The ideal life, therefore, for one who has resolved to follow the Noble Path is the Homeless Life. But before one is will- ing and able to do this, he should come as near to It as pos- sible while living the ordinary life of a householder. Being engaged in the family, social and economical life of the world, he will often find it difficult to do much more than keep the Precepts, but as he advances on the Path he can at least in part observe the other precepts, and as fast as it becomes pos- sible, he can separate from his family and business, and under- take to live more simply and abstemiously and devote more time to his devotional practices. If there is any personal or family property it should gradually be disposed of, so that be- ing free from family and property responsibilities, he may more exclusively undertake the Homeless Life.
In cutting himself off from all relations and responsibilities with the household and worldly life, the Homeless Brother does so with the single purpose of devoting himself to the at- tainment of enlightenment and Buddhahood, not for selfish reasons but that he may share his attainment and merit with whoever may need his instruction or help. In making his de- cision to follow the Homeless Life he does so in perfect faith that the Lay Brothers and other Homeless Brothers will take good care of him.
SUMMARY OF BUDDHA’S DHARMA 649 Some may think that this homeless, mendicant life might have been possible and rewarding under the primitive and sim- ple conditions of patriarchal life, but that it would be impos- sible and foolish and futile under the more complex conditions of our modem, acquisitive, comfort seeking, excitement-loving conditions, founded as they are upon scientific materialism and enforced by conventions, laws, courts and police. If we count one’s comfort and convenience important, it probably is. But are they of first importance? Is not enlightenment, the end- ing of suffering, the attainment of peace, of far more impor- tance? If they are then any discipline, any deprivation, any inconvenience, any suffering even, is fully warranted. It would be different if there was any easier method known, but Bud- dha, who was perfectly enlightened, presented it as the only possible Path. Is it not for us who are seeking enlightenment and peace of mind, and who are following Buddha, to have faith in his Noble Path and give it a fair trial? It is notice- able, however, that doubt as to its reasonableness and possi- bility is not voiced by those who have tried it but by those whose habits and comforts would be curtailed and interfered with.
The Buddha’s Dharma is too deep and inclusive to be trans- lated into writing and even less to be completely understood and fully realized by the study of the Scriptures alone. It must be carried out into practice, systematically, earnestly, persist- ently. The source of all truth is within one’s own mind and heart, by the practice of Dhyana, it issues forth in unutter- able treasures of compassion and wisdom.
But more significant than that, it is by means of dhyana practised by free minds in undisturbed solitude that the deeper realizations of Truth issue forth spontaneously in unseen spir- itual ways to implant intimations and seeds of faith and hope in the minds of others. Thus one, who in the midst of the world’s unrest, craving and suffering, has found wisdom and peace, radiates from his being a serenity and compassion and wisdom that emancipates and enlightens others. He is already a Buddha. Being one,with Buddha in the blissful peace of Samadhi, he will be radiating compassion and wisdom toward this Saha world of suffering and drawing in to his peace the world’s woe. He has learned the secret of the Dharma breath- ing — going forth, drawing in — in eternal rhythm.
650 SELECTIONS FROM MODERN SOURCES '. ■ ■ » ■ 6. RIGHT EFFORT. As one advances along the Path, he needs something more than ethical Precepts to guide and ac- tivate his progress, namely, he needs spiritual ideals. To meet this need, the Dharma presents Six Paramitas: (1) Dana Par- amita. One should cherish a spirit of unselfish charity and good will that will prompt him to the giving of material gifts for the relief of need and suffering, being especially thoughtful of the needs of the Homeless Brothers, and always remembering that the greatest gift is the gift of the Dharma. (2) Sila Par- amita. This same spirit of good-will towards others, the clear- ing sense of his oneness with all sentient beings, will first prompt him to greater sincerity and fidelity in keeping the Precepts himself for their sakes. Next it will lead him to ig- nore and forget his own comfort and convenience in offering wherever needed the more intangible gifts of compassion and sympathy and personal service. (3) Kshanti Paramita. This Paramita of humility and patience will help him to bear with- out complaint, the acts of others without fear or malice or anger. It will help him to bear the common ills of life, the difficulties of the Path and the burden of his karma. It will keep him free from both elation or discouragement as he meets the extremes of success or failure, and will help him to always maintain an equitable spirit of serenity and peacefulness. (4) Virya Paramita. This Paramita of zeal and perseverance will keep one from becoming indolent, careless and changeable. This Paramita is not intended so much