Higher Truth: Precious Bodhicitta

By Irv Jacob

What we need to know about meditation and mindfulness to eliminate "stress" in our lives is contained in this book. This book follows and discusses the Satipatthana meditation scheme (pronunciation: sati-PA'-tana), too often neglected in the West. Many additional details about Buddhism are discussed including the very nature of spirituality. This as a mysterious human capacity in the way that electricity or mechanics are for most people -- but more like a puzzle, once understood it becomes useful. Reading this is a way of doing Buddhism as long as the reader continues meditation. The virtue of participating in chanting and other rituals is also explained. This is intended as a thorough, well documented and simply written presentation. Teachings about Purification, Anapanasati, Heart, Precious Bodhicitta, Realization, Enlightenment and many other "technical" Buddhist concepts are described. There is an extensive glossary and bibliography.

• Language: English
• Publisher: AuthorHouse
• Release date: Dec 19, 2013
• ISBN: 9781491829417

Irv Jacob

Irv Jacob was a serious student of rational philosophy and has come to the religion of Buddhism reluctantly and recently. Why accept and follow a religion? That is the question young people ask who haven't acknowledged that they suffer or that they can overcome their suffering. Jacob was one of those who sought entertainment and relationships to overcome the voids in his life. He began his study of Buddhism in the early 70's, but the information in the West was largely misguided, or connected to Hindu superstitions and other mysticism. It was only after traveling to Thailand in 2003 that he began a serious search for the truth about Buddhism. He has met monks and masters and studied their writings and talks to gain an appreciation of these ancient truths. His preparation for writing began with his first college English writing class where he excelled and was inspired to continue. Writing has been part of his vocation (he wrote a newspaper column for ten years) and a passionate avocation. This is the sixth book he has completed. He writes as a scholar using standard footnotes and references, and goes beyond to illustrate and explain the often obscure or arcane teachings with examples from his own life and serious meditation practice.

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2013 Irv Jacob. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 12/17/2013

ISBN: 978-1-4918-2939-4 (sc)

ISBN: 978-1-4918-2940-0 (hc)

ISBN: 978-1-4918-2941-7 (e)

Library of Congress Control Number: 2013919048

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Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

TABLE OF CONTENTS

Meditation Quick Reference:

Introduction

Chapter 1   Purification of beings

Chapter 2   Overcoming sorrow and lamentation

Chapter 3   Disappearance of pain and distress

Chapter 4   Attainment of the right method

Chapter 5   For the Realization of Unbinding

Chapter 6   Anatta

Chapter 7   The mirror

Chapter 8   Enlightenment is knowing Why

Chapter 9   Compare Anapanasati vs. Satipatthana

Chapter 10   Other meditations / The Heart

Chapter 11   Why or why not wear robes etc.?

Chapter 12   Anapanasati Bhavana

Chapter 13   Not killing and beyond

Chapter 14   No intoxicants (or intoxication?)

Chapter 15   What is this about celibacy?

Chapter 16   Precious Me!

Bibliography

Glossary

Appendix I: Satipatthana Sutta

Appendix II: Defilements

Appendix III

Endnotes

"My fellow Americans, we are made for this moment,

and we will seize it—so long as we seize it together."

Barack H. Obama, January 21, 2013, (2nd) Inaugural Address.

MEDITATION QUICK REFERENCE:

INTRODUCTION

How do we proceed? Why is it important that we seize this moment to follow a path of practice and study of Buddhism now? The answers to these questions gradually become clear as we proceed from the most basic teachings of Buddhism to what are perhaps the most advanced and even obscure teachings which are hopefully made clear. The best answer is the most obvious, because now is what we have and what we are, and as the saying goes There is no time like the present. Indeed there is no time except the present, and this isn’t a trivial realization in Buddhism. The more attention we devote now to developing our capabilities through meditation and practice, the more we will benefit in the future from our expanded, skillful mental powers and access to our most useful talents.

What is the primary reason a Western person might develop an interest in Buddhism? Curiosity, the promise of more happiness, friendly association with other practitioners or a deliberate and systematic search for Truth in general? Is there a nagging craving or ambition for understanding, comfort, self-esteem, social intercourse, accomplishment and a challenge that will test each of our intellects or compassion; just a way to test ourselves? What do we need to learn about meditation and mindfulness in order to eliminate stress in our lives? Do we see Buddhism as a way to reinforce our natural sense of preciousness and self-worth? All of these are valid reasons and have been offered by experienced teachers, and each of these is touched in this book. But it is usually only after a new student has done some significant work on the cushion and learns a good deal about Buddhism that the most skillful features of this ancient wisdom can be appreciated.

The initial organizing format of this book was to follow and discuss the Satipatthana meditation scheme (pronunciation: satiPA’tana), too often neglected in the West. Since this can be used to convey the experienced practitioner of Buddhism along a path of Purification to Nirvana, it is worthy of this effort. Each chapter contains excerpts from this Sutra in more or less a sequential pattern. I found an exhaustive explanation of this Sutra in the book made from the doctoral thesis of Analayo, and I quoted faithfully and comprehensively from this source as well as from several other translations of the original text. I have subsequently edited and added many inspiring teachings and quotes in order to expose and explain this Sutra as well as related subjects. This is the most widely taught meditation scheme in Thailand, as I understand it. The teaching of Satipatthana and the four foundations of meditation are probably in every Buddhist tradition at least in part. These are the basic elements of our natures: body, feelings, mind and the contents of consciousness. So what I intend as we proceed is to gradually discover the very nature of spirituality and unveil it as if it were strange and mysterious, which of course it so often is in an important way. This book shares the goal of promoting the bodhicitta ideal, the most virtuous motivation in a thorough-going way to enable the reader to be proficient in using these simple instructions, and conveys an understanding of Why it is important to do so now.

No such outside or inside [spirit] entity exists in Buddhist cosmology, but if it did, the Heart would still play the same role. So… having a belief [in the supernatural or] . . . in another religion or god is relatively inconsequential (but certainly not insignificant).

