PRACTICE GUIDE FOR LAY PRACTITIONERS
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- JANNA -
Question 01: DO LAY PRACTITIONERS FACE GREATER CHALLENGES IN FOCUSING ON SPIRITUAL PRACTICE COMPARED TO MONASTICS DUE TO FAMILY LIFE CONSTRAINTS?
Answer: Indeed, family life can present more obstacles to spiritual practice than monastic life. This is one of the reasons why all religions incorporate a monastic tradition dedicated to intensive, focused practice and preservation of teachings. However, circumstances are not always fixed. There may be times when monastics face challenges due to external factors, necessitating lay practitioners to intensify their practice to uphold and safeguard the teachings of their faith.
Question 02: LAY PRACTITIONERS MUST EARN A LIVING AND INTERACT WITH MANY NON-PRACTITIONERS IN SECULAR SETTINGS. CAN THIS EASILY LEAD TO CONFLICTS AND CHALLENGES THAT HINDER SPIRITUAL PRACTICE TOWARD ENLIGHTENMENT AND LIBERATION?
Answer: Undeniably, this situation reflects the karmic conditions that have led us to circumstances that are challenging for practice, compelling us to cultivate our spirituality within a lay life full of constraints, conflicts, and concerns. However, if we persist in diligent practice despite these difficult circumstances, we cultivate the potential for more favorable conditions for practice in future lives. This presents a significant test for Dharma. If there's a shortage of monastics, and lay practitioners' efforts weaken, the Dharma may struggle to endure. Considering the long-term preservation of the Dharma, we must strive earnestly in our lay practice while also actively supporting brethren in similar situations, enabling collective progress on the path.
(*) The Buddha's definition of enlightenment is very profound. Even if one can enter a deep state of meditative absorption, this is only considered a meditative achievement, but it is not regarded as true enlightenment or attaining a stage of sainthood. True enlightenment, or Sainthood, is achieved only when one eradicates the deep-seated invisible defilements, known as fetters (kilesas), within the deepest layers of the mind. Fetters are the natural instincts of sentient beings that influence all thoughts and behaviors. These include inclinations such as selfishness, arrogance, greed, anger, amour propre, hatred, stubbornness, laziness, cowardice, blame-shifting, fear and at the deepest level of mental fetters, ignorance (Avidyā). The Buddha identified four stages of Sainthood: Sotāpanna (Stream-enterer), Sakadāgāmi (Once-returner), Anāgāmi (Non-returner), Arahant (Fully Enlightened One). The concept of enlightenment in Buddhism is extremely profound and intricate, requiring significant spiritual practice to fully grasp its meaning.
Question 03: WHAT IS THE PRIMARY REQUIREMENT FOR MAINTAINING A STABLE PRACTICE LIFE AT HOME?
Answer: The primary requirement for maintaining a stable practice life at home is DISCRETION. It's advisable not to widely publicize our dedication to spiritual practice. Let others simply perceive us as living a kind, exemplary life that adheres to societal laws and the basic precepts of our faith. This is sufficient. There's no need for others to be aware of our serious commitment to the profound spiritual path of our religion. If our intense practice becomes widely known, it may create obstacles to our merit* and potentially lead to undesirable rumors. The more discreet and humble our approach to practice, the more sustainable it will be in the long run.
(*) Merit in Buddhism refers to the positive spiritual energy or good karma accumulated through good deeds, moral conduct, generosity and spiritual practices. Blessings bring about favorable conditions in this life and future lives, contributing to one's spiritual progress toward enlightenment.
Question 04: HAVING SUFFICIENT FOOD AND CLOTHING IS ESSENTIAL FOR PEACEFUL PRACTICE. HOWEVER, LAY PRACTITIONERS OFTEN MUST WORK HARD AND IMMERSE THEMSELVES IN WORLDLY AFFAIRS TO MEET THESE NEEDS. HOW CAN ONE MAINTAIN A CALM MIND AND FOCUS ON SPIRITUAL PRACTICE UNDER THESE CIRCUMSTANCES?
Answer: This issue fundamentally relates to MERIT*. With sufficient merit, one can easily meet basic needs for food and clothing. Lacking merit, one may struggle intensely and experience great stress just to fulfill these basic requirements. When merit is scarce, life itself is challenging, let alone pursuing spiritual practice and awakening. This is why, within the Eightfold Path*, the Buddha emphasized Right Activities as a means to accumulate merit before delving into meditation. Right Activities, with substantial merit, leads to Right Occupation which is a profession conducive to practice and naturally generating merit daily. Such a profession not only provides for basic needs and allows time for practice but also inherently creates more merit. With abundant merit, it becomes easier to maintain a peaceful mind for paying respects to the Buddha, reciting sutras, and engaging in meditation.
