The face of Buddhism is often recognized by serene monks and nuns wearing red or saffron robes, but this isn't the whole story of the path that the Buddha laid out.
During the time of the Buddha's life, he taught both lay householders, or upasaka, as well as monks and nuns. Both were collectively referred to as the arya-sangha, not just the monks and nuns. The term 'upasaka' means 'practitioner of virtue', or 'one who contributes'. The upasaka (female upasika) were prominently featured in the many sutras of the Buddha and were among his main disciples, including Anathapindika, Visakha, King Pasenadi, King Bimbisara, and Doctor Jivaka.
The upasaka or householder became known the 'white robed sangha', for much like our white collar professionals they were of various classes and were engaged in the world in various ways. The upasaka was a person committed to their practice, they were not just culturally Buddhist or a non-monastic. The Buddha mentioned specific qualities that characterized an upasaka, those being taking refuge in the Three Jewels, observing ethical precepts, frequenting teachings to hear and contemplate the dharma, observing additional vows on sojong days, making offerings to the Three Jewels, and contributing to the dharma.1
There are four types of upasaka based on their observance of vows.
1. Refuge Upasaka- takes refuge in the Three Jewels but does not observe any of the five lay vows.
2. Single Precept Upasaka- in addition to refuge observes one of the lay vows for life (the five lay vows of not killing, not stealing, not lying, avoiding intoxicants, abandoning sexual misconduct)
3. Several Precept Upasaka- in addition to refuge holds several of the lay vows
4. Complete Upasaka- in addition to refuge holds all five of the lay vows
Regardless of your commitment to observing vows of conduct, you are able to progress along the four stages of enlightenment until you take the bodhisattva vow and enter the Mahayana path.
Clarify your practice. Let your practice clarify you.
Showing posts with label householder. Show all posts
Showing posts with label householder. Show all posts
Wednesday, February 27, 2019
Monday, February 25, 2019
Entering the stream.
The journey of self-awakening and discovery takes many forms. The way of the bodhisattva is that of the great vehicle, with the intention to awaken for the benefit of all beings. It is the intention of bodhicitta that makes this a superior vehicle, because the scope of the practice is greater than traveling the path for your own benefit.
Until you take the bodhisattva vow, you traverse the common stages of the path, known as the four stages to enlightenment. These four stages are the stream-enterer, once returner, non-returner, and arhat. These stages can be traversed either as an upasaka, or lay person, or as a monk/nun.
Stream-enterer
The stream-enterer is said to have 'opened their dharma eye', meaning they have an intuitive grasp of the dharma and unshakeable confidence in the Three Jewels. The stream-enterer has abandoned the first three of the ten fetters that bind oneself to the repetitive existence of samsara.
The first fetter is the belief in a permanent identity, what we would call a soul or self. The stream-enterer has given rise to the wisdom of selflessnes, or anatman.
The second fetter is doubt or skepticism about the Buddha and his teachings. The stream-enterer has gained experience and knows first hand the benefit of practicing the teachings.
The third fetter is attachment to rituals or rites. The fixation here is that something outside of ourselves is going to save us, some ritual, some event. The stream-enterer knows that it is their own effort that will enable them to traverse the path and experience liberation.
The stream-enterer is said to have no more than seven rebirths before they achieve the state of cessation.
Once-returner
The once-returner is the second stage to enlightenment. The once-returner is so called because they will only have one more rebirth before they attain the state of cessation. The once-returner has abandoned the first three fetters and has significantly weakened the three poisons of attachment, aversion and ignorance. Through their practice they have gained familiarity with letting go of the arising of the three poisons, thus having a glimpse of the state of cessation in their own practice. In regard to the fetters, the fourth fetter is attachment and the fifth fetter is aversion or malice.
Non-returner
The non-returner is the third stage of enlightenment. The non-returner has taken their last human birth, and is destined to attain the state of cessation in the intermediate state after death. The non-returner has completely abandoned attachment and aversion, but has not completely eliminated ignorance and the higher fetters of meditative equipoise.