One of the first lessons in this book (and last in Chapter Sixteen) is that we are each precious in the same way because we are so much alike and therefore we can safely shrink our sense of I-ness, at least for those important hours we spend in meditation. (The word ‘precious’ translated to Sanskrit is ‘amuulya’.) Our vigorous individualism, inspired perhaps by the French Revolution and the idealized Western style democracy, can serve us well in some aspects of our lives, but that is not as important as the unity of our practice. When we sit to meditate and train our minds to reduce our suffering, we learn that we are better served by melding into the best our humanity has to offer, by connecting to our Hearts and by experiencing the ancient traditions as fresh and vibrant. This is the greatest part of what in Buddhism involves losing oneself, giving up the I, mine, me; the ordinary use of these pronouns is not what is being considered. So the theme of this book is related to the concept of Bodhisattva, one who loses her/himself and sacrifices his/her time on Earth to help others. The teachings of Higher Truth explain and incorporate the attributes that dignify and equip a Precious Bodhisattva with much of their excellence. In Sanskrit this is one whose essence is wisdom. Anyone who pursues the Dharma in a conscientious way completely through the last chapter can think of themselves as a Bodhisattva at least in the character of their Hearts.

This text is not a comparison of philosophical concepts across the ages, nor a comparison of Buddhist teachings with other philosophical thinking, but a restatement of what seems the most rational and sensible teachings of Buddhism. This is a way of doing Buddhism, albeit in a modern and scholastic way, and a conventional way by encouraging reading, meditating and participating in rituals. This is intended as a modest, hopefully well documented but simply written presentation. It might be thought of as a constructive postmodern approach in that it does not try to criticize or evaluate as much as merely point-out and teach, thus elevate the original Dharma to the forefront.¹ Where I have found the verbiage and style pedantic, theoretical or obscure, I have made a deliberate effort to rephrase and supply examples to illustrate the concepts. For those of a more scholarly aptitude, they will likely be better served by learning Pali and reading the Tipitaka directly, as have the principal sources quoted here.

In the last twenty years the publicity surrounding the Dalai Lama has led many twenty-somethings to check out Buddhism, initially in conjunction with Yoga and other Eastern teachings perhaps, and the support for Buddhism has grown dramatically. This is a magic time of life (in retrospect) and it was during that period of my life when I acquired a few books and read something about Buddhism. This new adult period of life when we experience our own competence with a new sense of pride and eagerness need not be the most exciting time in our life. I would suggest that NOW—whenever this happens to be chronologically—we can each seize this moment because this can and should be the most exciting time because there is so much to learn, so much to do. Having a basic open-mindedness is a virtue, being able to sit calmly is also skillful, yet these traits are not widely taught as such in most religious circles as they are by the Dalai Lama and other Dharma teachers.

The willingness to study and learn is a precious gift of nature, and hopefully the desire to learn and practice all the apparently new dimensions of life will grow along with the use of the internet and social media, for example. Some of Buddhism is mystical, and Brahmanism, yoga, and Hindu teachings still cling to some traditions. Here we unveil the mystery and poetry of Buddhism without any nod to the super-natural. There are many people who fit these important and basic teachings into their world view that is full of superstitions, spiritualistic nuances, and it is only natural that some people will cling to unscientific and irrational supports.

Christians can practice mindfulness meditation and accept other useful training techniques without interfering with their own religious beliefs.

For me hearing the Dalai Lama speak (and reading his books) is an inspiration now. I happened to be in Atlanta (The Visit 2007) when the Dalai Lama was there receiving an honorary degree from Emory University. He reserved one-half day for a free to the public afternoon ceremony and celebration in the community central park, so I attended. I had never expected to see the Dalai Lama personally, but of course that will be a memory to last a lifetime. After his inspirational (and lighthearted) presentation, I lingered and cruised through the commercial tents set off to the side and bought a sash, a few souvenirs and a book of teachings, following my urge perhaps to acquire some of his virtue. I recall that he affirmed the need for everyone to accept scientific principles and thinking, even if these conflict and cause us to change our beliefs. I remember his humility and he said that he did not want there to be a successor to himself, that he was just an ordinary man and that he didn’t hate the Chinese for what they had done, even though he held out hope for a better life for his people. This event was a long time after I initially read about Buddhism in my early twenties, and I was still captured more by curiosity than knowledgeable belief.

Since my twenties, I put my books and meditation practice aside several times because the Buddhist teachings didn’t seem to jive with my erstwhile scientific thinking. The recent publicity brought me back, along with trips to China (beginning in 1994), and tourism to Thailand during the first decade of the Twenty-First Century. I learned only gradually that much of what is written about Buddhism in popular books and in the press is more misunderstanding than inspirational. The beginner will find some terms and concepts that are not explained because it is assumed that the reader has some knowledge, a willingness to be a Buddhist, and to actually do Buddhism, not just read about it. But the most important element here, is turning back so to speak, to clarify the mystical and esoteric, the poetic teachings of Buddhism that make up what I regard as the most important contribution of Buddhism to the last two millennia of the development of Western Culture. I don’t track the influence of Buddhism as an Anthropologist or historian might, I try to find all the interesting pieces that remain now in various sources and put them into a coherent and inspiring message.

In Mahayana Buddhism it is taught that any future Buddha, or Bodhisattva, is one who postpones Nirvana (out of compassion) in order to help free others from suffering, and this is the most virtuous of goals. The good news is that the same characteristics that make the most holy monk a precious being are found absolutely in each of us without any special effort, just acknowledgment. For an ordinary person who hasn’t quite achieved the essence of Nirvana, we might as well claim that our delay is because we are postponing that singular gratification for the good of humanity. Of course it is a bit cheeky to say it that way, but having a sense of humor is an important and precious attribute of Realization. (The term monk refers to nuns as well as male novices and Ajahns etc. gender notwithstanding.)

