEEING THE SANGHA (MONKS AND NUNS)

The term used in the discourse is Samana, which usually means the monks or nuns. They form a special class of persons committed to life-long practice of the Dhamma. They lead a special form of life mostly in temples and similar institutions. They are the best among the noble friend we can meet.

Seeing them as a habit is a blessing for several reasons. Firstly, they form a group that is always good to meet, that is noble friends. Noble friends are considered as wiser people who can give us guidance. They are well versed in the Dhamma having learnt from the scriptures and their teachers for a long time.

When you want to clarify a point or learn the Dhamma in general, the clergy can help us.

They set an example for others to follow. That is one of the best forms of learning, particularly when we are interested in spirituality.

While we can read books and learn the Dhamma, it is often necessary to discuss the Dhamma with others who know.

They also provide us with inspiration to practice the Dhamma.

Most often, if we are interested in learning and practice of meditation, it is very necessary to seek guidance from the Sangha, as they have a wealth of knowledge, and genuine experience, that may not be available elsewhere.

The presence of the Sangha enables us to perform many meritorious acts such as making offerings of food, medicine, robes, shelter and other needs of the Sangha.

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0230 TIMELY DISCUSSION OF THE DHAMMA

In the pursuit of spiritual development, the first requirement is listening to the Dhamma, the second is remembering what was taught, and the third is discussing the Dhamma learnt for deeper understanding.

It should be timely because we tend to forget the Dhamma as time passes. Hence discussions cannot be postponed, and difficulties need to be discussed quickly. It is true that written material is readily available now, and that the internet and computer facilities are easily accessible. Even then, a discussion in due time is vitally important.

People learn the Dhamma as a part of their knowledge base and therefore, each person is bound to form views and opinions about any aspect of the Dhamma. Some views may not be helpful. A discussion affords an opportunity reduce incorrect understanding. Some will have more wisdom and prior knowledge, and it is possible to correct our ideas by discussing with them.

Discussion of the Dhamma is a continuous process, and our understanding of difficult points is bound to improve with more discussions.

Those who are not interested in discussions run the risk of holding on to wrong views for ever. Doubts can be cleared only through discussions. In this connection, debates and arguments are best avoided.

Learning from those with more experience, is very helpful. Repeated practice is the key. Solitary thinking is not recommended, however wise one might be.

Noble friends come to our help in discussing the Dhamma. In practice most of them are monks and nuns.

Apart from learning the Dhamma in discussions, another advantage is that participants get inspiration for further practice because of the example set by noble friends and their stories of success.

Dhamma discussions must suit members of the participating groups. Discussing very succinct aspects might be unsuitable in some groups. Hence the overall understanding of a discussion leader is important. Quite often, people tend to discuss matters complexly beyond their understanding.

Discussions need to help a participant to advance spiritually and so much academically.

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0231 SELF-RESTRAINT

The world is full of things that we might either like or dislike. These are constantly around us offering contact with us through our senses. The first five senses the eyes, ears, nose, tongue, and body are ever ready to make contact with objects out there in the surrounding. The sixth sense, the mind has plenty to contact right inside the mind itself.

Life itself looks like an unending series of such contacts. Due to these contacts, responses arise in the mind, usually called sensations (vedana). The five aggregates of form (mental creations of external objects), sensations, perceptions, mental fabrications, and consciousness (vinnana) arise immediately in the mind. This is natural and impossible to prevent. What is the real implication of this experience.?

The mind tries to fabricate a story of attraction or one of repulsion, because it is incapable of doing anything better. This experience leads to unwholesome thinking, words, and actions. That is best avoided as the bad actions cause bad results in the future.

That is the restraint that is attempted by the seeker of spiritual progress.

As a first line of defence, the senses are held in restraint. When that fails the Dhamma teaches us many methods of dealing with consequences, minimising damage as early as possible.

For example, if food is an object that gives rise to attraction, then the first defence is at the level of the tongue-sense. The mind tells the tongue to behave properly. Imagine an elderly person who is fond of eating sweets, the easiest point of control is his tongue-sense. If he or she succeeds, then the consequences are well controlled.

If no restraint is exercised, bad results will follow. Regarding the other senses too, restraint is the easiest defence. When the senses are restrained, the mind will have less problems to deal with. Wholesome progress is now possible.

