Week Eleven – Precepts, Paramitas, True Refuge: Ratana Sutta
Precepts
Jiddu Krishnamurti often said “Look at the lives you are living.” He was stressing the importance of being mindfully present in thought, word and deed in our interaction with others and with ourselves.
As a way of integrating The Four Noble Truths into our daily lives, and as a simple and effective way of being mindful of how we relate to the phenomenal world, the Buddha gave us precepts. Precepts are simply principles for conduct. By following these precepts in thought, word and deed we are living within the framework of The Eightfold Path.
The Buddha taught five basic lay precepts and then three additional principles for those considering monastic life and sometimes for those on retreat. The Buddha also taught, depending on the source and the subsequent Buddhist sect or school, 200 or more precepts for monastics. Most of the additional monastic precepts are for conduct within a spiritual community or monastery.
The five Buddhist Precepts for lay people are:
- Refrain from killing or taking life. Act with good-will and loving-kindness.
- Refrain from stealing or taking what is not freely given. Be generous.
- Refrain from false, unnecessary, misleading, harmful or impatient speech. Speak with kindness, honesty and mindfulness.
- Refrain from sexual misconduct or using sex in a selfish or harmful manner. Be content and giving.
- Refrain form the use of intoxicants so to be mindful and thoughtful.
The Eightfold Path is a path of virtue, concentration and wisdom, and by being mindful of our behavior in relation to these simple precepts, we will develop more virtuous lives. This will deepen our meditation practice, developing deeper concentration. As we become more mindful of virtue and concentration, wisdom deepens.
Wisdom is further developed and expressed by living life with the gentleness that comes from following these precepts.
On the surface these precepts are fairly easy to abide by. As we look deeper at our intentions and intentional actions we may become aware of subtle aspects of clinging, craving, desire and aversion keeping us stuck in conditioned thinking. Do we hold a persistent view of ourselves or others that is not in keeping with these precepts?
Do we engage in character assassination including what we are saying to ourselves? Are our thoughts free from aggressive and hurtful thoughts towards others and ourselves? Do we try to “kill” another’s spirit through hurtful comments, or imposing negative views of self? Do we gossip or tell small lies? Do we treat sex as a mindful expression of generosity or simply a means of satiating our own desires? Do we take (even emotionally) what is not freely given? Do we obsessively use drugs, alcohol, TV, food, yoga, golf, work or anything else to escape the reality of our lives?
Obsessive behavior of any kind is an expression of discursive conditioned thinking caused by the manifestations of desire.
While the initial guidance gained from The Precepts is very important, careful consideration of each precept will reveal a much deeper and broader application, and the application of The Precepts will differ for each individual. For example, we all agree that the intentional taking of another human beings’ life is wrong. Is killing still wrong in the context of war? What about the killing of animals as a food source? Is it wrong to step on a bug or pluck a tick off of a pet? These questions need to be answered in accordance with each individual’s own mindful conscience and will more than likely change over time and as Dhamma practice develops.
It is quite obvious that these precepts describe an enlightened way of living. The Precepts as an aid, and truthfully a necessity, to Dhamma practice may not be immediately apparent. The awareness gained by Dhamma practice will enhance our awareness of the precepts and a more skillful way of living. Living mindfully with the precepts will greatly enhance overall Dhamma practice.
When we bring ourselves to our cushions to sit, we bring all of ourselves. It is much more difficult to realize our true, unfettered self when we are bothered by thoughts of un-skillful actions. The more we can adhere to the guidelines of The Precepts, the more peaceful our lives will be, the more loving our relationships will be, and the closer we will be to expressing our true mindful nature.
From an entirely liberated view the precepts lead to being mindful of how we can enhance the life experience of others and free ourselves from discursive conditioned behavior. We learn how to use our speech in a loving and compassionate way to bring healing and liberation to ourselves and others. Our sexual relations are characterized by gentleness and giving. We develop great generosity of spirit. We keep our bodies pure and our minds clear resulting in well-concentrated virtuous acts arising from wisdom.
Meditation practice develops concentration and insight of conditioned thinking. Holding in mind, being mindful of The Eightfold Path and the Precepts we are able to remain mindful of conditioned thinking and how conditioned thinking arises in our daily lives. As less-than-skillful thoughts, words and deeds arise while maintaining mindfulness of the precepts in this present moment, we are able to clearly see the results of clinging, craving and desire. With this insight we are now able to put these distracting and discursive mind states aside with complete mindfulness of their cause and resulting condition.
