
  =======================================================================
  This talk was given by Sayagyi U Chit Tin on October 12, 1985, to mark
  the seventh anniversary of when Mother Sayamagyi and he came out of
  Myanmar to teach the Buddha-Dhamma in the West.

  It was printed in //The Maha Bodhi//, Vol. 94, nos. 1-3 (1986).
  Also printed in //The Light of the Dhamma//, Vol. VII, no 3 (1987).
  Also printed in //Buddhism As a Way of Life, and Other Essays//, 1993.
  This DharmaNet edition was published 17 February 1995.
  =======================================================================



                   *PRACTISING THE BUDDHA-DHAMMA AS LAYMEN*
                            by Sayagyi U Chit Tin


  	In //The Essentials of the Buddha-Dhamma in Meditation Practice//, 
  Sayagyi U Ba Khin points out that during the Buddha's lifetime there were 
  around ninety million people living in Savatthi and the neighbouring 
  countryside.[1] Of these, approximately fifty million were Ariyas, having 
  reached the first stage of Awakening. We can conclude from these figures 
  that the number of laymen who took to Vipassana (insight meditation) must 
  have been more than those who were in the Orders of Bhikkhus and 
  Bhikkhunis. Laymen of today should therefore be encouraged in their effort 
  to put into practice the Teachings of the Buddha in their everyday lives. 
  It can be done.

  	In the collection of the Suttas, there are a number of discourses 
  given by the Buddha to laypeople. Let us look at one given to the brahman 
  householders of Sala and Veranja.[2] The circumstances of this talk are 
  similar to several others given to laypeople. The people of Sala and 
  Veranja had heard of the Buddha and of his reputation. They approached him 
  with a question often asked by laypeople. They wished to know why some 
  people were reborn in lower planes of existence and why others were reborn 
  in the higher planes.

  	The Buddha answers this question -- but he also adds that it is 
  possible to aspire to something far greater than heavenly worlds. The 
  Buddha first gave a very concise reply to their question: some people go   
  to lower worlds including the hells because they live unrighteously and 
  live unbalanced lives; some people go to heavenly worlds through living 
  righteously (Dhamma-cariya) and because they live balanced lives (sama- 
  cariya).

  	The laymen of each town said that they did not understand the full 
  meaning of what the Buddha had said and they requested that he give them  
  a full explanation. The Buddha then explained that unrighteous living -- 
  that is to say, not following the Dhamma -- involves wrong actions: 
  unbalanced physical, verbal, and mental actions. On the other hand, 
  righteous living, which follows the Dhamma and is balanced, means actions 
  which are of the opposite kind. In summarizing the Buddha's discourse, we 
  will emphasize the type of life which follows the Dhamma.

  	The Buddha mentions three kinds of actions of the body. Unrighteous 
  and unbalanced living means killing, stealing, and indulging in sensual 
  pleasures -- wrong sexual practices are mentioned in particular. Righteous 
  and balanced living means refraining from killing -- a person will lay 
  aside stick and sword, live scrupulously, and be merciful, kindly and 
  compassionate to all living creatures. Such a person does not take what is 
  not given and he restrains himself from indulging in wrong actions with 
  regard to sensual pleasures. Here the Buddha specifies that a man does not 
  have intercourse with women who are under the protection of others. We can 
  infer from the list that all sexual relations outside of marriage are to 
  be avoided.

  	There are four kinds of speech. Unrighteous and unbalanced speech 
  includes lies, slander, harsh speech, and frivolous chatter. A person who 
  follows the Dhamma will abandon lying. If he is called as a witness, he 
  will tell what he knows and what he has seen, but if he does not know 
  something, he will say so. He will not intentionally lie for his own sake, 
  for someone else's sake, or in order to obtain material gain.

  	In avoiding slander, a person will not repeat what he has heard in 
  order to set people against each other. He will work to reconcile those 
  who are disputing and to bring friends close together. He will take 
  pleasure in concord rather than discord. He will delight in concord. It 
  will be a joy to him and will motivate his speech.