In this endeavour, mindfulness needs to come to the forefront. If mindfulness is well developed, the moment contact is made, mindfulness will tell you to step back from an imminent action. Hence self-restraint is facilitated by the mental state of mindfulness (sati) which we all have from birth. It needs to be developed and sharpened.

If an army of the invader is moving into our country, the first line of defence will push them back. If you allow them in, things will become harder. How foolish is it to let the invader right into our country?

Restraint needs to begin in the mind. If the mind is trained to keep calm and careful, the senses will follow the same behaviour. Wisdom and understanding grow in the mind. That sets the pattern for verbal or bodily actions. A controlled mind is the key to control of the senses.

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0232 HOLY PRACTICE

Holy practice means the monastic life, which includes celibacy (brahmachari). Monastic life also implies, living separately away from families and family responsibilities.

It enables the monastic to concentrate on the spiritual life, and to do everything conducive to the attainment of enlightenment. The monastic therefore becomes a full-time practitioner free of worldly burdens.

The practice is woven around the noble eight-fold path prescribed by the Buddha. It consists of the eight aspects shown below:

ENGLISH PALI

1 Right view Samma-ditthi

2 Right intention Samma-sankappa

3 Right speech Samma-vaca

4 Right action Samma-kammanta

5 Right livelihood Samma-ajiva

6 Right effort Samma-vayama

7 Right mindfulness Samma-sati

8 Right concentration Samma-samadhi

The question is often asked as to what is meant by the terms right or samma. The brief answer is that the development factor is directed towards the attainment of enlightenment.

Right for what purpose is the question. Things may look right for mundane gains. For example, concentration can be developed to such an extent that one might be able to perform miracles. That does not contribute much to progress towards enlightenment. Mindfulness is worth developing for leading a happy worldly life but that might not be enough to progress towards enlightenment. Effort we always apply to achieve useful results, but what is meant here is the effort to reach enlightenment. That effort is made in the mind through meditation and not by physical exercise.

Right view is apparently the most important. It clears the mind to see the four noble truths.

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0233 UNDERSTANDING THE FOUR NOBLE TRUTHS

The practice of the noble eight-fold path described in the previous chapter, ultimately leads to the full understanding of the for noble truths. The breakthrough is achieved by the culmination of the right view. When right view is perfected, the four noble truths are fully understood.

The discourse on right view enumerates seventeen methods of approaching this understanding. Initially, confidence in the triple gem, namely the Buddha, Dhamma and Sangha is fully established. Then, the mind realises the demarcation between wholesomeness (kusala) and unwholesomeness (Akusala) in full. Thereafter the principles under-lying the four noble truths are applied to a series of conditioning factors (as listed in the theory of dependent origination.) This application gives rise to the conviction that the four noble truths are universally applicable. It becomes vivid.

The four noble truths briefly are:

1 That there is universal suffering

2 That there is a cause for that suffering

3 That an end of that suffering is possible

4 That there is path leading to that suffering (the middle way)

The practitioner keeps developing the middle way which is expressed as the noble eight-fold path, ardently, mindfully, and unswervingly until full realisation is achieved. At the highest level of right view, the concept of the self disappears

Leaving no room for further becoming. No further birth is possible.

The key factor to develop on the path is wise-attention, or a combination of mindfulness and wisdom (yoniso manasikara).

Looking at it in another way, the chain of causation is broken at the link of clinging (upadana). This perfectly within the reach of every person. This needs to be tried in simple ways initially to get convinced.

For example, it is natural to have desire for food. It is natural because we cannot live without food. The question is how far you want to be attached to any particular item of food. Except the very weak individuals, we all have the ability to abandon certain items of food at will. Every time we abandon in this manner, we actually reduce our mental state of attachment (clinging).

When you keep repeating this practice, it becomes normal behaviour. It leads to gradual reduction of clinging. That is an effective method to move on the path. There is no need to lament that it is too hard to practice the teachings of the Buddha. Try it and get convinced. Repeated practice is the key.

It is beneficial if we want to lead a happy life here and now. It is crucially beneficial in progressing on the path to Nibbana.