Our very lives, moment by moment, become Dhamma practice. We stay present with whatever mind state arises, without aversion, gaining deeper and deeper insight into mind. Ultimately, through a complete practice of integrating The Eightfold Path into our lives and being mindful of these precepts, we are able to recognize all conditioned thinking.
An effective way of incorporating these precepts into your life is to spend a few minutes during your sitting practice to review mindfully how you have practiced these principles in your daily life. When you start your day, you can develop the strong intention to keep the precepts and to be mindful of them.
Being mindful of these basic precepts in your life will greatly increase your awareness of less than skillful thoughts and actions. Being mindful of your present moment thoughts, words and deeds is key to deepening insight into your mind and putting aside conditioned thinking.
Unpleasant or agitated mind states that arise, whether fleeting or persistent, are all born of desire. Desire is a reaction due to ignorance of your true and essential nature. Out of a perceived need to be different than you are in this present moment, a choice is made that more of what brings pleasure should be pursued and what brings unpleasantness should be avoided.
Avoidance or aversion is also pursuit through worry, self-doubt, harsh judgments and fear. Aversion is the desire that a past or present experience be different than experienced, or a desire that a future event be different than expected.
Holding in mind negative mind states is mindfulness arising from conditioned thinking. This unskillful mindful pursuit leads to more craving and aversion and more delusional thinking. Often being mindful of negative mind states is viewed as a way of understanding how these mind states were caused. A singular phenomenal cause is impossible to determine. Attempting to isolate a specific singular cause will only lead to more discursive thinking. All stress arises from manifestations of desire, and once acknowledged within the context of The Eightfold Path and the Precepts, insight arises and the reaction of conditioned mind is interrupted.
By following these five precepts, you will develop a moral and ethical life, liberated and free from harmful actions and reactions. You will be able to develop deeper levels of skillful mindfulness.
Through mindfulness of The Four Noble Truths including The Eightfold Path, and by holding in mind the Precepts, you are placing mindful awareness on the path of liberation and freedom and ceasing mindfulness of stress-causing desire.
A complete Dhamma practice of mindfully integrating The Four Noble Truths will lead to liberation and freedom from stress, confusion and suffering. Holding in mind the precepts in thought, word and deed develops a gentle and compassionate integrity to practice.
The Paramitas
The word “Paramita” means “Great Perfections.” These are qualities of mind to, at first, generate through Dhamma practice and then to be mindful of them as a way of remaining focused on the Dhamma. Incorporating through Right Intention to hold to these perfections of thought, word, and deed develops focus and patience. The Paramitas also provide a framework for viewing progress along the way.
Sariputta, one of the Buddha’s chief disciples, questioned the Buddha one day: “How many qualities are there to be developed in the Dhamma?”
The Buddha responded: “There are ten qualities developed in the Dhamma. What are the ten? Giving, virtue, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity are qualities developed in the Dhamma.”
Giving, or Dana, is the first perfection and incorporates all of the other perfections. In fact, there is an aspect of each paramita in all the other paramitas. These are qualities we all possess and are developed further as the behaviors rooted in greed, aversion and delusion are put aside
The ten Paramitas can be integrated into Dhamma practice by bringing each paramita to mind directly after Jhana meditation and generating the intention to remain mindful of each paramita. This will incline the mind towards thoughts that are in keeping the qualities of these Great Perfections moment to moment.
These ten perfections of behavior are all aspects of The Eightfold Path and when developed free the mind from greed, aversion and further deluded thinking. When fully developed, the mind remains at peace and unmoved from impermanence of phenomenal life.
Holding in mind and acting in accordance with these ten perfections directly influences the unfolding of karma. Our present moment intentional acts determine the unfolding of our past intentional acts.
Being mindful of these ten paramitas will support the development of lasting peace and happiness.
The Ratana Sutta
The Three Jewels
The Three Refuges
Nearly all schools of Buddhism refer to “The Three Jewels” and taking refuge in them. The Three Jewels are also called “The Three Refuges.” Refuge is a place or state of mind that is a protection or a shelter from hardship or danger. Refuge is a place or state of mind that is a source of comfort and peace.
The Three Jewels are:
1. The Buddha
2. The Dhamma
3. The Sangha
In Buddhism when one takes refuge one is taking refuge in these precious jewels. The ritual of taking refuge is a formal, and usually public, statement of holding the strong intention to have the example of the Buddha and the teachings of the Dhamma be the framework for awakening, along with supporting and receiving the support of a community of Dhamma practitioners, the Sangha.
