Difference between revisions of "A Gradual Training"
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A [[Gradual training]] | A [[Gradual training]] | ||
| − | The [[Dhamma]], the [[Truth | + | The [[Dhamma]], the [[Truth taught by The Buddha]], is uncovered gradually through sustained [[practice]]. The [[Buddha]] made clear many times that [[Awakening]] does not occur like a bolt out of the blue to the untrained and unprepared [[mind]]. Rather, it culminates a long journey of many stages: |
| − | Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this [[Doctrine]] and [[Discipline]] ([[Dhamma | + | Just as the ocean has a [[gradual]] shelf, a [[gradual]] slope, a [[gradual]] inclination, with a sudden drop-off only after a long stretch, in the same way this [[Doctrine]] and [[Discipline]] ([[Dhamma-Vinaya]]) has a [[Gradual training]], a [[gradual performance]], a [[gradual progression]], with a [[penetration]] to [[gnosis]] only after a long stretch. |
— Ud 5.5 | — Ud 5.5 | ||
| − | [[Monks]], I do not say that the attainment of [[gnosis]] is all at once. Rather, the attainment of [[gnosis]] is after [[Gradual training]], gradual [[action]], gradual practice. And how is there the attainment of [[gnosis]] after [[Gradual training]], gradual [[action]], gradual practice? There is the case where, when conviction has arisen, one visits [a [[teacher]] | + | [[Monks]], I do not say that the [[attainment]] of [[gnosis]] is all at once. Rather, the [[attainment]] of [[gnosis]] is after [[Gradual training]], [[gradual]] [[action]], [[gradual]] [[practice]]. And how is there the [[attainment]] of [[gnosis]] after [[Gradual training]], [[gradual]] [[action]], [[gradual]] [[practice]]? There is the case where, when conviction has arisen, one visits [a [[teacher]]). Having visited, one grows close. Having grown close, one lends {{Wiki|ear}}. Having [[lent]] {{Wiki|ear}}, one hears the [[Dhamma]]. Having heard the [[Dhamma]], one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through [[pondering]] the teachings. There [[being]] an agreement through [[pondering]] the teachings, [[desire]] arises. When [[desire]] has arisen, one is willing. When one is willing, one [[contemplates]]. Having contemplated, one makes an {{Wiki|exertion}}. Having made an {{Wiki|exertion}}, one realizes with the [[Body]] the [[ultimate]] [[Truth]] and, having penetrated it with [[discernment]], sees it. |
— MN 70 | — MN 70 | ||
| − | The [[Buddha]]'s teachings are infused with this notion of gradual development. His method of "[[Gradual instruction]]" (anupubbi-katha), which appears in various forms in countless [[suttas]], always follows the same arc: he guides newcomers from first principles through progressively more advanced teachings, all the way to the fulfillment of the [[Four Noble Truths]] and the full [[realization]] of [[Nibbana]]: | + | The [[Buddha]]'s teachings are [[infused]] with this notion of [[gradual]] [[development]]. His method of "[[Gradual instruction]]" ([[anupubbi-katha]]), which appears in various [[forms]] in countless [[suttas]], always follows the same arc: he guides newcomers from first {{Wiki|principles}} through progressively more advanced teachings, all the way to the fulfillment of the [[Four Noble Truths]] and the full [[realization]] of [[Nibbana]]: |
| − | Then the [[Blessed One]], having encompassed the [[awareness]] of the entire assembly with his [[awareness]], asked himself, "Now who here is capable of understanding the [[Dhamma]]?" He saw [[Suppabuddha]] the leper sitting in the assembly, and on [[seeing]] him the [[thought]] occurred to him, "This [[person]] here is capable of understanding the [[Dhamma]]." So, aiming at [[Suppabuddha]] the leper, he gave a step-by-step talk, i.e., a talk on giving, a talk on [[virtue]], a talk on [[Heaven]]; he declared the [[drawbacks]], degradation, & corruption of sensual [[passions]], and the rewards of [[renunciation]]. Then when he saw that [[Suppabuddha]] the leper's [[mind]] was ready, malleable, free from [[hindrances]], [[elated]], & bright, he then gave the [[Dhamma]]-talk peculiar to [[Awakened]] Ones, i.e., [[stress]], origination, [[cessation]], & [[path]]. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as [[Suppabuddha]] the leper was sitting in that very seat, the dustless, stainless [[Dhamma]] [[eye]] arose within him, "Whatever is [[subject]] to origination is all [[subject]] to [[cessation]]." | + | Then the [[Blessed One]], having encompassed the [[awareness]] of the entire assembly with his [[awareness]], asked himself, "Now who here is capable of [[understanding]] the [[Dhamma]]?" He saw [[Suppabuddha]] the leper sitting in the assembly, and on [[seeing]] him the [[thought]] occurred to him, "This [[person]] here is capable of [[understanding]] the [[Dhamma]]." So, aiming at [[Suppabuddha]] the leper, he gave a step-by-step talk, i.e., a talk on giving, a talk on [[virtue]], a talk on [[Heaven]]; he declared the [[drawbacks]], degradation, & corruption of {{Wiki|sensual}} [[passions]], and the rewards of [[renunciation]]. Then when he saw that [[Suppabuddha]] the leper's [[mind]] was ready, malleable, free from [[hindrances]], [[elated]], & bright, he then gave the [[Dhamma]]-talk peculiar to [[Awakened]] Ones, i.e., [[stress]], origination, [[cessation]], & [[path]]. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as [[Suppabuddha]] the leper was sitting in that very seat, the dustless, stainless [[Dhamma]] [[eye]] arose within him, "Whatever is [[subject]] to origination is all [[subject]] to [[cessation]]." |
— Ud 5.3 | — Ud 5.3 | ||
| − | At each stage of this "[[Gradual training]]" (anupubbi-sikkha), the practitioner discovers a new and important [[dimension]] of the law of [[cause-and-effect]] — [[Kamma]], the cornerstone of [[Right View]]. It is thus a very useful organizing framework with which to [[view]] the entirety of The [[Buddha]]'s teachings. | + | At each stage of this "[[Gradual training]]" ([[anupubbi-sikkha]]), the [[practitioner]] discovers a new and important [[dimension]] of the law of [[cause-and-effect]] — [[Kamma]], the cornerstone of [[Right View]]. It is thus a very useful organizing framework with which to [[view]] the entirety of The [[Buddha]]'s teachings. |
[[File:Amitabha 02.jpg|thumb|250px|]] | [[File:Amitabha 02.jpg|thumb|250px|]] | ||
| − | The [[Gradual training]] begins with the practice of [[Generosity]], which helps begin the long process of weakening the unawakened practitioner's habitual tendencies to [[cling]] — to [[views]], to sensuality, and to unskillful modes of [[thought]] and {{Wiki|behavior}}. This is followed by the development of [[virtue]], the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy [[sense]] of [[self]]. The [[peace]] of [[mind]] born from this level of [[self-respect]] provides the foundation for all further progress along the [[path]]. The practitioner now understands that some kinds of [[Happiness]] are deeper and more dependable than anything that sense-gratification can ever provide; the [[Happiness]] born of [[Generosity]] and [[virtue]] can even lead to [[Rebirth]] in [[Heaven]] — either literal or metaphorical. But eventually the practitioner begins to recognize the intrinsic [[drawbacks]] of even this kind of [[Happiness]]: as good as [[Rebirth]] in [[wholesome]] states may be, the [[Happiness]] it brings is not a true and lasting one, for it relies on [[conditions]] over which he or she ultimately has no control. This marks a crucial turning point in the training, when the practitioner begins to [[grasp]] that true [[Happiness]] will never be found in the [[realm]] of the [[physical]] and sensual [[World]]. The only possible route to an [[unconditioned]] [[Happiness]] lies in [[renunciation]], in turning away from the sensual [[realm]], by trading the familiar, lower forms of [[Happiness]] for