The Buddha realised the truths all by himself, taking a long time of training and sacrifice. He has placed before us a method of achieving enlightenment with much less effort. Only, we need to apply it.

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0234 REALISING ENLIGHTENMENT (NIBBANA)

A person who realises enlightenment could still be leading a mundane life. That might be you or me or our neighbour, or an unknown person. That is possible because according to Theravada scriptures, enlightenment can be achieved in four stages. These are the four stages:

1 Stream winner (sotapanna)

2 Once returner (sakadagamin)

3 Non-returner (anagamin)

4 Saint (Arahant)

Each stage is attained by the successful abandonment of certain mental factors called fetters (samyojana) that keep us in the cycle of births (samasara) by bonding to it.

At the first stage the following fetters (samyojana) are abandoned:

1 Conception of an ego-entity (sakkaya ditthi)

2 Sceptical doubt (vicikicca)

3 Attachment to ritual (Silabbata paramasa)

At the second stage the strength of the following fetters is minimised:

4 Sensual pleasures (kama raga)

5 Ill-will or aversion (vyapada)

At the third stage the following fetters are eliminated:

4 Sensual pleasures (kamaraga)

5 Ill-will (vyapada)

At stage four the following fetters are eliminated:

6 Craving for existence with form (ruparaga)

7 Craving for existence without form (aruparaga)

8 Conceit (mana)

9 Agitation (uddhacca-kukkucca)

10 Ignorance (avijja)

With the elimination of the fetters, the roots of unwholesomeness, greed, hatred, and ignorance are fully destroyed. In our day-to-day practice, every attempt is made to reduce these using virtue and concentration. They get eliminated finally, through the ardent practice of mindfulness meditation (sati) associated with wisdom.

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0235 RESULTS OF ENLIGHTENMENT (1)

UNSHAKEABLE MIND

The results of attaining enlightenment discussed here apply at the attainment of stage 4 of enlightenment discussed before.

The mind of the Arahant cannot be shaken by things that happen in the world whether these are welcome or unwelcome. These are called the eight vicissitudes of life and are enumerated below:

1 Gain and loss

2 Fame and disgrace or ill-fame

3 Praise and blame

4 Pleasure and pain

The Arahant faces all these experiences with equanimity. Whatever happens, it is alright.

Those who have attained the first three stages of enlightenment, probably could face the vicissitudes to a great degree. Individuals who ardently and wisely practice on the path too have the partial ability to stay relatively equanimous. This is proved by experience.

One who attains the first stage, is endowed with the following:

1 Confidence in the Buddha is firm and cannot be shaken

2 Will not be re-born in woeful states

3 Observes the five precepts scrupulously

4 If he is re-born it will be as a human or deity

5 Attains the fourth stage in one of the next seven lives

6 Is a noble and exemplary friend

7 Is an ideal person in ethical terms

One who attains the second stage of enlightenment, has succeed in minimising sense-desires and ill-will. If reborn it will be only for one more life. All the qualities that apply for a person who attained the first stage will also apply here.

One who attains the third stage of enlightenment is complexly free from sense desires and ill-will. If he is married, he would help the spouse to re-marry if the spouse so desires. A celibate life is what he would pursue. Such a person will not return to a human life after death. Until the fourth stage is attained, this person will live in a brahma world. That is a world in which sense desires are absent.

A person who has attained the fourth stage of enlightenment, has succeeded in abandoning all defilement of the mind, and while he or she is alive, will lead a saintly life, not disturbed by anything. Life becomes absolutely happy and there will be no rebirth anywhere. When the sustaining conditions disappear, the flame would also disappear. It is like that.

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0236 RESULTS OF ENLIGHTENMENT (2)

SORROWLESS, BLISSFUL, HAVING NO SUBTLE DEFILEENTS

The enlightened individual might feel a sense of suffering from natural causes while still alive. An illness is one such cause. However, the mind does not contribute to the experience of suffering. The Arahant has the mental capacity to keep above such suffering. That is the sort of strength the Arahant has achieved. With weak minds we contribute to the sorrow and things become unbearable.

In the mind of the Arahant, there is no room for impurities (kilesa) at all. Even the subtle defilements that lay deep in the mind and rise up when proper conditions appear, are absent in the in the mind of the Arahant. The Arahant has cleaned off all taints from the mind. Subtle defilements are based on greed, aversion, and ignorance.

