Enlightened: Buddha's Philosophy and Meditation Practices

By Alex Paydarfar

This book is a comprehensive guide to the teachings of the Buddha. The twenty chapters presented here cover a wide range of topics from matters related to fostering a disciplined mind, to a complete guide to practice several meditation techniques. A detailed explanation of Buddhist doctrinal concepts such as the law of interdependent origination, the three marks of existence, the noble eight-fold path is explained in a concise manner. A brief history of the main schools of Buddhism and social matters related to the practices of Buddhism is also covered.

The writer has presented Buddhism in its ancient form, based on the teachings of the Pali Canon.

• Language: English
• Publisher: Alex Paydarfar
• Release date: Aug 12, 2021
• ISBN: 9781777826215

Alex Paydarfar

My name is Alex Paydarfar.I have written a book about the teachings of the Buddha and several meditation methods.

Book preview

Preface

The decision to write this book was simmering in the back of my mind for several years. As someone who has spent many years studying Buddhism and engaged in different types of meditation practices, I felt this book was needed for a few reasons: to provide more essential information that is geared towards beginner, intermediate and advanced practitioners–all in one volume, and to explain–where necessary–the distinction between traditional and secular interpretation of Buddhism in many non-Buddhist countries.

The Buddhist literature is vast and acquiring the most essential teachings can help one to accelerate their understanding of its teachings, which otherwise could take a long time. With the export of Buddhism outside of its traditional home countries in Asia, many of the practices that were once unique to one particular geographical location are now finding new ways to express themselves. There is a tendency among some practitioners to engage in more than one branch of Buddhism and actively participate in two monasteries that put more emphasis on other aspects of the practice. The meaning of the Buddhist scriptures in the past and also in our contemporary world, can be best understood in a social context and hence, a section of this book is dedicated to present the societal impact of Buddhist practice.

One notable distinction that the reader will find in this book, compared to a number of other publications about Buddhism, is the clear representation of its teachings. I have refrained from withholding or misrepresenting parts of the Buddhist teachings that may appear to be in contradiction to the modern, scientific method of acquiring knowledge. In another word, I will present the teachings of the Buddha in its entirety as opposed to modifying some of his teachings to appease some preconceived notion about Buddhism–as being simply an empirical and materialistic way of life. Some readers may have objections to the concept of rebirth, kamma and nibbana, as they may not consider them fitting the rigorous, empirical scientific methods of investigation. The teachings of the Buddha challenges the conventional rigid dichotomy between the mind and matter and considers the mind to be the chief operator of all forthcoming actions.

The task of the writer in this book is to elucidate the concepts and practices that are aimed at liberating one from the cycle of dissatisfaction and attachment. It is ultimately the reader who is encouraged to decide for themselves which aspects of what is being written is of value to their personal objective and which areas can be set aside. Learning the Buddha’s teachings is a gradual process. It will take daily effort to practice meditation and study the Dhamma, in order to awaken ourselves to the nature of reality.

Alex Paydarfar

August 2021

Introduction

The objective of this book as outlined in the table of contents, is to put forth a mental road map to analytically examine various aspects of our life that could be of assistance in leading to a contented life. A developed mind can also apprehend the activities that adversely harm the well-being of our mental faculties and prevent us from achieving a fulfilling life. For the sake of simplicity of this writing, I will be using the pronoun he or his to describe a practitioner. The teachings of the Buddha are equally applicable to both male and females, therefore the reader can substitute the male pronoun he, his with the female pronoun she or her.

This book consists of twenty chapters covering various topics from a Theravada Buddhism perspective. A chapter is dedicated to other schools of Buddhism: Mahayana and Vajrayana school. The chapters in this book are further divided into six parts. The first three parts elucidate the Buddha’s three-fold training on morality, concentration, wisdom. The later three parts explain the history of Buddhism, societal aspects of Buddhism and forty prevalent questions that are commonly inquired from the lay community of practitioners.