  	In abandoning harsh speech, a person will say what is gentle, 
  pleasing, affectionate, going to the heart, courteous, and pleasant to 
  many people. This is in contrast to the wrong kind of speech which is 
  rough, hard, severe on others, abusive of others, bordering on wrath and 
  not conducive to concentration.

  	In contrast to indulging in frivolous chatter, a person will speak 
  at the right time, in accordance with fact. He will speak about the goal, 
  about the Dhamma, about discipline. What he says will be worth treasuring. 
  His similes will be timely, with a purpose, and related to the goal.

  	In a discourse to the bhikkhus, the Buddha distinguished between two 
  kinds of right speech. The first kind of right speech will lead to future 
  lives. It will have taints and will involve clinging to future existence 
  (but it will be on the side of merit). It involves abstaining from the 
  four kinds of wrong speech: lying, slander, harsh speech and gossiping. 
  The second kind of right speech is Noble (ariyan), free of taints, 
  supramundane and part of the Path to Nibbana. In addition to abstaining 
  from, refraining from, avoidance of and restraint from the four kinds of 
  wrong speech, one should develop the Noble Path through Noble thoughts, 
  thoughts free of the taints, and one should know the Path.[3]

  	The right actions of body and speech that the Buddha taught to the 
  laymen of Sala and Veranja are included in the precepts for virtuous 
  living followed by all true Buddhists. The minimum number of precepts, 
  which must be respected at all times, are the five precepts. These include 
  four righteous actions of the body: not killing, not stealing, and 
  abstaining from indulging in sensual pleasures, including adultery and 
  taking intoxicants. The fifth precept is to abstain from lying. So we can 
  see that here, the Buddha gives a more detailed explanation of the control 
  over verbal actions. A group of eight precepts (ajivatthamaka-sila) for 
  laypeople includes these four types of right speech.[4]In addition, there 
  are the three types of right kindly actions the Buddha gave the people of 
  Sala and Veranja and the eighth precept is right livelihood.

  	Of particular interest in this discourse of the Buddha's is the fact 
  that he speaks of mental actions as well as actions of body and speech. 
  The three kinds of unrighteous and unbalanced thoughts include coveting 
  other people's property, being malevolent and corrupt in thought and 
  purpose, and being of wrong view. (These kinds of thoughts have the three 
  roots of wrong action at their source: greed, hatred and delusion [lobha, 
  dosa, moha].) The absence of these three roots will lead to the three 
  kinds of righteous and balanced thoughts.

  	A person should not covet other people's property. He should not be 
  malevolent in mind or corrupt in his thoughts and purpose. He should think 
  to himself, "May others be friendly, peaceful, secure, happy, and protect 
  themselves." He should have right view, which includes thinking correctly 
  concerning worldly affairs. He should believe that for a person who gives 
  there will be a future result, that sacrifice will give future results, 
  that actions that are well done or badly done will give appropriate 
  results. He should believe that this world exists, as does a world beyond, 
  that fulfilling one's duty to one's mother and father gives good results, 
  that there are beings who are spontaneously reborn, and that there are 
  those in the world who live correctly and who teach about this world and 
  the world beyond, having understood them with their own higher knowledge.

  	This development of right thoughts will prove to be useful in doing 
  right actions. A person who is free of desire for other people's property 
  will not steal. Those who are free of hatred will not kill, they will not 
  wish to lie or slander or use harsh words. Those who correctly understand 
  the results of actions will not indulge in these kinds of wrong actions, 
  and they will realize that frivolous talk can only lead to suffering in 
  the future.

  	The Buddha then told the laymen that through the righteous, balanced 
  living he has just described, a person may be reborn as a rich man or in 
  the Deva and Bramha worlds. Finally, he adds that it can also lead to the 
  highest goal of all, Nibbana. In this way, a person can destroy the taints 
  and enjoy the freedom of mind and freedom through wisdom by his own higher 
  knowledge. So the Buddha, in addition to answering the laymen's question 
  about what leads to future suffering and future happiness, also gave them 
  a hint that they should strive for freedom from any future world.