In this situation the Arahant stays fully confident that the mind can stay above these disturbing factors.

Thus, the mind of the Arahant is blissful. There is nothing for the Arahant to be concerned about.

Having created these causative factors, the person who attain to this level of mind, are considered to have gained the ultimate victory, and ultimate happiness.

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0237 GREAT DISCOURSE ON BLESSINGS

(Maha Mangala Sutta)

As reported by Arahant Ananda, at the first Buddhist convocation held three months after the passing away of Lord Buddha, this discourse is recorded in the Pali Canon, as follows:

Thus, have I heard. On one occasion the Buddha was dwelling at the Monastery built by Anathapindika, on Jeta’s Grove near the city of Savatthi.

Deep into the night, a deity appeared, illuminating the grove, and seeing the Buddha, sat on a side. The deity saluted the Buddha and addressed him in verse.

Many deities and humans are yearning to know the blessings and, may the Buddha tell me what the greatest blessings are.

Then the Buddha addressed the deity as follows.

Not to associate with the foolish

To associate with the wise

To honour those worthy of honour

This is the greatest blessing

To reside in a suitable locality

To have done meritorious actions in the past

To set one-self in the right direction

This is the greatest blessing

To have much learning

To be skilled in the crafts

To be well-spoken

This is the highest blessing

To support the mother and father

To support the spouse and children

To be engaged in a blameless engagement, occupation

This is the highest blessing

To be generous in giving

To be of righteous conduct

To be blameless in actions

This is the highest blessing

To keep out of evil

To refrain from intoxicants

To be steadfast in virtue

This is the highest blessing

To be respectful

To be humble, contented, and grateful

To listen to the Dhamma at the due time

This is the highest blessing

To be patient and obedient

To associate with the Sangha

To discuss the Dhamma at appropriate times

This is the highest blessing

To be adept in self restraint

To lead a holy life

To understand the four noble truths

To attain enlightenment

This is the highest blessing

To stay unshaken by the vicissitudes of life

To live without sorrow

To be free from defilements and fear

This is the highest blessing

Those who abide by these practices

Are victorious everywhere

Are established in happiness

This is the highest blessing

BIBLIOGRAPHY

www.tripitaka.lk

Khudaka Nikaya (khp 5)

Sutta Nipata (SN 2.4)

www.buddhanet.net

www.accesstoinsight

Teaching techniques from techniques bank

208 Prior reading and speaking about the main points

Writer: Rahubadde Sarath-Chandra

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0240 Methods of study

The value of academic learning and the value of learning the trades was discussed lessons 207 and 208 in this collection.

Naturally a student expects the best results from studies. The student dreams of getting high marks in tests and examinations. They expect to receive certificates if achievement and to step up to the next level.

They then wish to get selected for employment, earn and income. They dream of becoming wealthy and prosperous. We all dream of a successful and happy life ever after.

Some individuals may like to get on to a fully committed spiritual path at a young age. This is not for everybody. Some young people just fancy about the idea of a spiritual path. They do not often have the ability to assess what they are thinking of and why they are thinking that way.

Most students look at it differently. The purpose of this lesson is to give them a helping hand.

If you wish to do any thing at all, there are many ways to follow. It is the same with studies, there are many ways to follow, It is sensible to look at the different ways open to you and select the most effective one.

There is a separate subject called methods of study. It is worth learning good methods. The following lessons give an indication of good methods of study. These would help in achieving worldly success. Thereby one can save energy for spiritual success too.

Teaching techniques from techniques bank

213 Thorough discussion

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0241 FEATURES OF GOOD METHODS OF STUDY

The following features are suggested:

1 Developing an interest to study, and building motivation

2 Getting an idea of the volume to study

3 Determining the amount that can be covered per month

4 Developing a technique to study a particular subject

5 Making a study plan and putting it on paper or other medium like a spreadsheet (plan)

6 Devising a method of indicating progress

7 Regularly marking progress on the plan

8 Taking remedial action to catch the targets

9 Observing the success of the method and taking rest at intervals

10 Making sure that you live your life normally, and happily

11 Make your study plan a routine, achievable and comfortable

There are some Buddhist principles that you can apply in connection with study plans.