In chapter one, the aim is to elucidate what it means to be happy from a culturally induced vantage point and how the ancients and their modern counterparts have extrapolated and understood what it takes to reach that mental state. It provides a contextual background among different cultures and enables us to perceive our own subliminal mental states. We can think about the actions that we have conducted in an unwholesome or wholesome manner in our everyday interactions. A person may be inclined to think that possessing an excess of material wealth can bring about a chronic state of happiness, where in reality, if looked closed under the scrutiny of an enlightened being-it could only cause impermanent states of pleasure, which later are returned to neutral or unpleasant mental states. This short-lived mental phenomenon which follows by a return to a cognitive equilibrium, can be also explained by psychologist Dr. Jean Piaget’s book on Equilibration of Cognitive Structures: The Central Problem of Intellectual Development. The Buddha had a radically different realization about the origin of suffering and what is needed to eliminate it.

In chapter two, the importance of fostering a disciplined mind is examined in accordance with various Buddhist precepts that lay the foundation into our progress. These precepts lay the ethical groundwork (sila) for the refinement of our mental faculties, which are: developing proper concentration (samādhi) and cultivating wisdom (paññā)

In chapter three, several meditation practices–including one Mahayana zen meditation practice–are explained. Each step is explained progressively in detail in order to assist the practitioner in advancing his meditation practice. It is of paramount importance that the instructions should be followed with utmost diligence, in order to develop concentration, which will later aid in gaining wisdom. The meditations covered in this chapter are: breath (anapanasati) meditation, silent illumination (shikantaza) meditation, walking (cankama) meditation, Visual Object (kasina) meditation, contemplation on thirty-two parts of the body (asubha) and Insight (vipassana) meditation.

In chapter four, the four awakened mental states or brahmavihārās will be explored in detail. Among the four brahma viharas, lovingkindness meditation is a widely practiced meditation among both the lay followers and the monastic community. It encourages one to grow his compassion and lovingkindness for all sentient beings. The four brahmavihārās are: lovingkindness (metta), compassion (karuna), empathetic joy (mudita) and equanimity (upekkha). The interconnectedness of these four mind states help an individual to have balance in his life; someone who does not excel in one area of wholesome conduct, yet suffers in other areas of human understanding.

In chapter five, two of the main obstacles, aversion (dosa) and desire (tanha) are thoroughly explored in detail. The never satisfying nature of our mind to grasp onto pleasant entities and avert unpleasant sensations, feelings and thoughts is a trait that is common among the majority of people. An endless craving for possessions, consequently creates much disappointment and suffering when not discerned and rooted out. Much of one’s suffering and disappointment in life is due to misplaced desires on objects, people or ideas. Aversion towards thoughts and feelings that do not bring a pleasant end result is another factor in causing dissatisfaction. A person who is capable of comprehending his feelings of desire and aversion is someone who can be said to be in charge of his destiny and is not easily manipulated by worldly phenomena. There is a path that when followed can tear down this confusion from our lives and bring contentment.

In chapter six, we will explore the damaging effect of attachment to worldly phenomena and how it is the cause of a great deal of suffering, both for oneself and to the others around us. From an avaricious individual who is greedy for excess material wealth, a sociophobic trying to look in a certain way to appease the opinion of others–or feeling repugnance towards those who look different that us in their appearance–all stem from a fundamental misunderstanding of the inner workings of the five aggregates of feeling (vedana), form (rupa), perceptions (sanna), mental formation (sankhara) and consciousness (vinnana). One of the core teaching of the Buddha, which is in regard to grasping and holding onto mental or physical objects, will be explained. We will discern what contributing factors cause some people to not let go of past experiences. Some individuals also hold onto the memories that are no longer relevant in the present moment and do not serve any positive purpose for their lives.