  	Anyone who has tried to control his thoughts, as recommended by the 
  Buddha, will realize that it is very difficult. The most difficult thing 
  in the world, in fact. This is why it is so important that we learn how to 
  concentrate our thoughts. Through mindfulness of breathing (anapana-sati), 
  laypeople today can bring their minds under their own control. The better 
  the control the better they will be able to think the three types of 
  thoughts given by the Buddha and perform good bodily and verbal actions.

  	Control of thoughts is especially important with regard to speech. 
  At first, we may find that even though we do not exercise complete control 
  we are able to recognize immediately afterwards when we use wrong speech. 
  If we see ourselves more clearly and if we make progress in being honest 
  with ourselves as well as others, we will not try to excuse ourselves and 
  justify our wrong speech. We will face up to our lies. We will admit to 
  ourselves when we are looking for some benefit for ourselves or others. We 
  will also be able to see the effect of our words, and we will see the pain 
  caused if we try to set people against each other. We will soon prefer to 
  look for a way to use gentle speech rather than say something harsh. We 
  will not have the mistaken view that shouting at others is for their own 
  good.

  	There may be an occasion when a person will speak to another even 
  though the other person will become angry, but such occasions will be very 
  rare. This will only be when one is sure that through speaking to him the 
  person will be easily convinced of what is said and will be persuaded o 
  give up unskilful actions and do what is skilful.[5] The Buddha compared 
  this with the compassion of a parent who will be rough with a baby to get 
  a stick or stone out of its mouth. The important thing in this connection 
  is that one truly knows it is the right time to speak.[6] 

  	An illustration of how difficult it is to know when to speak or not 
  is illustrated in the case of the novice Aricavata.[7] This novice was 
  approached by Prince Jayasena who is described as always pacing up and 
  down and always roaming about. He asked Aricavata if a bhikkhu who was 
  diligent, ardent and self-resolute could attain one-pointedness of mind. 
  Aricavata answered that this was possible. So Prince Jayasena requested 
  that the novice teach him the Dhamma. But the novice hesitated. "If I were 
  to teach you the Dhamma as I have heard it, as I have mastered it," he 
  said, "and if you could not understand the meaning of what I said, that 
  would be wearisome to me, that would be vexing for me." The prince 
  insisted, however, so Aciravata taught him. Then the prince declared that 
  he did not think it was possible for a bhikkhu to attain one-pointedness 
  of mind.

  	Aciravata went to the Buddha and explained what had happened. The 
  Buddha told him that Prince Jayasena lived surrounded by sensual 
  pleasures. He enjoyed them and was consumed by thoughts of sensual 
  pleasures. He burned with the fever of sensual pleasures and eagerly 
  sought sensual pleasures. Therefore, it was impossible for him to know, 
  see, attain or realize what can be known, seen, attained or realized by 
  renunciation.

  	The Buddha then pointed out to Aciravata that if he had used 
  appropriate similes, Prince Jayasena would have been able to understand. 
  He should have pointed out that while animals who receive no training will 
  never be tamed, animals who do receive training will be tamed, or he could 
  have used the illustration of two friends who go up to a mountain. One of 
  them then climbs the mountain and describes the parks, woods, level ground 
  and ponds that he can see. His companion does not believe him. So he has 
  the companion climb up to see for himself. As long as the companion was 
  hemmed in by the mountain slope, he could not see what was to be seen.

  	The novice Aciravata pointed out that since these two similes had 
  only just then been given by the Buddha, he could not have known them and 
  used them in his discussion with Prince Jayasena.

  	This incident can be a lesson to people who wish to tell others 
  about the Buddha's Teachings. They should not over-estimate their ability 
  to understand how best to explain the Dhamma to others. No one has the 
  ability of the Buddha to know how best to teach others. We can also see 
  the importance of being familiar with the Teachings. The more we 
  understand, the better the chance we will be able to use an appropriate 
  explanation.

  	The most important lesson to be learned from this discourse, 
  however, is the importance of control over the senses. The restless prince 
  was such a slave to the pleasures of the material world that he could not 
  believe it is possible to control the mind.