to prompt one to out- ward acts of charity and propaganda as it is wholly concerned with these inner states of mind that affect one’s control of mind and attainment of highest cognition and unceasing compassion. The results of behavior are not all outward and apparent; they also affect one’s inner habits and dispositions and are surely registered in one’s karma. One does not truly attain until he becomes earnest and faithful in both outward behavior and inner states of mind. Therefore, one should be earnest and persevering and faithful in cherishing right ideas, right purposes, right effort, right devotional practices, right vows. (5) Dhyana Paramita. This Paramita of tranquillity prompts one to practice one-pointedness of mind. One should always keep his mind concentrated on the task in hand, un- distracted by thoughts of policy, or its relation to one’s selfish advantage or comfort. It will often prompt one to a course SUMMARY OF BUDDHA’S DHARMA 651 far different from the old competitive, acquisitive, exciting habits of the worldly life. One must often disregard personal comfort and advantage in an effort to be truly sympathetic and charitable. But so long as one acts from motives of sym- pathy and kindness the mind will be undisturbed by conse- quences, and so long as one has no desires, he will be undis- turbed by conditions. So long as the mind is free from greed, anger, fear and egoism, it rests in peace. The mind should be trained, therefore, to be concentrated on spiritual ends. (6) Prajna Paramita. This Paramita prompts one to be yielding to the suggestions of wisdom. Thus far we have been consid- ering aspects of spiritual behavior that are more or less under the control of one’s own mind, but now in this Wisdom Par- amita, we should cease from all self-direction of will and effort and, remaining tranquil in spirit, should yield ourselves in effortless ways, a free channel for the flow of mingled wisdom and compassion.
7. RIGHT MINDFULNESS. This stage of the Noble Path is the culmination of the intellective process and the connect- ing link with the intuitive process. The goal to be reached is the establishment of a habit of looking at things truthfully, at their meaning and significance rather than at their discrim- inated appearances, and relations. This is quite different and an advance from the instinctive reactions of the will-to-live, to enjoy, to propagate. It is also quite different and a further advance beyond the habit of considering things by their differ- ences and relations. The senses can give one sensations and perceptions which the lower mind unites and names and dis- criminates, but they have little value in truth. Things seem real but they are not, they seem good and bad, big and little, right and wrong, but they are not. They often seem necessary but they are not. This consciously discriminated stream of ap- pearances is only food for the higher intellectual mind to di- gest and assimilate, which by doing enables one to cognize more truthfully the realness or falsity of these first impressions. But the conclusions of the intellectual mind are not final for it can only arrive at a knowledge of relations among things which we think are true. If one is to gain an immediate awareness of Truth, he must transcend the intellectual mind, also. To make the highest and best use of the intellectual mind, however, it is necessary to first practice “recollective 6g2 SELECTIPNS FROM MODERN SOURCES mindfulness,” which is the Seventh Stage of the Noble Path.
The Seventh Stage is usually translated, Mindfulness. It consists in recollecting and meditating upon the conclusions of the intellectual mind, seeking to understand their true mean- ing and significance.
8. RIGHT DHYANA. The Eighth Stage of the Noble Path is called in Sanskrit, Dhyana. It is a difficult word to trans- late into English because of its unfamiliar content of mean- ing. The nearest term is “concentration of mind” although in Pali this stage is named, “rapture.” There are, thus, two as- pects to it: the first is its active aspect of concentration, the second is a passive aspect of realization, or rapture. Having tranquillized the mind by the practice of the Seventh Stage of Mindfulness, to practice the Eighth Stage of Dhyana, one should sit quietly with empty and tranquil mind, but with at- tentive and concentrated mind, keeping the mind fixed on its pure essence. If attention wavers and vagrant thoughts arise, one should humbly and patiently regulate the mind anew, again and again, stopping all thinking, realizing Truth itself.
In doing this breathing plays an important part. Right breathing consists in breathing gently, deliberately, evenly. Think of it as filling the whole body to the top of the head, then gently pressing it downward to the abdomen, let it quietly pass away. Ordinarily we think of its course as being in a straight line, up and down, but it is better to think of it as a circle or loop always moving in one direction — upward to the head, downward to the abdomen, upward to the head and so on. Then forgetting the breathing, think of this circle moving more and more slowly and growing smaller and smaller until it comes to rest at a point between the eyes, the “wisdom eye” of the ancients, between the pineal and pituitary glands of the modems. Hold the attention there, realizing its perfect balance and emptiness and silence.