In chapter seven, toxic relationships between individuals are explained. The people whom we interact with can have a profound impact on our current state of mind and the subsequent actions that follow them. To paraphrase the Buddha’s spoken words to one of his disciples: it is more advantageous for a person keen on cultivating wisdom, to dwell in a state of solitude, than to be with the company of fools who may lead him astray by their unwholesome words or action.

In chapter eight, one of the most fundamental teachings of the Buddha about the absence of a permanent self (anatta) will be explored in detail. What exactly constitutes that which is conventionally known as a self? Is there a unique identifier in its core that is exclusive to the owner of that self? And many other epistemological questions will be answered.

In chapter nine, the universal truth of old age, sickness and death will be examined. All beings will face these three inevitable facets of life and their reaction to these events will shape their outlook on their lives. If one were to have peace of mind in this world; it is important to fully comprehend this reality on a deep level. By developing equanimity through non-attachment, we can face these truths as gracefully and as peacefully as possible. Siddhartha Gautama who later became to be known as the Buddha, was himself motivated to venture outside of the comfort of his palace, when facing these dilemmas. This subsequently led him to lead a noble life based on virtue and concentration,which culminated in his enlightenment.

In chapter ten, the importance of not being too attached to metaphysical questions will be explored. Common questions regarding the origins of the universe and assumptions about whether the world was created by an omnipotent and omnipresent god or gods will be answered. Several ontological arguments will be made in regard to the transient nature of existence, as elucidated in the three marks of existence by the Buddha. This is done to show the invalidity of believing in anything to be permanent, anywhere in the world. Humans can suffer tremendously as long as they hold onto inner and outer conditions that are impermanent and outside of one’s sphere of control. Thus, a direct awareness of the present moment is pragmatic and will result in a peaceful and happy state of mind. The Buddha was a pragmatic man and often stayed silent on matters related to the origin of the universe and existence of a deity, responsible for the creation of the universe. However, by referring to the three marks of existence, we can see that an everlasting, permanent creator is in direct contradiction with the impermanent nature of all phenomena.

In chapter eleven, the Buddha’s discussion on the four levels of attainment will be explored. These stages are a gradual process of weakening and removal of defilements, until progress is made towards achieving nibbana. At each step, several layers of unwholesome kamma are rooted out, until one is fully developed in concentration towards an object of meditation-and wisdom in the final stage of letting go (arahantship). These four stages are stream-enterer (sotapanna), once-returner (sakadagami), non-returner (anagami) and arahant.

In chapter twelve, the four nutriments of food, sense impressions, volition and consciousness are discussed. These are the four prerequisites that are needed to sustain one’s life in the human realm. The degree by which an individual maintains an understanding of these four nutriments will determine the kind of kamma that is generated. The five spiritual faculties of trust (saddha), energy (viriya), mindfulness (sati), concentration (samahdi) and wisdom (panna) are also covered in this chapter. These five faculties when diligently cultivated, will lead to nibbana with no residue remaining for another rebirth.

In chapter thirteen, a brief history of the three main schools of Buddhism (Theravada, Mahayana and Vajrayana) are discussed in this writing. The three main schools differ on which scriptural sources they accept as being authentic. There is also a different interpretation of the meaning of enlightenment (nibbana). The Mahayana belief in the importance of a bodhisatta (enlightened being) to stay in the cycle of birth and death (samsara) is not shared by the Theravada school of Buddhism. All three schools of Buddhism share the core teachings of Buddha, which are the four noble truths and the noble eight-fold path. The history, regional developments throughout the centuries and the cultural environment which shaped their particular style of practice, resulted in some unique practices that are only found in certain regions where Buddhism is practiced. This is especially true in the case of Tibetan Buddhism, with its intermixing of its ideas with native Bon tradition that was practiced in Tibet.

In chapter fourteen, the focus will shift to the relationship between Hinduism and Buddhism. The explanation will be in regard to how the Buddha viewed the teachings of the Vedas (Hindu sacred texts) and his relationship with Hindu priests, also known as brahmin. For example, the Buddha’s interpretation of who should be considered a brahmin differs from the Hindu ideal of a brahmin. What they have in common and what they disagree on concepts such as kamma, individual self and rebirth will be explored.