1 Make studying a routine activity

2 Never make your plans too tight

3 It is foolish to make plans too relaxed

4 Be liberal in your dealings with friends but foolishly

5 Never mislead other students

6 Never be jealous of bright students

7 It is unhelpful to compare with others

The Buddha had a daily routine. For the 24 hours of the day, he knew what things he had to do. Things went smoothly although the workload was heavy. A good student can follow this method.

Teaching techniques from techniques bank

208 Prior reading and speaking about the main points

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0242 WORKING OUT TECHNIQUES OF STUDY FOR EACH SUBJECT

Each subject is different in many ways. A common mistake made by students is to adopt the same method to study every subject. This does not work. The effort put in does not bring expected results.

For example, history is not just a narrative to remember. It is useful to have a global picture, a demarcation of periods, understanding of features of different periods and so on.

Chemistry again is not learning by heart properties of elements and chemicals. There is a system in nature that we need to understand. Once that is understood, details become meaningful. Just remembering details shrouds the order in the system.

In physics, understanding a theory and how it is applied in practice both are important. Examining real experience is often useful and convincing.

Mathematics is not all intelligence and understanding. There is a lot to remember. Patterns of sorting out problems need to be recognised and remembered. The same or similar patters can be applied to solve new problems. Questioning everything can be useless. Going into fundamentals may not be your cup of tea at this stage.

In studying law, there are patterns to recognise, there is rational thinking, and useful comparisons to see.

In philosophy and psychology, the pictures pained are not complete or clear. The mind has to close the gaps when theories are applied in real situations. The guidance of leading thinkers is usually helpful.

When a student selects a method to study a particular subject, it is necessary to observe its nature. Our inclinations are not always the key.

Teaching techniques from techniques bank

502 Guided research in fields selected by counsellor

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0243 LIVE AS NORMALLY AS POSSIBLE

Some students who mishandle their responsibilities in studies, later suffer in a pathetic way. If timely and reasonable action is taken, there is no need to become miserable as students.

While studying hard a student must be able to eat properly, sleep properly, do physical exercises, and to a measured extent participate in games and other enjoyable activities.

The writer recalls that while studying for a public examination, he used to play soft ball cricket every day for about two hours in the evening. He still followed a program in studies quietly and confidently. He thought he would pass the particular examination, but he did not expect to do spectacularly well. He was adjudged the best student in the country (Sri Lanka) and received a prize awarded by the government. He remembers that he slept well, going to bed before 10.00 pm.

In contrast, there are students who break rest continually, and develop problems in eating and maintaining eyesight. Other miserable experiences have been reported. Some recourse to taking various drugs.

Sensible planning helps.

There is a Buddhist principle that helps. That is not desiring for everything in the world. Kamma brings us most things we need. We however try to pursue much more. When you manage to keep desires at bay, life becomes generally happy. I do not need to be what X or Y have become. I can be what I deserve to be.

In this context parents must not put excessive pressure on children in regard to studies.

The writer when he was in primary school thought that if he got a job in the post office as the delivery man for telegrams, he could earn pittance to live humbly. But he kept studying though not expecting too much.

Excessive yearning creates more and more anxiety. And what does anxiety do? It saps the energy you have, making it harder to achieve what are trying to achieve. Partial renunciation is the answer.

Teaching techniques from techniques bank

112 Extracting in formation from own experience

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0244 KEEPING NOTES, LISTS AND DIARIES

For a student as well as for a junior professional these are very important. A virtual extract from the reference book is given below.

Everyone needs to have a picture of what needs to be done at home, at work and in the community. A list of things to be done needs to be developed. A checklist may not have the expected dates marked. When a date becomes clear, then the item is entered in the diary or calendar.

Some are likely to ask these questions:

1 What should be done when the expected work is not done on the date?

2 What do we do if we are not sure of expected dates?

3 Diary keeping and check lists also need time to write

4 What if I remember something while driving?

5 Under the five hindrances (a set of mental states) which one is closest to these failures?

The chaplain or counsellor can help students to come up with answers to the questions; some possible answers are:

1 Keeping a small note paper in the shirt pocket at all times, or an electronic equivalent such as a note-taking app

2 When a thing is not done as written in the diary, the item can be posted to another date

3 When an expected date is not sure, we can post it tentatively.

4 When too many errors are made, it might be due to the hindrance called restlessness. People tend to jump into the future as a habit every now and then. Such people need to practice mindfulness meditation.