This Bodhisattva Ideal is presumed to be the supreme goal of Mahayana Buddhism, compared to the goal of Theravada Buddhism which encourages people to become Arahats, which by comparison is thought to be a self-contained achievement of purity. But my observation is that the great teachers and monks of Thailand where I visit frequently and where Theravada Buddhism is taught are very much altruistic and concerned about the welfare of their Sangha and the general public. Many of them work tirelessly to help others during this lifetime, that is about all they do. Thus both traditions (and the Tibetan, speaking broadly) are paths to becoming an Awakened-being who lives and incorporates Wisdom and compassion, truth and love in action…² Thus, notwithstanding the pretense of any individual representative of a single Buddhist tradition to having the most direct pathway, each main tradition of Buddhism is working to help its followers achieve this general goal; so that is what this book is about too. The only thing we have to do to be pure is be generous with our resources and time, and begin to act (karma) in a way that does not condition suffering for the future. When we do that we are a Bodhisattva and Arahat rolled into one.

Understanding Buddhism is equivalent to having a concept of infinity that can only be imagined and symbolized ∞ not directly explained.

We are all trying to become enlightened, aren’t we? In truth, there is so much of enlightenment floating around incorporated into our culture and society that we all have a head start in this endeavor. When we accept the best ethical teachings of our Western society we have a running start to following the best Buddhist teachings as well. Of course you can look at society and see all the negatives and mistakes, the impending environmental doom, etc., but I tend to be an optimist. I accept that internal to all rational adults is the Absolute Truth as our essential Buddha-nature, and the goal of the ancient teachings of Buddhism is to uncover and unveil, to give us access (by means of meditation and ritual) to these most sacred knowledges identified in a general way in Chapter One.

So what is enlightenment all about anyway? This is the fruition that brings sentient beings from the state of ignorance to complete freedom.³ And the good news is the Aspiration that is described at the beginning to each chapter. This follows the intention of Enlightenment, not what we get in the end, but what brings us to knowledge, freedom and wisdom. This introduces the activity of uncovering and revealing our primordial wisdom, which is offered as a resource for important truths, so we are told. When the reader finds the explanation in each chapter intuitively obvious, and easily agrees, then that is the good news too. This uncovering is incremental, we can be 47.5% there, and that’s somewhere on the path of Purification; that’s good. Nirvana is sometimes regarded as an all or nothing, and further—most often taught as un-conditioned, so we can’t do anything to cause that state of mind on purpose. But we can gradually open to our own enlightenment and remove our own ignorance along the way; but don’t these kind of go together? So if we think Nirvana might be beyond the realm of possibility, we should just be content to work on enlightenment.

The topics for the first five chapters are identified in the closing words of Satipatthana Sutta: This is the direct 1) path for the purification of beings, for the 2) overcoming of sorrow & lamentation, for the 3) disappearance of pain & distress, for the 4) attainment of the right method, & for the 5) realization of Unbinding… (Appendix I) The remaining chapters elaborate and identify essential topics which guide the practices that follow from these, and seemed necessary, compelling or skillful to enhance the readers’ ability to pursue their own unveiling, which is commonly known as self-awakening.

In Chapter One, I firmly establish the existence of Higher Truth and the process of Purification and what those terms mean. For a long time skeptic and atheist, this understanding was slow coming and resisted until I finally got it as a natural truth, part of the essence of human nature. Accepting Dharma as essential truths of life is like seeing clearly into the transparent depths of the ocean and recognizing otherwise incomprehensible patterns. I do not have permission to quote from any particular author, I rely on the general academic convention of giving reference and credit for ideas and quotes where needed. I have gone beyond that and given the page numbers for quotes, and thus each of these authorities contributed to Higher Truth.

This book contains a partial explanation of Dharma (or Dhamma), which is defined as the . . .the secret of nature that must be understood in order to develop life for the highest possible benefit.⁴ Even electricity holds many mysteries and if I were to study the secrets of electricity more, I would surely be excited by learning some mystifying natural truths. The implication of a secret is that the information and wisdom it contains already exists, and all we have to do is discover it. That is what is identified here as unveiling absolute and relative natural truths. Encouraging each reader to understand and follow the path of Purification is an example of the Dharma (not secret but obscure) presented here, this is so often neglected in the preliminary mindfulness training that is the most popular first experience people have of Buddhism. So as the reader will learn, Purification is not about how to act (karma) except indirectly, but it is about gaining knowledge and wisdom.

Likewise for the skillful method of studying and learning by practicing Satipatthana; the natural truths of Dharma, which at first seem mystifying, are the Higher Truths referred to in the title of this book. To suggest that the Dharma is secret acknowledges that most of us haven’t either bothered or lived long enough to find or study these Truths. Be wary of any teacher who tells you that it is not necessary or advisable to study and read broadly in more than one Buddhist tradition, which is like putting blinders on a carriage horse. It is more important and inspirational to practice, experience and meditate than to just read, but for the sake of balance and our own peace of mind, I recommend reading each day or week for as much time as we spend on the cushion in meditation. How else can we test the information our teachers are encouraging us to accept. So much of the teachings are available free for the asking from many monasteries and trusts established around the world, and I have benefited from this altruism.

For those for whom no convincing is required, knowing the why of doing Buddhism in particular is associated with being liberated, illuminated, having a state of mind that each practitioner will hopefully, and graciously share with their acquaintances and loved ones. (See Chapter Eight) For the rest of us, the answer to Why is connected to the non-physical meaning of the word Buddha. Historically speaking we accept that there was a mortal man who practiced what he preached for some forty-five years about 2500 years ago. He was given the title Buddha but we need to understand beyond that prosaic way, to internalize and realize that . . .anyone who sees that Truth can be said to have seen the true Buddha… ⁵ (Buddhayana, the vehicle that caries the Dharma.) Thus it is obvious for those who already accept Buddhism as a guide for their lives (Taking Refuge) that they are both precious as mentioned before, and in an important way connected to this Higher Truth.