something far more rewarding and [[noble]]. Now, at last, the practitioner is ripe to receive the teachings on the [[Four Noble Truths]], which spell out the course of [[mental]] training required to realize the highest [[Happiness]]: [[Nibbana]]. | + | The [[Gradual training]] begins with the [[practice]] of [[Generosity]], which helps begin the long process of weakening the unawakened practitioner's [[habitual tendencies]] to [[cling]] — to [[views]], to [[sensuality]], and to [[unskillful]] modes of [[thought]] and {{Wiki|behavior}}. This is followed by the [[development]] of [[virtue]], the basic level of sense-restraint that helps the [[practitioner]] develop a healthy and trustworthy [[sense]] of [[self]]. The [[peace]] of [[mind]] born from this level of [[self-respect]] provides the foundation for all further progress along the [[path]]. The [[practitioner]] now [[understands]] that some kinds of [[Happiness]] are deeper and more dependable than anything that sense-gratification can ever provide; the [[Happiness]] born of [[Generosity]] and [[virtue]] can even lead to [[Rebirth]] in [[Heaven]] — either literal or {{Wiki|metaphorical}}. But eventually the [[practitioner]] begins to [[recognize]] the intrinsic [[drawbacks]] of even this kind of [[Happiness]]: as good as [[Rebirth]] in [[wholesome]] states may be, the [[Happiness]] it brings is not a true and lasting one, for it relies on [[conditions]] over which he or she ultimately has no control. This marks a crucial turning point in the {{Wiki|training}}, when the [[practitioner]] begins to [[grasp]] that true [[Happiness]] will never be found in the [[realm]] of the [[physical]] and {{Wiki|sensual}} [[World]]. The only possible route to an [[unconditioned]] [[Happiness]] lies in [[renunciation]], in turning away from the {{Wiki|sensual}} [[realm]], by trading the familiar, lower [[forms]] of [[Happiness]] for something far more rewarding and [[noble]]. Now, at last, the [[practitioner]] is ripe to receive the teachings on the [[Four Noble Truths]], which spell out the course of [[mental]] {{Wiki|training}} required to realize the [[highest]] [[Happiness]]: [[Nibbana]]. |
| − | Many Westerners first encounter The [[Buddha]]'s teachings on [[Meditation]] retreats, which typically begin with instructions in how to develop the [[skillful]] qualities of right [[Mindfulness]] and [[Right concentration]]. It is worth noting that, as important as these qualities are, The [[Buddha]] placed them towards the very end of his gradual course of training. The meaning is clear: to reap the most benefit from [[Meditation]] practice, to bring to full maturity all the qualities needed for [[Awakening]], the fundamental groundwork must not be overlooked. There is no short-cutting this process. | + | Many [[Westerners]] first encounter The [[Buddha]]'s teachings on [[Meditation]] [[retreats]], which typically begin with instructions in how to develop the [[skillful]] qualities of right [[Mindfulness]] and [[Right concentration]]. It is worth noting that, as important as these qualities are, The [[Buddha]] placed them towards the very end of his [[gradual]] course of {{Wiki|training}}. The meaning is clear: to reap the most [[benefit]] from [[Meditation]] [[practice]], to bring to full maturity all the qualities needed for [[Awakening]], the fundamental groundwork must not be overlooked. There is no short-cutting this process. |
Here is The [[Buddha]]'s six-stage [[Gradual training]] in more detail: | Here is The [[Buddha]]'s six-stage [[Gradual training]] in more detail: | ||
| Line 32: | Line 40: | ||
The 8 [[Precepts]] | The 8 [[Precepts]] | ||
The 10 [[Precepts]] | The 10 [[Precepts]] | ||
| − | [[Uposatha]] observance days (including this year's [[Calendar]] of [[Uposatha]] days) | + | [[Uposatha]] [[observance]] days ([[including]] this year's [[Calendar]] of [[Uposatha]] days) |
| − | [[Heaven]] (sagga) | + | [[Heaven]] ([[sagga]]) |