  	The Buddha pointed out in a discourse to a group of bhikkhus the 
  benefits to be derived from mindfulness of the body.[8] Mindfulness of the 
  body, the Buddha explains, leads to a mind which is utterly pure and 
  clean, inwardly settled, calmed, focused and concentrated. On the other 
  hand, he warns, if mindfulness of the body is not developed, the leader of 
  negative forces, Mara, will gain access.

  	It is therefore very important that laypeople be able to control 
  their senses. This will make it possible to follow the precepts and work 
  for happiness in this life and future lives. But more important, it is 
  essential if we are to work for the true happiness of Nibbana.

  	The Buddha used very telling images to illustrate the sort of 
  control we need in a discourse addressed to Venerable Ananda.[9] He tells 
  Ananda that in the development of control over the senses in the 
  discipline for the Noble, the six senses of the eye, ear, nose, tongue, 
  body and mind will be stimulated by shapes, sounds, smells, tastes, 
  touches and mental states which will be either liked, disliked or both 
  liked and disliked. A person should be able to be aware that such 
  sensations are present very quickly. For sights, it should be as quick as 
  opening or closing the eyes. For sounds, it should be as quick as a finger 
  snap; for smells, as quick as raindrops sliding off a lotus leaf that is 
  slightly slanted; for tastes, as quick as spitting; for touches, as quick 
  as a strong man bending or stretching out his arm; for mental states, as 
  quick as a few drops of water drying up when they fall in a red-hot iron 
  vessel. Whether the sensations arising are liked, disliked or both liked 
  and disliked, it should be all the same to a person. In this way, they 
  will be stopped and equanimity will be established.

  	This refers to those who are fully Awakened, Arahats. It is useful 
  to know the goal to be reached, however, and to appreciate how much 
  control over the mind is possible. For those who are still learners, the 
  Buddha points out, sensations will cause them to be troubled and ashamed 
  and the sensations will be loathed.

  	So we can see how important it is for laypeople to lead righteous 
  and balanced lives, and how essential it is to develop control over the 
  mind and the senses if this is to be done. We can all aspire to the 
  perfect equanimity of the Arahats.

  	The Buddha in his discourse to the people of Sala and Veranja 
  answers their question about what leads to good or bad results in future 
  lives. We do not need to wait until then to reap the benefits of leading 
  righteous, balanced lives. Venerable Buddhaghosa in the Visuddhimagga 
  quotes several texts from the Suttas in which the Buddha describes present 
  benefits.[10]

  	The first quotation is from the Buddha's answer to Venerable 
  Ananda's question, "What is the object of, what profit is there, in good 
  conduct?"[11] The Buddha answers that being free of remorse is the object 
  of and profit in good conduct. In other words, if we live moral lives, we 
  will have a clear conscience. Ananda continued to question the Buddha and 
  through his answers the Buddha showed that freedom from remorse leads to 
  joy, which leads to rapture and so on -- through calm, happiness, 
  concentration, seeing things as they really are, turning away, and fading 
  of interest, one reaches the release through knowing and seeing. "So you 
  see, Ananda," the Buddha concluded, "good conduct leads gradually up to 
  the highest."

  	Shortly before his death, the Buddha taught the laymen of Pataligama 
  that there are five bad results for the immoral person and five good 
  results for the moral person. If a person is immoral: (1) he is poor 
  through indolence, (2) he has a bad reputation, (3) he is confused and 
  lacks confidence whenever he goes to a meeting, (4) he has anxiety when he 
  dies, and (5) he is reborn in the lower worlds of suffering, including the 
  lowest of the hells.

  	On the other hand, if a person is moral: (1) he becomes wealthy 
  through being industrious, (2) he has a good reputation, (3) he is 
  confident and self-possessed whenever he goes to a meeting, (4) he dies 
  without anxiety, and (5) he is reborn in a heavenly world.

  	Even if a person does not feel ready to try for the final goal of 
  Awakening, Nibbana, these benefits of leading moral lives are well worth 
  the effort. If a person has wealth, a good reputation, self-confidence, 
  and no fear of death and what comes after, he will certainly be much 
  happier than the average person in this world.