Each chapter will touch on the wider and deeper meaning of Purification which might be thought of as a gradual process of direct recognition, progressing with experience and self-awareness based on practice- to full-awakening, following the precepts and becoming a compassionate, calm, wise and ethical person; thus realizing the truth and developing unbinding. Purification in this Buddhist sense is not about perfect behaviors (except indirectly), nor about becoming a monk, but about gaining knowledges the same way the Buddha did before and under the bodhi tree. This does not mean to suggest that awakening is an intellectual achievement; in fact I believe that it is a spiritual growth that is prompted and enabled by our intellectual effort. Should being calm be a fourth frame of reference for gaining the knowledges of Purification? In some contexts such as in meditation that is a preliminary goal. But not all knowledge is gained in meditation (i.e. experience of passion) so often this necessity to be calm simply does not apply.

The sense of being precious is not a conceit, nor is it intended to be a source of false pride. It is closely related to self-esteem, a starting point; it is a connection to this ancient tradition, a prelude to courage and happiness that we can share with our loved ones every day. It is a natural outgrowth of our calm mind that we see as a sacred resource and important perspective for our lives. When we see this in the lives and in the eyes of our family members and associates, it is because our perceptions are equipped with this same aptitude. When we are comfortable in our own skin and have self-esteem we are less inclined to seek attention, be selfish or exaggerate our reliance on I, mine, me. (Prisons are full of people with low self-esteem.) We benefit from our access to associate with precious, wise teachers and enlightened guides.⁶ And we increase our self-confidence as we repeatedly Take Refuge (The Triple Gem: the Buddha, the Dharma and the Sangha) each time more wholeheartedly. It remains until Chapter Eleven to explain the most significant and practical benefits of this Refuge. Good parents (and siblings) instill a sense of preciousness into the hearts of their children by holding them often, playing with them, teaching them, feeding them; a natural process of nurturing. So this Buddha-nature is an aspect of our solid and normal mental health, and if that is weak, by the time we are adults we will have surely suffered from this as a cause.

The idea that Buddhism is a religion and ought to be accepted in that way for all the very positive benefits that a religion can confer, is important. The heart comes first, the heart is chief, the heart is the principal factor.⁷ Developing and using our Hearts is central to the Buddhist religious experience. This declaration is clear and unequivocal, and connecting the Heart with each subject under consideration in each chapter is probably in line with the essence of religion and ought to be beneficial for each sincere practitioner. There was in Buddha’s day a superstition surrounding the number three, and repeating requests and information three times was considered skillful. I notice in rereading this book that there is some repetition even though I have not deliberately set out to be repetitive. The reader will hopefully have also some tolerance in their hearts, and perhaps benefit from this sacred repetition, as it were. I have tried not to exceed this principle.

We depend on the development of our Heart to create the motivation to continue, and if this becomes faint, we may lack the energy to pursue our practice to the end of this book. The allegory of the Heart is pertinent because it implies we open our chests to expose our essential life force. Thus the idea of uncovering and unveiling our essential natures has a parallel in this teaching. This gradual opening up is a useful perspective, and quite different than reading an encyclopedia or textbook of facts. If the reading becomes boring, that is when the practitioner has slowed their mind sufficiently to benefit from serious meditation. That is a good sign, not a detriment. I haven’t deliberately set out to bore the reader, but I don’t care particularly if that happens for the above stated benefit.

In Chapter Twelve the full text of Anapanasati meditation is included as a skillful way to open our minds to self-directed awakening. We study how to focus on compassion for others and what that means. To explain this I incorporate a teaching that comes from the Tibetan tradition and this becomes also the framework for each chapter. I added this after I had written and collected a significant portion of the content of each chapter, so hopefully it is a guide, like stepping stones along the path to knowledge. There are two aspects of bodichitta [the enlightened heart,] absolute—direct insight into the nature of mind… and relative.⁸ How can we gain access to unveil or uncover the natural, absolute truth that exists in our Hearts? With help and encouragement we can all improve our lives, whether by looking around our immediate environments for hints, or participating in a Sangha to learn about the best way to live. The dualistic perspective of ‘self’ and ‘other’ begins very gradually to dissolve…⁹ Once we add to that Refuge and the Precepts, we can follow those teachings as a fundamental ethical code. Is that realistic? Probably not, but it is an ideal, and as such it is intended as an inspirational goal of Higher Truth as Aspiration.

In order to develop this absolute bodhicitta our progress depends on the development of "Relative or practical, real life experiences. . . .we’re working within the framework of a relationship between subject and object or self and other."¹⁰ This is where our strategy for eliminating suffering becomes both practical and essential. This is where our relationships with our Sangha become formative and critical for our development. It is not skillful to get lost in the distraction of negative theories or arguments about past civilizations or the status of foreign countries, i.e. which is best or why are they different; there is plenty of opportunity for dealing with the real facts that confront our own lives to occupy all of our available time. If we travel to foreign countries and experience diverse cultures, we will certainly learn many details about Relative bodhicitta, about ways of being for ourselves and others.

Buddhism is a practical teaching that helps us take our practice home, right now, each day the same. We have to be willing and prepared to do it, to deliberately change our lives. The best advice gives us practical and skillful instructions. Developing relative bodhicitta always involves two aspects: aspiration and application. Aspiration bodhicitta involves cultivating the Heart to… recognize their Buddha nature… and focuses on the fruit, or the result… Application bodhicitta… taking the steps… of attaining the goal of aspiration bodhicitta… ¹¹ We have to blend the doing with the hoping for. Every day we can feel the emotional inter-connectivity with our larger Sangha along with the immediate and intimate relationships we share with our families. These topics are the headings in each chapter as an organizing framework.