5 Lack of diaries and checklists tends to create more recklessness

Teaching techniques from techniques bank

112 Extracting in formation from own experience

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0245 DEVEOPING CONCENRATION FOR STUDIES

The ability to concentrate is an absolute necessity for studies. Even to see something casually you need some amount of concentration. This is a mental state that we have by birth, but we need to energise it and clear the clouds around it. The clouds are usually caused by attachments and hatred.

The skill required is the ability to keep your mind on a particular object or a set of objects or on an action or a set of actions. An example is to keep your mind on the page of a book. A matter discussed on the page will need a still sharper concentration.

In doing an experiment in any of the sciences we may need to keep the mind on a flow of events and actions.

Students who do not have this skill need to first develop it. The lessons on concentration would be helpful.

Teaching techniques from techniques bank

530 Developing concentration through calming

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0246 DEVELOPING MINDFULNESS FOR STUDIES

For a student, it is useful to be aware of the time now, and the passage of time from sessions of the day and from day to day and from say month to month. Such awareness is a [art of mindfulness taught in Buddhism.

Similarly, it is useful to know where you are and how you are moving from one place to another. This includes the space around you, what and who are around you. The activity or happenings around you are also included. This awareness is part of mindfulness.

With that much awareness, you should be able to observe what is going on in the mind, is it useful, is it necessary and above all is it harmful to you or to anyone else.

With mindfulness, you can make the best use of time, space, and the mind, all of which are vitally important in studies.

Mindfulness and concentration buttress each other. These exist together. They have different functions to perform. It is good to realise that excessive concentration is not compatible with mindfulness and they must stay in balance.

Deeper ideas on these two are found in later lessons directed at spirituality.

Teaching techniques from techniques bank

528 Keeping the mind on the breath

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0247 CONDUCT BEFORE AND AFTER TESTS

This might look common sense. However, many students fail to apply their abilities in tests and examinations, by misusing the time before and after these events.

One example is wasting time discussing how well you perform in a test. Some try to assess whether the performance was enough for a pass, credit, or distinction. Buddhism teaches us that the past has already gone by and there is little we can do to correct it. We need to live in the present and stop worrying about the past.

The few minutes we have before the next paper need to be devoted to essential revision, check-up, and last-minute attention on what we tend to forget. In fact, your notes may have colour markings to peep at important points like that.

These minutes are valuable. Do not waste them by worrying and comparisons with others.

Teaching techniques from techniques bank

112 Extracting information from own experience

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0260 PRACTICAL TECHNIQUES FOR TEACHING DHAMMA TO YOUTH

The standard classroom teaching or lecturing is not recommended. In this lesson bank, at the end of most lessons, a few practical teaching techniques are listed. A teacher or Buddhist Counsellor can use at least a few of these. It is also possible to devise new techniques as appropriate to the lesson.

It is advisable for a Counsellor to refer to the online book Practical Techniques for Teaching Buddhism to Youth written by Rahubadde Sarath-Chandra and Tanuja Yasanga Sarath-Chandra, published by the Queensland Sangha Association in 2021. This will give a good idea as to how new practical techniques can be developed, to suit the group one is dealing with.

In case no practical techniques are given at the end of a lesson, the counsellor may define suitable techniques or write to the QSA and ask for advice. Please use email address This email address is being protected from spambots. You need JavaScript enabled to view it.

Practical techniques can also be discussed in a QSA forum of Buddhist Counsellors, held locally or on ZOOM at intervals.

Teaching techniques from techniques bank

213 Thorough discussion

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0272 BHADDEKA RATTA (AUSPICIOUS DAY) SUTTA

MAIN POINTS

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, where our behaviour is concerned.

The opening stanzas say as follows:

Not taken in

Not shaken

Developing the mind

Ardently doing what needs to be done today

Who knows whether death comes tomorrow?

Then both day and night become auspicious

HOW DOES ONE CHASE AFTER THE PAST?