[[The Thirty-one Planes of Existence]] | [[The Thirty-one Planes of Existence]] | ||
| − | [[Drawbacks]] (adinava) | + | [[Drawbacks]] ([[adinava]]) |
[[Renunciation]] ([[Nekkhamma]]) | [[Renunciation]] ([[Nekkhamma]]) | ||
| − | The [[Four Noble Truths]] ( | + | The [[Four Noble Truths]] ([[cattari Ariya saccani]]) |
| − | The [[Noble | + | The [[Noble Truth of Dukkha]] ([[Dukkha Ariya Sacca]]) |
[[Dukkha]] | [[Dukkha]] | ||
[[File:Lp-monks_2454184b.jpg|thumb|250px|]] | [[File:Lp-monks_2454184b.jpg|thumb|250px|]] | ||
The round of [[Rebirth]] ([[Samsara]]) | The round of [[Rebirth]] ([[Samsara]]) | ||
| − | The [[Noble | + | The [[Noble Truth of the Cause of Dukkha]] ([[Dukkha samudayo Ariya Sacca]]) |
[[Craving]] ([[Tanha]]) | [[Craving]] ([[Tanha]]) | ||
[[Ignorance]] ([[Avijja]]) | [[Ignorance]] ([[Avijja]]) | ||
| − | The [[Noble | + | The [[Noble Truth of the Cessation of Dukkha]] ([[Dukkha nirodho Ariya Sacca]]) |
[[Nibbana]] | [[Nibbana]] | ||
| − | The [[Noble | + | The [[Noble Truth of the Path Leading to the Cessation of Dukkha]] ([[Dukkha Nirodha gamini patipada Ariya Sacca]]) — The [[Noble Eightfold Path]]. The Commentaries group the eight [[path]] factors into [[three divisions]]: |
[[Discernment]] ([[Pañña]]): | [[Discernment]] ([[Pañña]]): | ||
| − | 1. [[Right View]] (samma- | + | 1. [[Right View]] ([[samma-Ditthi]]) |
| − | + | [[Intentional action]] ([[Kamma]]) | |
| − | + | [[Admirable Friendship]] ([[kalyanamittata]]) | |
| − | 2. [[Right Resolve]] (samma-sankappo) | + | 2. [[Right Resolve]] ([[samma-sankappo]]) |
[[Virtue]] ([[Sila]]): | [[Virtue]] ([[Sila]]): | ||
3. [[Right Speech]] ([[samma-vaca]]) | 3. [[Right Speech]] ([[samma-vaca]]) | ||
| − | 4. [[Right Action]] (samma-kammanto) | + | 4. [[Right Action]] ([[samma-kammanto]]) |
| − | 5. [[Right livelihood]] (samma-ajivo) | + | 5. [[Right livelihood]] ([[samma-ajivo]]) |
[[Concentration]] ([[Samadhi]]): | [[Concentration]] ([[Samadhi]]): | ||
| − | 6. [[Right effort]] (samma-vayamo) | + | 6. [[Right effort]] ([[samma-vayamo]]) |
| − | 7. | + | 7. [[Right Mindfulness]] ([[samma-Sati]]) |
| − | 8. [[Right concentration]] (samma- | + | 8. [[Right concentration]] ([[samma-Samadhi]]) |
[[Jhana]] | [[Jhana]] | ||
| Line 67: | Line 75: | ||
1. | 1. | ||
| − | Countless students over the centuries have invested their time and [[energy]] grappling with the question, "Is [[Enlightenment]] 'sudden' or is it 'gradual'?" These and other passages from the [[Canon]] make The [[Buddha]]'s own [[view]] on the matter quite clear: The [[mind]] develops gradually, until it is ripe to make that sudden leap to [[Awakening]]. | + | Countless students over the centuries have invested their [[time]] and [[energy]] grappling with the question, "Is [[Enlightenment]] 'sudden' or is it '[[gradual]]'?" These and other passages from the [[Canon]] make The [[Buddha]]'s [[own]] [[view]] on the {{Wiki|matter}} quite clear: The [[mind]] develops gradually, until it is ripe to make that sudden leap to [[Awakening]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 02:22, 7 March 2024
A Gradual training
The Dhamma, the Truth taught by The Buddha, is uncovered gradually through sustained practice. The Buddha made clear many times that Awakening does not occur like a bolt out of the blue to the untrained and unprepared mind. Rather, it culminates a long journey of many stages:
Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline (Dhamma-Vinaya) has a Gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch.
— Ud 5.5
Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after Gradual training, gradual action, gradual practice. And how is there the attainment of gnosis after Gradual training, gradual action, gradual practice? There is the case where, when conviction has arisen, one visits [a teacher). Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the Body the ultimate Truth and, having penetrated it with discernment, sees it.