Not only is the Heart an allegory which is referred to and developed in each chapter, this is also regarded as the depository, so to speak, of all the achievements we make toward our goal of Purification. As we will see, the Heart is what controls the details of our lives once we have gone to the effort of developing it to be compassionate and virtuous. We learn that this is the home of Purification—as we set out in the first chapter to explain it; this is the solution to the puzzle of how to reduce I, mine and me and the tendency we all had early in life to depend on or develop our egos. The Venerable Acariya Maha Boowa Nanasampanno is the primary source for how to develop the Heart, and how essential it is to regard the citta as Heart. Every waking moment we resort to and depend on the information that is kindly stored in our Hearts, as well as the truths that we inherited with our DNA and instincts, whether we know it or not. When we make the first contact of the day with our family members we do so with tenderness and solicitude that is prompted by the compassion that lives in our Hearts. Just like parents who are giving care to their young child; such compassion very often comes naturally, yet it comes from both the natural and the refined Heart.

So how do we get from a state of questioning and skeptical rationality to pursuing Purification seriously and the development of our Hearts? And if we achieve that, what is our reward? These questions will remain at least partially open as we proceed. This book is intended as a sequel to the Buddhist Sutras: Lesson Book so many of the assumptions and explanations for most Sanskrit (and Pali) words are only discussed there and in the Glossary.

CHAPTER 1

Purification of beings

Aspiration:

Is it necessary for devotees of Buddhism to renounce their homes and families and pursue Purification essentially full time? If Buddhist teachings were obscure and inaccessible to scholars and even to casual students, then this might be the case as it is with other esoteric teachings i.e. quantum mechanics. But knowing from the outset that Purification can be understood and pursued by everyone ought to be encouraging.

Another related question is: what do people mean when they talk about a spiritual practice, or improving their spirituality? Is this about obtaining and internalizing Higher Truth as identified in Buddha’s teachings; or are they specifically seeking the supra-mundane, which can be thought of as the artistic side (aesthetic) of Purification? After the Buddha declared his enlightenment, he explained Dharma in his first teaching as the Setting the Wheel of Dhamma in Motion—this is largely regarded as the most important metaphorical representation of the Dharma. This has been interpreted in art and iconography since ancient times and remains today in various forms an active and useful learning and memorization (mnemonic) device as it is explained here. It is not just the study and exposition of the Dharma that answers these questions; it is the unveiling (spiritual experience) of our absolute truths that achieves the most enduring results.

One truth we will learn as we progress is, Buddhism is not an atheist philosophy, nor is it a single deistic religion but a middle way between these with a tolerance for significant differences between inspired interpretations and traditions. However, noticeably absent from nearly all these definitions, although it clearly implies Buddhism as a religion, is the omission of Buddha as a deity. That is not what Buddhism is about. Nor is there any prescribed ritual to achieve salvation (i.e. no baptism), certainly this idea of Purification is fundamental and found in all the traditions I have studied. So Buddhism is more than a philosophy, it is more than an ethical teaching, it is more than a way of life, what more it is beyond all these attributes is what we study here.

Describing and teaching about Purification may seem better left to the end of this book after all the components of Dharma have been introduced and discussed, but since Buddhism is most often an individual search along a path, it is useful to have at least a vision of what the end result will look like so when we find it we will recognize it. Furthermore it is not possible to exhaust the vast content of the Dharma here; we only expand on what seems like the most elemental aspects of the Buddha’s teaching, beginning in this first chapter with Purification.

Hopefully by now the reader will be familiar with the Satipatthana meditation scheme. This can be used as a guided or self-taught meditation, and even though we discuss segments of this Sutra in each chapter, it is skillful that practitioners use the whole teaching at regular intervals as we develop this study. The practice of Anapanasati is described later and contrasted to Satipatthana, and both are concerned directly with Purification. For both schemes we use our emotions in positive ways and do serious work to remove defilements. Add this to the concept of creating merit which is explained clearly, and avoiding evils, and we arrive at a formula for change. The reader may recognize the four infinite virtues that are described, and will certainly become familiar with these as we use them while following the instructions of Satipatthana. Another key to understanding Buddhism is to understand the use of a special language, this phenomenon is characteristic of all religions and is no less important in the traditional scriptures and teachings of Buddhism quoted and explained here.

Absolute Bodhicitta:

One way to understand Purification is to return to the early life of the Buddha and look at his motivation as it is shown in his actions and in the actions of others who chose to follow his early teachings. The concept of Purification derives from the complete understanding of the twelve points (the Four Noble Truths, times three: Recognition, Encouragement (experience) and Realization are the stages of development or "Setting the Wheel of Dhamma in Motion") with the expectation that these are to be internalized and developed into all of our lives. (See Appendix III) The Buddha was apparently a reluctant teacher to begin with, but the force and power of his conviction and simplicity of his first message was persuasive to the people he already knew. Even with all the other teachings now that have been elaborated from this first message, it is still important to turn back to this early teaching because it has this simple force.

We will each follow a different path to gain these knowledges, we will each need to do our own work, but the requirements are essentially the same for us all. It is said that The Buddha was not enlightened until he gained this Purification.¹² After Gautama left his home, it was six years later that he achieved the desired Purification for himself. This is analogous to the path through ordination for a monk, but complete isolation and renunciation is only practical for a few people. It is not necessary for anyone who wishes to pursue Purification to renounce their lives and go into seclusion to learn the Higher Truth—that is just one of the lessons of the Middle Way. So the reader should not be disappointed or impatient if they do not feel completely satisfied with the results of their practice and study during the first few years, considering the sacrifices and work the Buddha endured during those years of wandering and searching; spending a few years in the effort to understand his teachings and these absolute truths thoroughly is to be expected.