At first it may be advisable to hold some simple thought conception in mind, such as counting the out-going breaths, or repeating Buddha’s name, or some “koan” puzzle that can only be solved intuitively. But avoid thinking about them, keeping the mind fixed on its pure essence. In the primitive days of Buddhism, masters encouraged their disciples to keep in mind the abhorrent and painful aspects of the body, and the empty and transitory nature of all component things; but SUMMARY OF BUDDHA’S DHARMA 653 in later times and Western lands, not liking to think of dis- gusting and negative things, we more often go to the other extreme and think of the beautiful, noble and rewarding things of life, of wisdom and compassion and purity and solitude and joy and peace. But the right way is to avoid both extremes, keeping the mind fixed on its pure essence, unperturbed by any differentiations whatever.
In the course of this discipline, various psychic effects ap- pear — colors, sounds, visions, raptures, etc., and beginners are apt to become elated or discouraged by them, and to measure their success or failure by their appearing or not appearing. But this is all wrong. All these transitory psychic experiences should be ignored and forgotten; they are only mile-stones on the path and will be left behind as we move upward toward emancipation and enlightenment and perfect equanimity. The goal is not some entrancing rapture, or indescribable vision; it is highest perfect Wisdom and a great heart of Compassion and blissful Peace. Then ceasing all thought, realize its un- ceasing calm and silence.
The Four Jnanas, or Holy States 1. COMPASSION. As the mind progresses towards Enlighten- ment, it becomes aware of clearing insight and sensitiveness as to the.essential unity of all animate life, and there awakens within him a great heart of compassion and sympathy draw- ing all animate life together, harmonizing differences, unifying all dualisms.
2. JOY.* With the disappearing of all sense of difference be- tween self and others and all dualisms, the heart becomes filled with a great rapture of gladness and joy.
3. PEACE. Gradually as the difference between suffering and happiness fades away, this feeling of gladness and joy is trans- muted into perfect tranquillity and peacefulness.
4. EQUANIMITY. Gradually even the conception of difference and likeness vanishes and all notions of even joy and peace drop out of sight, and the mind abides in the blissful peace of perfect Equanimity.
The Ten Bodhisattva Stages For a long time the above Four Holy States engrossed the attention of the Pali Scriptures and Southern Buddhists, but 654 SELECTIONS FROM MODERN SOURCES gradually there appeared among Northern Buddhists and in the Sanskrit Scriptures a new vision of the goal of the Bud- dha’s Noble Path. The enjoyment of the Four Raptures for one’s self to their culmination in Nirvana, seemed less worthy and satisfying, and meditation on the deeper implications of the Buddha’s Dharma, led the great Mahayana Masters to the vision of the Ten Stages of Bodhisattvahood.
1. Pramudita. Based upon the perfect practice of the Dana Par- amita, the Bodhisattva enters the stage of gladness and Joy.
2. Vimala. Based upon the Sila Paramita, the Bodhisattva enters upon the perfect practice of purity wherein there is neither joy nor the absence of joy but the mind abides in per- fect Peace.
3. Prabhakari. Based upon the perfect practice of the Kshanti Paramita, the Bodhisattva enters upon the stage of self-lu- minous humility in which there is absent even the conception of joy or peace, — the stage of perfect Equanimity, of effortless, self-shining patience.
4. Archismati. Based upon the perfect practice of the Virya Paramita, the Bodhisattva enters upon the stage wherein there is conviction arid purpose and zeal and determination and per- severance. It is the stage of unceasing, in-drawing, effortless "Energy.”
5. Sudurjaya. Based upon the perfect practice of the Dhyana Paramita, the Bodhisattva enters upon the overcoming stage of self-mastery and the attainment of tranquillity that is based upon unshakable confidence.
6. Abhimukhi. Based upon the perfect practice of the Prajna Paramita, *the Bodhisattva enters upon the realization stage of Samadhi. While still being in touch with the passions and dis- criminations of the Saha world, he turns his mind inward by his faculty of intuitive insight to the realization of the intrin- sic emptiness and silence of the mind’s pure essence.
7. Durangama. The Bodhisattva, having attained highest Sa- madhi, leaves behind all remembrance of discriminations and wholly abiding in the Mind’s Pure Essence, he attains within his mind a “turning about” from which he never again recedes. It is the stage of “far-going.”