It happens when we are vaguely thinking like this:

1 Delighting about the body of the past

2 Delighting about past feelings

3 Delighting about past perceptions

4 Delighting about past thoughts

5 Delighting about past consciousness

When you do not think like this then you are not chasing after the past.

HOW DOES ON CHASE AFTER EXPECTATIONS FOR THE FUTURE?

This happens when we get 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.

HOW IS ONE TAKEN IN WITH REGARD TO PRESENT QUALITIES?

This happens when uninstructed people who have not seen noble ones, not trained in the teachings of the noble ones, thinks vaguely as follows:

1 This body is my self

2 I possess a form such as this body

3 There is this body in me

4 I am in this body

Thinking vaguely in these terms, the person is taken in about his or her qualities.

Such a person can think vaguely that feelings (vedana) are myself, or myself as possessing feeling, or feeling as in self, or self as in feeling.

The person sees perceptions (sanna) as self, or self as possessing perception, or perception as in self, or self as in perception.

The person sees thought-fabrications (sankhara)as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.

The person sees consciousness (vinnana) as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called being taken in with regard to present qualities.

And how is one not taken in with regard to present qualities? A disciple of the noble ones who has seen the noble ones, is versed in the teachings of the noble ones, is well-trained in the teachings of the noble ones, does not see form as self, or self as possessing form, or form as in self, or self as in form.

The person does not see feeling (vedana) as self, or self as possessing feeling, or feeling as in self, or self as in feeling.

The person does not see perception (sanna) as self, or self as possessing perception, or perception as in self, or self as in perception.

The person does not see thought-fabrications (sankhara) as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.

The person does not see consciousness (vinnana) as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is what is called not being taken in with regard to present qualities.

0281 SEKHA PATIPADA SUTTA-A SUMMARY

STORY IN BRIEF

During a visit to the Sakya Kingdom, the Buddha was invited to reside in a newly built hall in Kapilawatthu. He started giving this sermon but retired for a rest. Venerable Ananda was asked to continue with the sermon on training as a follower. It was about the way of training for a follower. Shakya Mahanama functioned as the leader of the hosts.

THE WAY OF PROGRESS

These are the stages of practice suggested.

1 Following 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 four absorptions are attained in the following manner.

The practitioner withdraws from sensuality, and also withdraws from unskilful mental states. Despite these withdrawals, directed thoughts still continue, and evaluation of thoughts too continues. The latter are called vitakka and vicara in Pali. This is absorption 1.

From this stage, one progresses to unification of awareness, composure of mind, and internal assurance. Vitakka and Vicara cease. This is absorption 2. Rapture and pleasure born of composure result.

Then rapture starts fading out. This is absorption 3. Here there is equanimity, mindfulness, alertness, body pleasure and a pleasant abiding is sensed.

Now pleasure and pain, elation and distress are abandoned. This absorption 4.

There continues purity of equanimity and mindfulness.

The mind is now capable of breaking out and awakening to supreme rest.

Detailed explanations are given in the lesson bank in the Dhamma.

Details of this process from the practical point of view are given in the lesson bank on practice.

EXPLANATIONS

Guarding the senses needs clarification. The reference is to the six senses. Sometimes the reference is made to the five senses. The five senses are meaningless, without the participation of the sixth sense, the mind. For example, eyes can receive an image only if the mind is actively involved. If the mind is working elsewhere, the eye cannot see.

When the senses receive information, the mind works on it, and it leads to thinking. Thought may be wholesome or unwholesome. The consequences of thoughts can cause suffering, or it may not. That is why the senses need to be guarded.

That does not mean that senses should be closed (if at all possible). No, it is the mind that needs to choose the correct direction.

Taking food correctly is made possible only if one has an idea of the correct measure. quantity, quality and frequency, time and so on. When a person observes measures, he becomes wiser. That contributes to spiritual progress.

Maintaining wakefulness can be improved by learning and practice of mindfulness meditation, discussed elsewhere. It does not mean keeping awake.

Practice that promotes the attainment of absorptions is detailed in the lesson bank in Practice.

Teaching techniques from techniques bank

113 Synthesis of packets of data

213 Thorough discussions

214 Thorough practice

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