It is perhaps a subtle argument to identify complete isolation with the very asceticism that Buddha came to see as too extreme and superfluous. He was at different times with special teachers and peers seeking to become enlightened. When he developed the concept of The Middle Way, he opened the door to enlightenment to all sincere, well-meaning and hard-working disciples. To teach otherwise, would deny the efficacy of the Buddha’s Dharma and the mission of his teaching effort. If extreme renunciation were obligatory, why would there be so much advice and training in Buddhism about how to cope with life, eliminate suffering and in particular the teaching of the Eight-fold Path, especially that dealing with Right Livelihood? There are no secrets which cannot be obtained by regular people who work diligently toward Purification making the teachings . . .internalized and developed in one’s life and still conduct a healthy family life and career. One consistent goal of this book is to eventually bring about the third turn Realization of each of the Four Noble Truths, and to overcome worldly craving and temptations for sensual pleasure on the other extreme. We hear the phrase fully realized to describe revered monks and lamas which derives from this teaching.

I recall having been taught many useful lessons in the Mormon Church (The Church of Jesus Christ of Latter Day Saints) as I was growing up dealing with the virtue of behaving well and according to the principles of The Bible. The motivation, I was taught, was both to live well and prosper, and be rewarded in a blessed afterlife. By their deeds you shall know them. This popular slogan was taught to summarize how important living well is. Being baptized and taking the Sacrament each Sunday were also intended as part of what can be thought of as rituals for Purification. This same message in differing forms is central to the Purification goals of most religions. However, there is a contrasting teaching that regards the Grace of God as the only key to salvation, which is a kind of Purification from the outside by a divine source. All one has to do is be born again and accept Jesus Christ, as I understand it, although I have not done this. Suffice it to say that each religion tells its unique story and makes claims about Purification, perhaps in different words.

These teachings are so ubiquitous it makes me suspect that yearning for this sense of righteousness is an aspect of human nature, somehow wired into our DNA. We are wired to please, to feel precious, whether in the beginning with our parents, later with our teachers, and then to a comforting god concept. A common element in the traditions that relate to Purification encourages us to return to our natural purity. . . .we are, considered perfect and complete, lacking nothing…¹³ We restore this natural state as we gain personal control, and practice sacrifice and virtuous action, albeit for an assortment of different reasons and based on often conflicting motivations. In these respects, most religions have recognizable and at least coincidental similarities to Buddhism. There is so much apparent emphasis on suffering and unease in the Dharma talks I hear, it is important to keep this in perspective. We notice these negative conditions only as long as it takes to overcome them, and then bask for the rest of our lives free from that particular unease. That’s the absolute ideal of course, what we do may differ.

Whether we accept the Dharma as a grace or feel the need to find our Buddha-nature, we are engaged in considerations of Purification as an objective. The Buddha’s Dharma explains how we are not just our bodies nor our conscious minds (not the five aggregates), but a composite of a fantastic historical tradition that created the complex of who we find in front of the mirror each morning. No matter what we have done or the mistakes we might have made, Purification can actually lead to blessings in this life; in fact that was the Buddha’s focus! Buddha was one of the first to teach that life is for living, and for learning to live better, the Dharma claimed and now holds as a priority that we can end suffering and benefit from a simple and easy to follow practice. A quick study of Brahmanism or Sanatana Dharma (Sanatana—means eternal, never beginning nor ending, and is considered the original name of Hinduism) that dominated Buddha’s world, will show a striking contrast between the objectives and consequences taught by these ancient Vedic traditions and Buddha’s innovative teachings, but I will leave that to the reader.

Of course not all of Buddha’s followers became monks, because that isn’t particularly necessary, but for those who did, their motivation is a useful lesson for us all. Human nature hasn’t changed during that intervening time so we can take inspiration from the traditional teachings and stories such as that of the Venerable Ratthapala. We ask ourselves the same question: . . .what was his motive of living such a life?¹⁴ This applies to dedicated practitioners as well as to potential novices at the beginning of the changes they might make in their lives. Rattapala had chosen to pursue a path to purity, moving from such mundane conditions to the pursuit of Higher Truth he apparently did obtain Arahatship.¹⁵ A cursory analysis of this answer might suggest that Rattapala reacted against the world, rather than stepping toward a thrilling and exciting world of achievement for the sake of humanity, as described by the bodhicitta ideal. Indeed this going forth or renunciation practiced by ordained monks is intended to be positive and more than just . . . the way of Freedom or Deliverance from such mundane conditions. The reader can compare these nuances and distinctions to their own Heart and motivation.

There is nothing here about a splendid reward in an afterlife in some indescribable paradise, although there are anachronistic references to that teaching in other Sutras and in some Buddhist traditions (i.e. Pure Land). All traditions teach that we can learn to find the joy in this life, a joy that comes from just following a path of Purification, let alone from actually achieving some sacred ending point. We can learn about Purification from the renunciation of others who have gone before as well as from the Dharma that we realize and accept based on our own experiences. The practice of leaving the routine of ordinary life can be seen as following the right motivation but not the only choice in the pursuit of the knowledge of Purification.

According to the life story of Buddha, he . . .was the first person who declared that he had realized the Dhamma raising him beyond the mundane conditions.¹⁶ He taught and demonstrated the dichotomy between the mundane and supra-mundane worlds, and these become clear and un-ambivalent in this explanation. As we will learn, however, this is not the same dualism of body and spirit as asserted by The Bible—which is an assumption behind almost all Western religious teachings. It has clearly to do with the state of knowledge and mental development (awakening) that one achieves by study, practice and by following the aesthetic or poetic teachings of Dharma, even 2,500 years after the Buddha announced these teachings. Even though we often in ordinary language make the distinction between practical knowledge vs. spirituality; our practice, as we will learn, combines both in the development of our Hearts. So when the Buddha identified his realization this was not just the boasting of a mendicant, it was identifying the specific level of Higher Truth to which he had attained, as we will see in the following.