8. Acala. This is the "immovable stage,” in which the Bod- hisattva attains the Samapatti graces and transcendental pow- ers. Having attained a clear understanding of all inner and SUMMARY OF BUDDHA’S DHARMA 655 outer conditions, his mind accepting things as they are, he nei- ther desires to return to the world or to enter Nirvana. He has no desire or purpose except to live a pure life of anutpat- ika-dharma-kshanti-gocaya — a life of patient submissive accept- ance.
9. Sadhumati. This is the state of perfect identity with anut- tara-samyak-sambodhi - — highest perfect Wisdom. In this state the Bodhisattva has passed beyond all thought of individua- tion, or discrimination, or integration; he has passed beyond all dualisms, all incompleteness, and is abiding in perfect bal- ance and equanimity realizing the blissful peace of unceasing Samadhi. But still he retains in mind a memory of the world’s ignorance and suffering, unreal as it is in fact, but untainted and undisturbed by it, his mind overflowing with compassion, he goes forth in wisdom and love for its emancipation and en- lightenment.
10. Dharmamegha. In this highest state, the Bodhisattva be- comes wholly identified with the Great Truth Cloud and, like a cloud saturated with Truth and Compassion, he becomes Tathagata, his life perfectly integrated with the lives of all, and goes forth to sprinkle the rain of the Good <Law by which the seed of enlightenment takes root in the minds of all sen- tient beings and in the long last brings them to Buddhahood.
Nirvana In the more primitive type of Buddhism as still held in Ceylon and Burma, the end of the Path is the attainment of Arhatship and, when life passes, to Nirvana. What then is Nirvana? The root meaning of the word is the extinguishment of a fire when the fuel is all consumed. That is, in Southern Buddhism, when the fires of earthly passion die down, and the disciple becomes an Arhat, free from all desire, and life passes, he is said to have attained Nirvana, or Parinirvana. In North- ern Buddhism, Nirvana has a more philosophic meaning: it means the state where not only the fires of earthly passion have died down and earthly life has passed, but all karmaic desire for individual life is extinguished and the disciple has passed into the unitive life of Buddhahood.
The term, pratyekabuddha as used by both schools, means a disciple or an arhat who is selfishly desiring Nirvana for his own satisfaction. Such a disciple, according to the Mahayana 656 SELECTIONS FROM MODERN SOURCES school has ceased to follow the Path at the seventh stage of Bodhisattvahood and “passes to his nirvana.” But after a Bod- hisattva attains the eighth stage there is, thereafter, “no more recension,” and he goes on to the attainment of highest per- fect Wisdom which constrains him, instead of passing to Nir- vana, to return to the Saha world of Ignorance and suffering for its liberation and enlightenment. Hence the saying in the Lankavatara Sutra: “For Buddhas there is no Nirvana.”
The question may be asked, how, in this world of ignorance, suffering and death, we are to recognize these “returning” Bud- dhas and Tathagatas? Please recall that Bodhisattvas as they attain the ninth and tenth stages of Bodhisattvahood lose all individuation as human personalities to become identified with Buddhahood in the Great Truth Cloud, and as “formless” Tathagatas attain boundless potentiality and command of skill- ful means and transcendental powers of self-mastery and ef- ficiency, and as the integrating principle of Buddhahood, are able to take any form they think best, or to be present wherever there is need to support and to draw all sentient be- ings to enlightenment and Buddhahood. By our practice of Dhyana, as we attain moments of intuitive Samadhi, we in- tegrate our lives with this ever present Buddha-nature, and when we attain highest perfect Samadhi, we become one with all the Buddhas, enjoying their blissful peace, and becoming able ourselves to return to this Saha-world of suffering for its emancipation and enlightenment.
American and European Buddhists, before they can com- monly attain Enlightenment and Buddhahood, will need their own method for practicing the Eighth Stage of the Noble Path, but such a Right Method can not be formulated until the Buddha that is taking form within our own minds, comes. Some among us must first attain the Seventh and Eighth of the Bodhisattva Stages and himself have experienced the Dur- angama Samadhi of “Far-going” and the Acala Samadhi of “No-recension” before he will be worthy of being employed as a skillful device and convenient means for formulating such a Right Method for practicing the Eighth Stage of the Noble Path. “When He comes, we shall be like Him, for we shall see Him as He is.” “Even so come, Lord Maitreya!”