(*) The Eightfold Path leading to the Cessation of Suffering (Magga) refers to the way to the end of suffering and the attainment of transcendent Nirvana. It can be described as a method, an approach, or a roadmap. The Truth of the Path is a comprehensive system of practice in Buddhism, vast, perfect, thorough and detailed, encompassing a long journey from basic to advanced stages. It includes the following eight components in order: Right Comprehension, Right Consideration, Right Expression, Right Activities, Right Occupation, Right Endeavor, Right Mindfulness, and Right Ecstacy. The Noble Eightfold Path is an extensive system of practice requiring many lifetimes for a being to be able to attain liberation and enlightenment.
Question 05: APART FROM THOSE WITH EXCEPTIONAL SPIRITUAL FOUNDATION OF PRATYEKA-BUDDHA*, MOST PRACTITIONERS BENEFIT FROM COMMUNITY SUPPORT. HOW CAN ONE ENSURE PROGRESS WHEN PRACTICING IN SOLITUDE?
Answer: Indeed, connecting with brethren is essential for mutual encouragement and support in our practice, and complete isolation should be avoided. We inevitably encounter questions, obstacles, and challenges that require the assistance of our spiritual companions. The bond of fellowship among brethren must be nurtured deeply and sustainably to support our collective journey on the long and infinite path of practice. However, this connection must be established with skill and discretion, avoiding unnecessary attention or commotion. It should be maintained very quietly and humbly, yet remain highly effective.
(*) Pratyeka-Buddha, in Buddhism, is One who attains enlightenment through One’s own efforts, as distinct from One Who reaches the goal by listening to the teachings of a Buddha. The Pratyeka-Buddha, Who is not omniscient and can't enlighten others, is to be distinguished from the Sammasam-Buddha (“Complete Buddha”), who is and can.
Citation: https://www.britannica.com/topic/pratyeka-buddha
Question 06: IN SPIRITUAL PRACTICE, WE GREATLY NEED THE GUIDANCE OF A SPIRITUAL TEACHER. IF WE CAN'T MAINTAIN CLOSE CONTACT WITH OUR TEACHER DUE TO VARIOUS CIRCUMSTANCES, HOW CAN WE RECEIVE TIMELY GUIDANCE WHEN DIFFICULTIES ARISE?
Answer: The spiritual teacher we revere is likely to be a focus of attention and subject to various challenges, which may limit our opportunities for frequent contact. By reducing our direct interactions, we can help preserve our teacher's peace and minimize potential envy from others. It's advisable to discuss less critical matters with brethren, reserving only the most significant issues for our teacher's guidance. This consideration is important as many others also seek the teacher's counsel, and the collective impact of numerous small requests can be substantial. Although our direct contact may be limited, we should maintain a heart full of reverence for our teacher to nurture a lasting positive connection. If we allow our reverence to diminish, we risk gradually losing our spiritual link with the teacher, which would be detrimental to our practice.
Question 07: HOW SHOULD LAY PRACTITIONERS SET UP A PLACE OF WORSHIP AT HOME?
Answer: The arrangement of a shrine to the Three Noble Jewels* at home should be tailored to our living conditions. Avoid replicating a temple-like setup, as this may draw unwanted attention. Equally, don't arrange it carelessly, as this shows disrespect and may diminish our merit. If circumstances don't allow for a physical shrine, we can simply face the sky through a window and offer our respects, visualizing the Buddhas above and directing our devotion toward them. The shrine should be positioned where it's not visible to passersby, ensuring our acts of devotion remain private. It's best to place it in a location shielded from outside view. When reciting sutras, it's not necessary to do so loudly, which might attract unnecessary attention. Reading softly, just audible to ourselves, is perfectly acceptable.
(*)The Three Noble Jewels, also known as: Three Refuges, Threefold Refuge, Triple Refuge, triratna, tiratana, in Buddhism, comprise the Buddha, the dharma (the detailed, logical, and rich system of doctrine), and the sangha (the monastic community responsible for preserving and spreading the dharma).