Arhat
The arhat is the fourth and final stage of enlightenment. The arhat has actualized the state of cessation and has severed the cycle of repetitive existence. To actualize the state of cessation the arhat has abandoned the five higher fetters, which are fixation to meditative experiences of the form realms, fixation to experiences of the formless realms, arrogance, excitement and ignorance.
The form and formless meditative absorptions, or dhyanas, are absorptions in the state of samadhi that lack the liberating aspect of insight into the true nature. The Buddha actually learned the eight dhyanas from his Jain teacher Ramaputta after he had set out on his own journey of awakening. The Buddha saw through his own experience that these absorptions lacked the liberating aspect. As skilled experts in meditation, we need to recognize when we are falling into these meditative states and strive to uproot our fixation.
After one has let go of the fetters of fixating on meditative experience, one can fall prey to arrogance and pride due to one's 'accomplishment'. This is the slippery slope of spiritual materialism and is sure to trip us up on the path.
Excitement is the ninth fetter, for at this point one can become elated or overjoyed with the prospects that lie just ahead. This excitement can lead to restlessness and agitation and further delay complete fulfillment.
The last fetter to be abandoned is ignorance, confusion about who we are and the nature of the world around us. It is the root of samsara, the last tether to be undone.
I hope you can recognize the connection of these four stages of enlightenment with the way we move through the four noble truths in our practice. If you understand how these are connected and develop then the journey ahead becomes clear.
Fully understand dukkha.
Let go of the arising of the three poisons.
Actualize the state of cessation.
Practice the path.
Until you take the bodhisattva vow, you traverse the common stages of the path, known as the four stages to enlightenment. These four stages are the stream-enterer, once returner, non-returner, and arhat. These stages can be traversed either as an upasaka, or lay person, or as a monk/nun.
Stream-enterer
The stream-enterer is said to have 'opened their dharma eye', meaning they have an intuitive grasp of the dharma and unshakeable confidence in the Three Jewels. The stream-enterer has abandoned the first three of the ten fetters that bind oneself to the repetitive existence of samsara.
The first fetter is the belief in a permanent identity, what we would call a soul or self. The stream-enterer has given rise to the wisdom of selflessnes, or anatman.
The second fetter is doubt or skepticism about the Buddha and his teachings. The stream-enterer has gained experience and knows first hand the benefit of practicing the teachings.
The third fetter is attachment to rituals or rites. The fixation here is that something outside of ourselves is going to save us, some ritual, some event. The stream-enterer knows that it is their own effort that will enable them to traverse the path and experience liberation.
The stream-enterer is said to have no more than seven rebirths before they achieve the state of cessation.
Once-returner
The once-returner is the second stage to enlightenment. The once-returner is so called because they will only have one more rebirth before they attain the state of cessation. The once-returner has abandoned the first three fetters and has significantly weakened the three poisons of attachment, aversion and ignorance. Through their practice they have gained familiarity with letting go of the arising of the three poisons, thus having a glimpse of the state of cessation in their own practice. In regard to the fetters, the fourth fetter is attachment and the fifth fetter is aversion or malice.
Non-returner
The non-returner is the third stage of enlightenment. The non-returner has taken their last human birth, and is destined to attain the state of cessation in the intermediate state after death. The non-returner has completely abandoned attachment and aversion, but has not completely eliminated ignorance and the higher fetters of meditative equipoise.
Arhat
The arhat is the fourth and final stage of enlightenment. The arhat has actualized the state of cessation and has severed the cycle of repetitive existence. To actualize the state of cessation the arhat has abandoned the five higher fetters, which are fixation to meditative experiences of the form realms, fixation to experiences of the formless realms, arrogance, excitement and ignorance.
The form and formless meditative absorptions, or dhyanas, are absorptions in the state of samadhi that lack the liberating aspect of insight into the true nature. The Buddha actually learned the eight dhyanas from his Jain teacher Ramaputta after he had set out on his own journey of awakening. The Buddha saw through his own experience that these absorptions lacked the liberating aspect. As skilled experts in meditation, we need to recognize when we are falling into these meditative states and strive to uproot our fixation.
