There is usually a vast distance between theory and practice or application, between having a knowledge about something and having actual experiences with it, and between preaching (words) and doing what one is preaching (deeds). An example of uniting theory and practice in Buddhism could be found from a short Nikaya sutra in which the Buddha taught ten ways Buddhist monks/nuns or followers need to observe rigorously in their training to attain liberation and enlightenment. These ten ways present what a true Buddhist follower must be like and how s/he must live as one who denounces worldy pleasures in seeking the ultimate truth.
Following are the ten ways a Buddhist monk/nun/follower must observe:
1. I am under training to become one who does not belong to any social class.
2. My life depends on others' alms giving/donation.
3. My postures and behaviors need to be changed accordingly and appropriately.
4. Does this self (that I have)have to be criticized regarding its precept observation?
5. Do other Buddhist followers have to criticize this self (that I have) after they have observed and learned about it?
6. All things and phenomena that are attractive and pleasing to this self (that I have) are subject to impermanence and perishableness.
7. I am the owner of my karma, the heir of my karma, the embryo of my karma (the source from which my karma was born), the relative of my karma, the destination of my karma; hence, whatever karma I have committed, good or bad, skillful or unskillful, I will inevitably have to inherit it.
8. Time has gone by, and what have I become/attained up to this point?
9. Do I feel happy/joyful in an empty house/shelter?
10. Have I attained any level on the Noble Path which other respected Buddhist monks/nuns/ followers have learned and attained, so that near the end of my life journey, when they ask about it, I would not feel shameful of myself?
These are the ten ways that guide the spiritual life of a true Buddhist follower like a compass.
Discussion
1. This refers to the ideal of equality which a Buddhist follows. As one who leaves the mundane world behind with all its dual characteristics, social classes, secular parties and partisanship, and/or any diversity discrimination, the monk/nun is free from worldly fetters. S/he thus has a mind of equanimity, seeing no self, and no subject-object discrimination.
2. The second refers to how the Buddhist monk/nun maintains his/her life. S/he is a mendicant, living by others' compassion and alms giving/donation while keeping their faith and persevere on their Path to Liberation and Enlightenment. This also implies a life of very few necessities, only the essentials to maintain life (food, clothing, medication when needed, and a shelter). It also emphasizes an ascetic life of one who is practicing compassion, gratefulness, tolerance, and responsibilities toward others.
3. The postures and behaviors of a Buddhist followers must be appropriate in their daily activities, for they are on their Path to Liberation and Enlightenment. They are mindful and focusing on training body (verbal and non verbal language, gestures, behaviors); heart (feelings); and mind (perceptions, conscious and subconscious levels).
4. A Buddhist follower must be mindful about his/her moral life and precept observation. If s/he makes a mistake related to body, heart and mind training, or if s/he fails to observe any precept, then s/he must feel shameful and has to express repentance to other monks and nuns and the Teacher or Master, and the Buddha. This requires the follower to have high levels of self criticism and self discipline.
5. Besides self disciplines and self criticism, the Buddhist follower also has to be aware of other monks and nuns' observations and criticism about his/her own moral life and precept observation. S/he must feel shameful if criticized by other monks and nuns or the Teacher/Master. With this apprehension or fear of failure in precept observation, the monk/nun will try harder on the Path of training.
6. This emphasis on impermanence helps the Buddhist follower to remain mindful and detached from worldly pleasures, and to cultivate a strong will to attain their vow to Liberation and Enlightenment.
7. This emphasizes intentional actions (karma) which bring about either suffering or happiness to beings. Understanding the law of karma, the Buddhist monk/nun will take full responsibility in his or her own actions on the Path to Liberation and Enlightenment. S/he is mindful in every action to avoid unskillful or bad karma and its consequences. At the same time, s/he cultivates a strong will to accomplish good karma, and takes full responsibility to attain the ultimate goal in this life --Liberation and Enlightenment.
8. This reminds the Buddhist monk/nun of the steadfast diligence, continuous perseverance and rigorous observance that is very necessary in his/her lifetime contemplative training. There are various steps or spiritual levels the monk/nun/follower must try to attain gradually with his/her own practice and experiences along the Path.
9. This refers to the gist of the mind training, and the only goal in life of a Buddhist mendicant. It is the eradication of all aggregates and attachments from the mind, and the attainment of the ultimate liberation through precept observation, meditation practice, and wisdom development. Therefore, the Buddhist follower must devote his/her life to meditation practice, and find joy in it. The empty house/shelter (sunnagara) in this sutra refers to this practice (in order to dwell in the vast space of Buddha Nature). The Buddhist follower must dedicate his/her life to this practice, day and night, so as not to feel repentant afterwards.
10. This refers to the results the Buddhist follower gets from his/her practice of meditation. It also implies all the spiritual levels one may attain in one's lifetime if one practices meditation diligently and appropriately. The ultimate goal is to liberate oneself from all suffering/the Samsara and to return to the Buddha Nature/Nirvana.
In short, learning from the Dhamma and applying what one learns to one's daily activities is the core of the contemplative training in Buddhism.
Source:
Original source: Journal of Buddhist Culture
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