— MN 70
The Buddha's teachings are infused with this notion of gradual development. His method of "Gradual instruction" (anupubbi-katha), which appears in various forms in countless suttas, always follows the same arc: he guides newcomers from first principles through progressively more advanced teachings, all the way to the fulfillment of the Four Noble Truths and the full realization of Nibbana:
Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, "Now who here is capable of understanding the Dhamma?" He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, "This person here is capable of understanding the Dhamma." So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., a talk on giving, a talk on virtue, a talk on Heaven; he declared the drawbacks, degradation, & corruption of sensual passions, and the rewards of renunciation. Then when he saw that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elated, & bright, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, "Whatever is subject to origination is all subject to cessation."
— Ud 5.3
At each stage of this "Gradual training" (anupubbi-sikkha), the practitioner discovers a new and important dimension of the law of cause-and-effect — Kamma, the cornerstone of Right View. It is thus a very useful organizing framework with which to view the entirety of The Buddha's teachings.
The Gradual training begins with the practice of Generosity, which helps begin the long process of weakening the unawakened practitioner's habitual tendencies to cling — to views, to sensuality, and to unskillful modes of thought and behavior. This is followed by the development of virtue, the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy sense of self. The peace of mind born from this level of self-respect provides the foundation for all further progress along the path. The practitioner now understands that some kinds of Happiness are deeper and more dependable than anything that sense-gratification can ever provide; the Happiness born of Generosity and virtue can even lead to Rebirth in Heaven — either literal or metaphorical. But eventually the practitioner begins to recognize the intrinsic drawbacks of even this kind of Happiness: as good as Rebirth in wholesome states may be, the Happiness it brings is not a true and lasting one, for it relies on conditions over which he or she ultimately has no control. This marks a crucial turning point in the training, when the practitioner begins to grasp that true Happiness will never be found in the realm of the physical and sensual World. The only possible route to an unconditioned Happiness lies in renunciation, in turning away from the sensual realm, by trading the familiar, lower forms of Happiness for something far more rewarding and noble. Now, at last, the practitioner is ripe to receive the teachings on the Four Noble Truths, which spell out the course of mental training required to realize the highest Happiness: Nibbana.
Many Westerners first encounter The Buddha's teachings on Meditation retreats, which typically begin with instructions in how to develop the skillful qualities of right Mindfulness and Right concentration. It is worth noting that, as important as these qualities are, The Buddha placed them towards the very end of his gradual course of training. The meaning is clear: to reap the most benefit from Meditation practice, to bring to full maturity all the qualities needed for Awakening, the fundamental groundwork must not be overlooked. There is no short-cutting this process.
Here is The Buddha's six-stage Gradual training in more detail:
Generosity (Dana)
Virtue (Sila)
The 5 Precepts
The 8 Precepts
The 10 Precepts
Uposatha observance days (including this year's Calendar of Uposatha days)
Heaven (sagga)
The Thirty-one Planes of Existence
Drawbacks (adinava)
Renunciation (Nekkhamma)
The Four Noble Truths (cattari Ariya saccani)
The Noble Truth of Dukkha (Dukkha Ariya Sacca)
Dukkha
The round of Rebirth (Samsara)
The Noble Truth of the Cause of Dukkha (Dukkha samudayo Ariya Sacca)
Craving (Tanha)
Ignorance (Avijja)
The Noble Truth of the Cessation of Dukkha (Dukkha nirodho Ariya Sacca)
Nibbana
The Noble Truth of the Path Leading to the Cessation of Dukkha (Dukkha Nirodha gamini patipada Ariya Sacca) — The Noble Eightfold Path. The Commentaries group the eight path factors into three divisions:
Discernment (Pañña):
1. Right View (samma-Ditthi)
Intentional action (Kamma)
Admirable Friendship (kalyanamittata)
2. Right Resolve (samma-sankappo)
Virtue (Sila):
3. Right Speech (samma-vaca)
4. Right Action (samma-kammanto)
5. Right livelihood (samma-ajivo)
Concentration (Samadhi):
6. Right effort (samma-vayamo)
7. Right Mindfulness (samma-Sati)
8. Right concentration (samma-Samadhi)
Jhana
Notes
1.
Countless students over the centuries have invested their time and energy grappling with the question, "Is Enlightenment 'sudden' or is it 'gradual'?" These and other passages from the Canon make The Buddha's own view on the matter quite clear: The mind develops gradually, until it is ripe to make that sudden leap to Awakening.