This first sermon of the Buddha introduced the concept of the Middle Way, and the Four Noble Truths (and the inevitability of suffering) and the Eight-fold Path along with the explanation of Purity and Purification. There are said to be twelve permutations in the original Setting the Wheel of Dhamma in Motion —the metaphorical representation of the fulfillment of the Dharma. This is based on processing each of The Four Noble Truths through the three frames of reference: Recognition, Encouragement (experience) and Realization.¹⁷ And when we make the choice to pursue a path of Purification it is because we have at least begun to identify our suffering and want to absolutely change our lives. Elsewhere this first frame of reference (Recognition) is described as direct knowledge or "this is",¹⁸ and is to be applied to each of the Four Noble Truths. When people talk about a spiritual practice, or improving their spirituality they are basically thinking of obtaining and internalizing more Higher Truth as identified in Buddha’s teachings; but first it is necessary to understand that such an apparently open teaching as The Four Noble Truths comes step by (twelve) steps. Along the way we often seek, at least in some vague way, the supra-mundane which can be thought of as the aesthetic or poetic form of knowledges obtained from achieving Purification. This is when we turn simple facts and teachings into spiritual inspiration, but this is just the beginning. I will return to this issue of developing spirituality later.

Every year that I have been studying I have stopped for a few days and taken stock in what I have practiced and accomplished, and the explanations I have learned. I have thought, well now I know something useful and I am making some progress that I can feel. I can breathe with mindfulness and practically focus and count my breath for what seems like forever. I can modify my emotions without expressing anger by diffusing it through internal awareness. So I am just a little surprised that a complete understanding of this concept of Purification and parsing the words of the First Sermon was such an absolute awakening during the course of preparing this book. I have come back to edit, revise and add to this chapter many times. So what I take from that is, even now my understanding is preliminary and I am always a beginner. I do have a somewhat broader picture of Buddhism in my mind; just enough to begin to know what it is that I don’t know, perhaps. A more complete explanation of Purification, step by step is included in my book The Path to Nirodha, overlaid on the sequence and practice of Anapanasati meditation.

I recognize my own footprints in this status identified by the Buddha that precedes the fulfillment of Recognition, . . .to suffer and not know that we are suffering… When I reread the poetry I wrote at different stages of my life experience, I see as hindsight the mulish nature of my personality, not with any pride of ownership. With all our courage and tenderness, we recognize, acknowledge and identify… the defects and limitations of our thinking. It is only after we have attained the ability to be calm and sit still long enough to accept help (refuge) that we can make any progress. We thus first recognize, instinctively or intellectually, the importance of each of the Four Noble Truths; these are the first four ‘spokes’ of the wheel. Recognition is the first step in unveiling our absolute natural ability to perceive, and some would say divine the truths of nature, and this is also the beginning of faith, a sense that what we understand is inspiring, what we will learn is numinous, greater than our own knowledge even after a great deal of study and practice.

Next we practice and experience life in so many ways and receive and give encouragement also referred to as self-awareness leading to full-awakening or abandoning the craving and clinging (complications) in our lives—"this is to be abandoned" (still a future tense).¹⁹ Here we need the help and encouragement of a sympathetic Sangha, (along with practice and contemplation, i.e. Satipatthana) not to just tell us what is wrong with us, but to show us—from the experience of their own success—how to abandon the errors of our ways, and the side tracks that lead to suffering. Later in several Applications we study the activity of protecting which is to hold onto the truths we unveil in part by sharing these with our Sangha members, and certainly we are to incorporate these spiritual gains into our lives. These are four more rather large ‘spokes’ (especially since the fourth of these refers to the Eight-Fold Path) during which time we may be struggling with the Hindrances and Fetters. A significant percentage of beginners lapse in their pursuit of enlightenment because it all seems to be happening at once, but they can’t learn or know all of the Dharma in the beginning of course. It’s like learning new techniques for a golf swing, over-thinking each stroke can immobilize the athlete. We have to be attentive along this central point of the path to relax and be as calm as possible, this is the skill required to develop relative bodhicitta. In Satipatthana we also study the Fetters, and keeping these teachings at least in the back of our minds is a skillful way to approach our spiritual practice, even though these are not fully explained until Chapter Twelve. If we fail to do that we may fall victim to quitting or delaying in large part because of the difficulty in avoiding the Fetters. Avoiding these traps and procrastination is why the Buddha taught that being connected to a Sangha was one third part of Buddhism, I believe. This is like living in a process of group therapy.

Moving on: Realization is last, with four more ‘spokes’; and once again this detailed taxonomy found in Buddhist teachings sheds light on what spiritual growth actually is. Elsewhere this is referred to as unbinding or "has been abandoned".²⁰Thus by the time we have contemplated each of the Four Noble Truths through this triple cycle—frames of reference, as with the ending instructions of Satipatthana, we shall have seen some absolute changes in our lives! This brief explanation is like the trailer to a movie that we are fascinated to see and willing to spend money to rent; or perhaps we should purchase the DVD to have it to replay? This teaching is based on what is accepted in all traditions as the Buddha’s First Sermon; (Appendix III) Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion. As mentioned, this is also discussed in greater detail in The Path to Nirodha.

Consider: if you have one hundred and eight causes of suffering (also called defilements or unease) in your life, which would be fewer than average most likely, and each one must be contemplated one day at a time through each of The Four Noble Truths (which are really 11 parts), and this done three times, that is 108 x 3 x 11 = 3,564 days, which is the best part of ten years with time off for a few holidays, good behavior and a few setbacks. That is an indication of the patience needed just to overcome an average amount of suffering, during which time of course we can each be studying Dharma intellectually, subduing craving, developing compassion, eliminating complications, enjoying our lives more as we overcome defilements (see Appendix II) to prevent more suffering, etc. (Perhaps that is why in some traditions after a novice takes full ordination it takes ten years to become an Ajahn in the hierarchy of the monastery.) So that is why each individual’s path is one step at a time and an enjoyable journey because it is all about us? Not! It is about gradually eliminating this dominant sense of me and I, the sooner the better, at least in our Hearts as we unveil and accept our precious, innate nature, the same for all of us. This is a glimpse at the scope of the path of Purification, and it appears at this threshold point as the entrance to a beautiful botanical park, the flowers and trees visible from a distance, and as we step gingerly through the gate we feel a sense of breathlessness of eager anticipation.