After one has let go of the fetters of fixating on meditative experience, one can fall prey to arrogance and pride due to one's 'accomplishment'. This is the slippery slope of spiritual materialism and is sure to trip us up on the path.
Excitement is the ninth fetter, for at this point one can become elated or overjoyed with the prospects that lie just ahead. This excitement can lead to restlessness and agitation and further delay complete fulfillment.
The last fetter to be abandoned is ignorance, confusion about who we are and the nature of the world around us. It is the root of samsara, the last tether to be undone.
I hope you can recognize the connection of these four stages of enlightenment with the way we move through the four noble truths in our practice. If you understand how these are connected and develop then the journey ahead becomes clear.
Fully understand dukkha.
Let go of the arising of the three poisons.
Actualize the state of cessation.
Practice the path.
Friday, December 14, 2018
What have you consciously sacrificed along the way?
The path of a householder upholding a practice tradition is precarious. We are immersed in the world, while also immersed in our practice. We are working, raising a family, building relationships, taking care of our parents, while we are also committed to resolving our own hesitation, resistance and struggle.
Along this precarious path, we will need to rely on teachers and companions, insight and patience, as we slowly make our way. As we deepen our practice, we will need to make conscious sacrifices, or else risk things in our life being unnecessarily sacrificed.
One of the common struggles of a householder is carrying the practice into the workplace. There is a common error to perceive the work environment as not suitable for practice, that you must seek out a better job, or a more suitable career that supports your practice. You may switch jobs, switch industries, switch titles. I can assure you all this effort is hopeless. You will not find the perfect career or company for your practice. Undoubtedly, your practice would most benefit from you overcoming your own resistance and fear so that you could be more present, generous and kind at your current job. Right livelihood is to be found by contributing in meaningful ways, not by finding the perfect workplace.
What you might have to sacrifice or give up is the idea that your title is a marker of your work. You might have to give up acting like everyone else, or engaging in the culture of power and status. You might have to consciously decide to not play that game, but you don't have to. You just need to identify what it is that you are sacrificing along your journey. What are you consciously or unconsciously sacrificing?
Another challenge is often how to carry the practice while raising a family or taking care of elderly parents. You could choose to dedicate every evening to an hour of meditation and forego some family time, or you could miss an hour of sleep and meditate in the morning before everyone gets up. Or you could sleep in and enjoy a nice evening with your family, and not meditate at all.
The key point is that something is always going to be sacrificed. We can either choose to make conscious sacrifices based on our values and commitments, or we can make unconscious sacrifices and risk missing out on opportunities and fleeting moments that are often important.
Along this precarious path, we will need to rely on teachers and companions, insight and patience, as we slowly make our way. As we deepen our practice, we will need to make conscious sacrifices, or else risk things in our life being unnecessarily sacrificed.
One of the common struggles of a householder is carrying the practice into the workplace. There is a common error to perceive the work environment as not suitable for practice, that you must seek out a better job, or a more suitable career that supports your practice. You may switch jobs, switch industries, switch titles. I can assure you all this effort is hopeless. You will not find the perfect career or company for your practice. Undoubtedly, your practice would most benefit from you overcoming your own resistance and fear so that you could be more present, generous and kind at your current job. Right livelihood is to be found by contributing in meaningful ways, not by finding the perfect workplace.
What you might have to sacrifice or give up is the idea that your title is a marker of your work. You might have to give up acting like everyone else, or engaging in the culture of power and status. You might have to consciously decide to not play that game, but you don't have to. You just need to identify what it is that you are sacrificing along your journey. What are you consciously or unconsciously sacrificing?
Another challenge is often how to carry the practice while raising a family or taking care of elderly parents. You could choose to dedicate every evening to an hour of meditation and forego some family time, or you could miss an hour of sleep and meditate in the morning before everyone gets up. Or you could sleep in and enjoy a nice evening with your family, and not meditate at all.