In chapter fifteen, the core Buddhist scriptures will be reviewed. The Pali Canon is the most authoritative collection of the Buddha’s teachings that encompasses a complete set of instructions within its writing on ethical conduct (sila), concentration (samadhi) and wisdom (panna). A wealth of information for those who want to lead a monastic life and guidance for lay people on proper conduct is covered in detail in the suttas. There is also a long list of other influential books that are recommended for those who want to deepen their understanding of the Buddha’s teachings.

In chapter sixteen, the importance of generosity (dana), both in terms of helping others with tangible goods and also providing emotional support will be examined. A mind that is disposed to let go of attachments, is a mind that is free and therefore more content and happy in life.

In chapter seventeen, several important Buddhist festivals will be explored. These celebrations are often annual events that are celebrated in many Buddhist countries around the world. Some of these celebrations such as Vesak day, are specific to Theravada Buddhist countries, while others such as Pari-nibbana day, are mostly celebrated in Mahayana Buddhist countries. Some of these festivals will also be found in non-Buddhist countries with a Buddhist population.

In chapter eighteen, several Buddhist rituals will be explained. Rituals play an important a role in bringing the community of practitioners together and also to strengthen one’s conviction to practice the Buddha’s teachings. They are to be seen as symbolic gestures and should not be confused as the goal of Buddhist practice. The Buddha considered his teachings to be similar to a raft. Just like a raft that is used for the purpose of crossing over a river, the teachings of the Buddha are used as a tool, but not to hold onto.

In chapter nineteen, two universal laws of rebirth and kamma will be explored. It is important to understand the resulting consequences of our intentional actions, known as kamma. Our previous and currently generated Kamma, shape our current state of life. The complex interaction between our past rebirths also play an important role in our ability to reach enlightenment in this life or a future rebirth. The Buddha’s teachings cannot be fully grasped without an understanding of these two important factors in one’s life.

In chapter twenty, forty common questions about different topics related to Buddhism will be answered. These are miscellaneous-yet important- questions that can be answered in several paragraphs and therefore, do not require an entire chapter dedicated to them. The size of this book also does not allow for an extensive exegesis of these questions.

In this book I have used Pali words instead of Sanskrit liturgical lexicon that is common in the Hindu and Mahayana scriptures. This is done to delineate various Buddhist terminologies in their historical context and to remain faithful to the original Buddhist scriptural collections (Pali Canon)-which is written in Pali language. For example, I have used kamma instead of karma, abhidhamma instead of abhidharma, bodhisatta instead of bodhisattva and nibbana instead of nirvana, with the former words written in Pali and the proceeding ones in Sanskrit language.

This book is an attempt to include as much relevant information as possible to expound upon the multifarious aspects of the Buddha’s teachings. Inasmuch as this book is published in one volume, some nuances about intrinsic details of various schools of Buddhism, elucidation on the origin of the Pali language, complete list and explanation of all meditation practices, exhaustive list of the intricacies of each realm of existence and more refined constituents of Buddhism will be left out of this writing. A reading list is included at the end of this book for further studies. This list is especially useful for those who are interested in exploring specific topics of Buddhism such as Kamma and rebirth in-depth.

The reader will find several concepts such as instructions pertaining to meditation, rebirth, kamma and attachment to the worldly phenomena, repeated more than once in this book. This repetition is done on purpose to emphasize certain aspects of the Buddha’s teaching that need to be fully realized and practiced in their correct form. The reader is free to skip any chapter that he may find to be of no interest to him, however for someone new to Buddhism, it is recommended to read the book in its entirety, in order to have a complete picture of Buddhist practice and its core beliefs. At last, I am of the opinion that the contextual quality of a book should be gauged