The teaching known as the “Jewel Discourse” or the “Ratana Sutta” was given in the city of Vesali at a time of widespread famine and spreading disease. There were many dead bodies as the conditions overwhelmed the ability to properly dispose of bodies. The local citizens sought out the Buddha’s help, who was nearby in Rajagaha.
The Buddha arrived in Vesali a short time later with a large number of monks, including Ananda. Just before the Buddha’s arrival torrential rains helped the situation somewhat by cleansing the landscape of rotting corpses and clearing the air and water.
The Buddha presented this teaching to an entire city overcome by physical and emotional suffering.
Prior to his presenting this discourse he instructed his attending monks to walk through the city and do what they could to ease the physical suffering of the citizens and to individually present this teaching. At the formal teaching the Buddha then presented a way to bring true refuge from the stress and suffering of the world and to put an end to all dukkha:
“May all beings assembled have peace of mind. May all beings assembled listen mindfully to these words. May you all radiate goodwill and loving-kindness to all who offer help and understanding to you. Understand this: “There is no more precious jewel, no more refuge, no more comfort, than the Buddha. As woodland groves in the early heat of summer are crowned with blossoming flowers, so is the sublime Dhamma leading to the calm and peace of nirvana. The peerless and excellent awakened one, the teacher of true understanding, the teacher of the Noble Path is the Buddha, the one who has awakened.”
Here the Buddha is not teaching worship of himself. The Buddha often referred to himself as the “Tathagata,” the one who has gone forth. The Buddha had gone forth from distraction and ignorance, stress and suffering, to well-concentrated wisdom, liberation and freedom. Through his own efforts the Buddha awakened. The Buddha is here offering himself as the example of one human being going forth on The Eightfold Path and awakening.
Taking refuge in the Buddha is understanding that all human beings can go forth from ignorance and attain wisdom and Right Understanding. There is great inspiration and comfort in understanding that liberation and freedom is possible for all human beings.
The Buddha continues: “There is no more precious jewel than the teachings of the Buddha, the Dhamma. Understanding this brings true liberation and freedom. The Buddha, calm and mindful has experienced the cessation of clinging and desire. The Deathless state of nirvana has been attained. The Buddha teaches the Noble Eightfold Path that unfailingly brings concentration, liberation and freedom. There is no more precious jewel than the Dhamma.”
The Buddha is describing that there is a precious jewel in taking refuge in the path of liberation and freedom. In this setting in Vesali, the Buddha is teaching that once practical needs have been taken care of to turn one’s attention to being mindful of the teachings of the Buddha.
The Buddha continues: “There is no more precious jewel than the Sangha. Understanding this brings true liberation and freedom. The virtuous ones who bring the Dhamma, they are the Jewel of The Sangha. Those with steadfast minds, free of clinging, they are the jewel of the Sangha. Those that understand with wisdom The Four Noble Truths, they are the jewel of the Sangha. Those that gain true insight and abandon self-delusion, doubt, and indulgence in meaningless rites and rituals, they are the jewel of the sangha. Those beyond despair and evil-doings, They are the jewel of the sangha. Those whose understanding arises from the support of the sangha, who can no longer conceal the truth from themselves due to the sangha, they are the precious jewel of the sangha. Those whose karma is extinguished, the future of no concern, with rebirth ending, due to the support of the sangha, this is the precious jewel of the sangha.”
The example of the Buddha’s life, the teachings of the Buddha, the Dhamma, along with the support of the Sangha provides refuge from the suffering of distraction and ignorance arising from dukkha. Being mindful of the three jewels concentrates the mind to what is of utmost importance.
Taking Refuge in the Three Jewels is taking great comfort in understanding that awakening is possible for any human being. The example of the Buddha’s life shows that.
There is great comfort in realizing that The Eightfold Path is a path accessible and easily integrated by anyone.
There is also great comfort in knowing that we do not engage in the path of liberation and freedom alone. The Buddha often said that the most important aspect of practice is the sangha. The support and commitment that we gain from each other often provides the encouragement and strength to continue, even when difficult times interfere.
Holding in mind the Three Jewels provides continual direction for one’s mindfulness.
Taking refuge in the Buddha, The Dhamma and the Sangha also provides a framework for mindful expression of joy and freedom.