The key point is that something is always going to be sacrificed. We can either choose to make conscious sacrifices based on our values and commitments, or we can make unconscious sacrifices and risk missing out on opportunities and fleeting moments that are often important.
Wednesday, February 24, 2016
Householder tradition.
A vital aspect to the living Buddhist tradition that we experience today is the presence of the householder tradition in Tibet.
During the 9th century the Dharma faced numerous attacks from the Tibetan king and it was the householder tradition that allowed the Dharma to be continuously transmitted and realized.
Someone who belongs to this householder tradition is called a Ngakpa, or Ngakma for women. A Ngakpa is someone who has taken a non-monastic vow. They are men and women who practice within the Vajrayana tradition and do so within the context of their normal, daily life.
The householder tradition is often called the White Sangha, because they often wore white robes or had the traditional red and white striped robe. They were artists, doctors, architects, writers and farmers. They were professionals dedicated to their practice. They were highly educated and held important roles in their communities. They often had families and worldly responsibilities, but they also devoted significant time to retreat and practice.
The ngakpas practice is one of immersion. They were the working basis through which the teachings expressed themselves. Their practice isn't purely philosophical; it is felt, lived. Samaya is the root of the ngakpa vow. This samaya or heartfelt connection is what the ngakpa or ngakpa upholds.
There are family lineages of ngakpas, where a particular practice or lineage of teachings is passed from one generation to the next. A ngakpa may also be any individual who upholds that heartfelt connection and is immersed and engaged with the teachings under a qualified lineage holder.
The ngakpas organized themselves into Houses, often naming a House after a particular region, like the Rebkhong House to which Shabkar belonged. The ngakpas organized themselves and their lives around their practice. No one really knew who the really great practitioners were. They weren't spiritual materialists who were caught up in wearing the right costume. They were dedicated to their practice and concerned with upholding that heartfelt connection and then sharing it with others. The genuine ones gained accomplishment as siddhas and the lineage flourished as a result of their practice and determination.
This householder tradition continues to this day. It is in contrast to the monastic tradition, but it is no less important. It remains a vital life line for the Dharma.
During the 9th century the Dharma faced numerous attacks from the Tibetan king and it was the householder tradition that allowed the Dharma to be continuously transmitted and realized.
Someone who belongs to this householder tradition is called a Ngakpa, or Ngakma for women. A Ngakpa is someone who has taken a non-monastic vow. They are men and women who practice within the Vajrayana tradition and do so within the context of their normal, daily life.
The householder tradition is often called the White Sangha, because they often wore white robes or had the traditional red and white striped robe. They were artists, doctors, architects, writers and farmers. They were professionals dedicated to their practice. They were highly educated and held important roles in their communities. They often had families and worldly responsibilities, but they also devoted significant time to retreat and practice.
The ngakpas practice is one of immersion. They were the working basis through which the teachings expressed themselves. Their practice isn't purely philosophical; it is felt, lived. Samaya is the root of the ngakpa vow. This samaya or heartfelt connection is what the ngakpa or ngakpa upholds.
There are family lineages of ngakpas, where a particular practice or lineage of teachings is passed from one generation to the next. A ngakpa may also be any individual who upholds that heartfelt connection and is immersed and engaged with the teachings under a qualified lineage holder.
The ngakpas organized themselves into Houses, often naming a House after a particular region, like the Rebkhong House to which Shabkar belonged. The ngakpas organized themselves and their lives around their practice. No one really knew who the really great practitioners were. They weren't spiritual materialists who were caught up in wearing the right costume. They were dedicated to their practice and concerned with upholding that heartfelt connection and then sharing it with others. The genuine ones gained accomplishment as siddhas and the lineage flourished as a result of their practice and determination.
This householder tradition continues to this day. It is in contrast to the monastic tradition, but it is no less important. It remains a vital life line for the Dharma.
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