There is another ancient reference to the Wheel and the sequence of Purification described as . . .knowledges can be found in  . . . teachings of Buddhaghosa… [and others] in fifth century texts.²¹ So the three knowledges relating to suffering are grouped together, and then the three knowledges relating to the causes of suffering are considered together, etc. The point of repeating parts of this reference is to show how each of the knowledges is to be related to each of the Four Noble Truths, or at least how these were being taught before the Fifth Century CE. So if it was good enough for them, it should be good enough for us. Whether we line up the sequence with the Truths first, or the knowledges in order, probably is not as important as at least working through all twelve permutations and applications repeatedly. If this seems confusing, that probably explains why many Buddhist teachers and practitioners just gloss over or ignore this plan.

Buddha asserted that he himself had not reached complete enlightenment until . . . such an insight had been perfectly purified that he was able to declare himself Buddha, the Enlightened One²² This was not about his conduct or rectitude at that point. It was about having the knowledge leading to enlightenment. Of course we have a distinct advantage; we have his absolute epiphany to guide us along with his developed teachings of forty-five more years, and then more than 2,500 years of commentaries and trial and error by millions of other wise teachers. How can we possibly fail when we gain all twelve knowledges? And if we follow in these sturdy footprints we follow the path of Purification. This effort is not to be confused with following the Five Precepts or other ethical teachings, although it is dependent on developing mindfulness. So indirectly the information we gain certainly helps us get along in life without creating more suffering. I believe that if the only teaching we had about Buddhism were this original Setting the Wheel of Dhamma in Motion—we would have enough for our Insight Meditation to help us unveil the absolute truths that we need to sustain our lives.

This initial turning of the wheel, often visualized as a wheel with twelve spokes, is made somewhat more significant considering that none of the experienced Buddhist students I have asked about this have given it serious consideration. Initially I encountered some difficulty finding an appropriate explanation, the wording is often puzzling. Likewise, the discovery of the teaching and understanding of citta as Heart, and the preciousness of each person, were similar awakenings for me, as well as being inspirational explanations. In the Buddhist Sutras: Lesson Book we have most often used the word citta in its usual translation as mind, but recognizing that it also can be used in the Western way of saying Heart in an allegorical way, is an example of gaining knowledge and Purification. Thus the title of this book, Higher Truth: Precious Bodhicitta, is intended to carry and imply this meaning. "The Noble Truths on this level deal… with the heart… the underlying essence of mind which manifests as feeling, memory, thought and consciousness."²³ After reading this and other teachings from this famous and revered Thai forest monk, Boowa, I reread and edited this whole book to incorporate this sense of Heart to emphasize and pass on this important teaching—that is the connection and integration of compassion with the development of the mind. Likewise I went through the book and identified where it was important and appropriate to mention the teaching of precious opportunity as explained in Chapter Sixteen. This is how our knowledge grows, one step at a time. It proves, as if we needed such proof, that we must be tolerant of each beginner and acknowledge their naïve and precious nature. Having the calmness to be receptive is the most important initial skill, then sharing whatever inspirations and realizations we achieve with others is equally important.

Relative Bodhicitta:

To continue with the basics: The term Buddhism translated from Buddha Sasana, derives from Buddha, meaning the Knower or the Enlightened One, and the term Sasana, meaning the teachings that bind each of us to a force greater than ourselves. Combined, they imply the teachings of the one who knows or who is enlightened. However as suggested, the term Buddhism should imply, or connote, more than what is suggested by its literal meaning. It should therefore cover the manners of practice and the group of persons who follow such practice; their hopes and aspirations. We can think of this title both in an absolute way and in an abstract (or relative) way. Likewise, when we use the Dharma and refer to the Sangha, we can think of these terms (when we take Refuge in the Triple Gem) in both their absolute and relative usages. It is said that even a brief encounter with such teachings as the Lotus Sutra will change our lives and move us toward Purification. We come to recognize that these terms have a wider and deeper inspirational meaning than just the words spoken in lessons and the written record of the oral tradition in the texts and scriptures. In an absolute way the Dharma is associated with our innate preciousness, our Buddha-nature that is the primary source of our solace and motivation when we are mindful of that. In a relative way it is just one more body of teachings and inspiring words to be used to help each individual succeed in their independent spiritual growth.

We can never know the exact motivation or thoughts of people who embark on a path toward purity (who attach themselves to a Sangha), whether as novice monks or as being a layperson, all having in mind the eventual idea of Arahatship. Yet for most people it must seem so impossible (even mythical) and far away in the beginning. Every adult who comes to the gate of the monastery has had a variety of education and perhaps spiritual experiences. Some will have been members of other religions and have had training that intends, as does Buddhism, to improve the ethical conduct of its members and reduce the complications and suffering in their lives. Some of these new aspirants will have had extensive secular training in literature, philosophy and the sciences, etc. For whatever reasons we evaluate what we think is the potential of Buddhism to improve our lives and then proceed to investigate and seek that training and knowledge.

Consider that if we evaluate one hundred important subjects, such as the Precepts, rules of conduct, rituals, techniques of meditation, Hindrances, Fetters, etc., we will find different and varying levels of prior knowledge and understanding. Our progress along the path of Purification relative to each of these subjects will be different or complete ignorance. Our interest, motivation and thoughts may be as simple as a subtle feeling that it’s right so we proceed not having any pre-certification by a trusted authority or prior knowledge. Often we think we know more than we do, that we are further advanced and then some experience comes along and shows us that we have only barely scratched the surface of what there is to know.

How do we learn that engrossing ourselves in Dharma is the most skillful effort to make? This subtle feeling is actually a relatively advanced stage along the path of Purification considering having interest, or further having admiration for the Dharma,²⁴ and then making a conclusion of faith. This is an example of recognizing, then experiencing, then realizing our faith thinking it’s right. There are other possible heuristic choices prior to that modest awakening, but this