Question 08: HOW CAN LAY PRACTITIONERS NAVIGATE THE CHALLENGES OF PRACTICING IN A FAMILY WHERE NOT EVERYONE SHARES THEIR SPIRITUAL INCLINATION?
Answer: In a religious institution, everyone shares the common goal of spiritual practice, which facilitates the journey. However, in a family setting, not everyone may have spiritual interests or engage in practice, and there might even be members of other faiths. This makes the practice for lay practitioners considerably more challenging. This situation often stems from insufficient karmic conditions. The initial approach to practicing at home should be to influence others through one's moral conduct and exemplary, kind lifestyle, while being willing to offer small acts of assistance. Gradually, this will foster increased gratitude and goodwill from the entire family. As a result, our practice will become easier and more harmonious. For those family members who are receptive, we can share teachings about the moral principles, the Law of Karma, and stories of holy spiritual exemplars. Over time, they may become imbued with the Dharma and join us in practice, which would be highly beneficial. Having more family members engaged in spiritual practice creates a stronger spiritual resonance and mutual encouragement for diligence.
Question 09: IN A LAY PRACTITIONER'S LIFE, SEXUAL ACTIVITY WITH ONE'S SPOUSE IS INEVITABLE. DOES THIS POSE AN OBSTACLE TO SPIRITUAL PRACTICE TOWARD LIBERATION?
Answer: Creation has established the family institution as a sanctuary for childbirth and upbringing. A stable family requires deep love between spouses, and nature has made romantic love intense enough to bind couples for life. Sexual desire serves as an effective bond between husband and wife. Clearly, the family environment intertwines deep love, sexual activity, and numerous strict obligations.
Family life presents countless challenges, often contrary to the path of spiritual practice toward liberation. Indian Brahmin philosophy suggests that couples should engage in sexual activity only for procreation, practicing restraint otherwise. This is a commendable viewpoint. If no one were willing to have children, birth rates would decline, leading to an aging population and potential societal extinction. However, having children is a profound matter, beyond mere population increase. Many spirits yearn for human rebirth, and numerous animals could have the opportunity to learn the Dharma if reborn as humans. Additionally, some celestial beings with teaching vows await the chance for human rebirth to fulfill their commitments.
An overpopulated Earth filled with malevolent individuals contributes to a world of suffering and sin. Conversely, an overpopulated Earth with many kind and good people creates a worthwhile living environment conducive to educating sentient beings.
To have virtuous children, couples should pray to the Buddha daily. This practice attracts virtuous beings for rebirth. Couples should aspire for their child to contribute to the world's morality, rather than simply having a child for personal benefit.
In the family environment where spouses cohabitate, sexual activity is legitimate and challenging to keep pure. This presents a significant challenge for lay practitioners aspiring to deep practice. Superficial practice leads to stagnation and lack of progress. To advance spiritually, one must restrain sexual desire and potentially eliminate it entirely, akin to a true monastic.
Question 10: IS THERE A METHOD TO HELP LAY PRACTITIONERS CONTROL OR ELIMINATE SEXUAL DESIRE?
Answer: Sexual desire is a powerful natural instinct deeply rooted in our physiological and psychological mechanisms. It can only be fully extinguished upon reaching the First Jhana (First Stage of Meditation)*. If one has not yet attained this state, they must possess these four elements:
- - Awareness: A clear understanding of the nature of sexual desire, its consequences, and how its elimination leads to liberation.
- - Willpower: The mental strength to resist physical urges and desires.
- - Merit: Accumulated through paying respects to the Buddha and assisting others in overcoming sexual desire.
- - Meditation: Even without attaining the First Jhana, one's mind must be controlled, alert, and concentrated to avoid being dominated by sexual desire.
Moreover, both spouses must be wholly committed to practicing purity. If only one person practices while the other doesn't, progress will be challenging.
(*) First Jhana (First Stage of Meditation) is mentioned in Right Ecstasy. There are four levels of Right Ecstasy: First Jhana, Second Jhana, Third Jhana, and Fourth Jhana. These indicate different depths of tranquility. Though the mind is tranquil, depth varies, and not all tranquil states of mind are the same. In daily life, practitioners maintain mindfulness (Right Mindfulness) and enter deeper meditative states whenever they want. In the Third Jhana, one delves into the subconscious, understanding the autonomic nervous system's secret workings. In the Fourth Jhana, one perceives the universe's profound nature, far beyond scientific understanding.
