CHAPTER 35
THE WAY TO NIBBĀNA (1)
"This Middle Path leads to tranquillity,
realization, enlightenment and Nibbāna."
-- DHAMMACAKKA SUTTA
The
way to Nibbāna is the Middle Path (Majjhimā Patipadā) which avoids
the extreme of self-mortification that weakens the intellect and the
extreme of self-indulgence that retards moral progress.
This Middle Path consists of the following
eight factors: Right Understanding, Right Thoughts, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration.
The first two are classified as Wisdom (paññā),
the second three as Morality (sīla), and the last three as
Concentration (samādhi).
According to the order of development Morality,
Concentration, and Wisdom are the three stages on the Grand Highway that
leads to Nibbāna.
These three stages are embodied in the
beautiful ancient verse:
Sabba pāpassa akaranam --
kusalassa upasampadā
Sacittapariyodapanam --
etam Buddhāna sāsanam.
To cease from all evil
To cultivate good
To purify one's mind --
This is the advice of all the Buddhas.
We reap what we sow. Evil results in pain, and
good in happiness. Our pain and happiness are the direct results of our
own good and evil.
A person with a right understanding realizes
this just law of action and reaction and, of his own accord, refrains from
evil and does good to the best of his ability. He does so for his own good
and for the good of others. He considers it his duty to live as a blessing
to himself and to all others.
Knowing that life is precious to all and that
none has any right whatever to destroy the life of another, he extends
compassion and loving-kindness towards every living being, even to the
tiniest creature that crawls at his feet, and refrains from killing or
causing injury to any living being.
There is no rule that one is to be preyed upon
by another. However, the strong do mercilessly kill the weak and feast on
their flesh. This is animal instinct. Such actions by animals are
excusable because they know not what they do, but when those who are
gifted with reason and understanding perpetrate such crimes, there is no
excuse. Whether to satisfy one's palate or as pastime, it is not
justifiable to kill or to cause another living being to be killed. If the
killing of animals is wrong, how much more heinous is it to kill human
beings -- individually or collectively, employing brutal or so-called
civilized methods -- for the sake of peace, religion, or any other
seemingly good purpose?
Honesty, trustworthiness, and uprightness also
are the characteristics of a person with right understanding. Such a
person tries to abstain from all forms of stealing "whether in its
dissembled or obvious forms." Abstaining from sexual misconduct, which
debases the exalted nature of man, he tries to be pure and chaste. He
avoids false speech, harsh language, slander and frivolous talk and speaks
only what is true, sweet, kind and helpful. As certain drinks and drugs
promote heedlessness and mental distraction, he avoids intoxicating liquor
and cultivates heedfulness and clarity of vision.
These elementary principles of regulated
behaviour are essential to one who treads the Path to Nibbāna, chiefly
because they tend to control both deeds and words. Violation of them
introduces obstacles that hinder his moral progress on the Path.
Observance of them means smooth and steady progress along the Path.
Having progressed a step further in his gradual
advance, the aspirant now tries to control his senses. To control craving
for food and to promote buoyancy of mind and body, abstemiousness or
fasting at least once a month is advisable. Plain and simple living is
preferable to a luxurious life which makes one a slave to passions. A life
of celibacy is recommended, as one's valuable energy thus conserved could
then be utilised wholly for the intellectual and moral welfare of oneself
and others. In such a life one is detached from additional worldly bonds
that impede moral progress. Almost all spiritual teachers, it would
appear, have nourished their bodies sparingly and have led a life of
strict celibacy, simplicity, voluntary poverty, and self-control.
While he progress slowly and steadily, with
regulated word and deed and sense-restraint, the Kammic force of the
striving aspirant compels him to renounce worldly pleasures and adopt the
ascetic life. To him then comes the idea that:
"A den of strife is household life,
And filled with toil and need,
But free and high as the open sky
Is the life the homeless lead.
[1]"
Thus realizing the vanity of sensual pleasures,
he voluntarily forsakes all earthly possessions, and donning the ascetic
garb tries to lead the Holy Life in all its purity.
It is not, however, the external appearance
that makes a man holy but internal purification and an exemplary life.
Transformation should come from within, not from without. It is not
absolutely necessary to retire to solitude and lead the life of an ascetic
to realize Nibbāna. The life of a Bhikkhu no doubt expedites and
facilitates spiritual progress, but even as a layman Sainthood may be
attained.
He who attains Arahantship as a layman in the
face of all temptations is certainly more praiseworthy than a Bhikkhu who
attains Arahantship living amidst surroundings that are not distracting.
Concerning a minister who attained Arahantship
while seated on an elephant decked in his best apparel, the Buddha
remarked:
"Even though a man be richly adorned, if he
walks in peace,
If he be quiet, subdued, certain and pure,
And if he refrains from injuring any living being,
That man is a Brahmin, that man is a hermit, that man is a monk.
[2]"
There have been several such instances of
laymen who realized Nibbāna without renouncing the world. The most devout
and generous lay follower Anāthapindika was a Sotāpanna,
[3] the Sakya
Mahānāma was a Sakadāgāmi,
[4] the potter
Ghatikāra was an Anāgāmi
[5] and King
Suddhodana died as an Arahant.
[6]
A Bhikkhu is expected to observe the four kinds
of Higher Morality -- namely,
Pātimokkha Sīla --
The Fundamental Moral Code,
[7]
Indriyasamvara Sīla
-- Morality pertaining to sense-restraint,
Ājīvapārisuddhi Sīla
-- Morality pertaining to purity of livelihood,
Paccayasannissita Sīla
-- Morality pertaining to the use of the necessaries of life.
These four kinds of morality are collectively
called Sīla-Visuddhi (Purity of Virtue), the first of the seven
stages of Purity on the way to Nibbāna.
When a person enters the Order and receives his
Higher Ordination (Upasampadā), he is called a Bhikkhu. There is no
English equivalent that exactly conveys the meaning of this Pāli term
Bhikkhu. "Mendicant Monk" may be suggested as the nearest translation, not
in the sense of one who begs but in the sense of one who lives on alms.
There are no vows for a Bhikkhu. Of his own
accord he becomes a Bhikkhu in order to lead the Holy Life as long as he
likes. He is at liberty to leave the Order at any time.
A Bhikkhu is bound to observe 220 rules,
[8] apart from
several other minor ones. The four major rules which deal with perfect
celibacy, stealing, murder, and false claims to higher spiritual powers,
must strictly be observed. If he violates any one of them, he becomes
defeated (pārājikā) and automatically ceases to be a Bhikkhu. If he
wishes, he can re-enter the Order and remain as a Sāmanera
(novice). In the case of other rules, which he violates, he has to make
amends according to the gravity of the offence.
Among the salient characteristics of a Bhikkhu
are purity, perfect celibacy, voluntary poverty, humility, simplicity,
selfless service, self-control, patience, compassion and harmlessness.
The life of a Bhikkhu or, in other words,
renunciation of worldly pleasures and ambitions, is only an effective
means to attain Nibbāna, but is not an end in itself.
[1]
Sutta Nipāta, Pabbajjā Sutta, v. 406.
[2] Dhammapada, v.
142.
[3] "Stream-Winner"
-- The first stage of Sainthood.
[4] "Once-Returner"
-- The second stage of Sainthood.
[5] "Never-Returner"
-- The third stage of Sainthood.
[6] "The Worthy One"
-- The final stage of Sainthood.
[7] Various rules
which a Bhikkhu is expected to observe.
[8]Excluding the
seven modes of settling disputes (adhikaranasmatha dhamma).
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Source : BuddhaSasana website, http://www.budsas.org
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Update : 01-10-2002