  	If development of the mind and of insight into the true reality of 
  existence is added to moral living, the benefits can be far greater. This 
  is pointed out in Ashin Buddhaghosa's last quotation which is from a 
  discourse given by the Buddha to a group of bhikkhus.[12] Certain aspects 
  of what the Buddha says apply particularly to bhikkhus, but we can apply 
  the basic ideas to the lives of laypeople.

  	First of all, the Buddha points out that the bhikkhus should respect 
  the moral code, seeing the danger there is in the slightest fault. With 
  this strong basis, they will be able to be intent on internal mental 
  tranquillity with uninterrupted meditation, intent on attaining insight, 
  and intent on seeking seclusion in order to work properly. Laypeople today 
  can also work for mental calm through developing their concentration, even 
  if they do not reach the highest stages of uninterrupted mindfulness that 
  are possible for those who retire from everyday life or who make 
  significant progress along the Path to Nibbana. They can acquire 
  sufficient concentration to began developing insight. Even if laypeople of 
  today do not retire from everyday life permanently, it is possible to do 
  so for certain periods during the day, for a day or more during the month, 
  and for longer periods from time to time to undergo training in developing 
  their concentration and insight through following a meditation course.

  	The range of benefits that can be expected, as the Buddha explains, 
  go from relatively minor advantages all the way to the highest goal. First 
  of all, a person will be dear to his companions in the life of purity, 
  loved by them, and held in respect and honoured by them. Bhikkhus will 
  receive the four necessities of life, which correspond to the wealth to be 
  expected for laypeople which we mentioned already. If we wish that others 
  who give to us should acquire great merit, then this will be the case, for 
  we will be of great merit ourselves. The more highly developed a person 
  is, the greater the merit there is in giving to him. When others make in 
  giving to us they can share that merit. We will also be able to overcome 
  aversion and craving, as well as fear and dread. The Buddha then 
  enumerates the various stages of concentration, Awakening, and higher 
  mental powers which the bhikkhus could strive to attain. All of these will 
  not be appropriate for laypeople to aspire to, but the first three stages 
  of Awakening are certainly within the grasp of all who have the necessary 
  merits and who make the right kind of effort in this life.

  	Let us conclude with the Buddha's advice to Ananda:[13] "Whatever, 
  Ananda, is to be done out of compassion by a teacher seeking the welfare 
  of his disciples and compassionate for them, that has been done by me for 
  you. ... Meditate, Ananda, do not be slothful, do not be remorseful later. 
  This is our instruction to you."


                                            Sayagyi U Chit Tin,
                                            October 12, 1985
                                            Campus "De Blokken"
                                            Baarle-Nassau, The Netherlands



                                  FOOTNOTES:


  [1]  In Sn-a I 371, 18 crores (180 million) people are mentioned (see DPPN 
  II 1127). Savatthi was the capital of Kosala and one of the six great 
  cities of India during the lifetime of the Buddha (D II 147). Ashin 
  Buddhaghosa says that Savatthi was the capital of two countries: Kasi- 
  Kosala (Sp III 614), so the number of inhabitants mentioned in Sn-a may 
  refer to both countries, and the number in Savatthi itself might have been 
  half that number.

  [2]  M n  41, n  42 (MLS I 343-350).

  [3]  M III 73f. (MLS III 116f.).

  [4]  For more details about //ajivatthamaka-sila//, see Ledi Sayadaw, 
  //The Requisites of Enlightenment// (Wheel 171/174).

  [5]  See M n  103 (MLS III 27).

  [6]  See M n  58 (MLS II 62f.).

  [7]  See M n  125 (MLS III 175-183).

  [8]  See M n  119 (MLS III 129-138); for references to Mara, see MLS III 
  pp. 134ff.

  [9]  See M n  152 (MLS III 346-350).

  [10]  See Path, Chapter I para23.

  [11] See A V 1ff. (GS V 1-3).

  [12] M n  1 (MLS I 41-45).

  [13] MLS III 350.


                         
                         Worldwide  Contact Addresses
                    in the Tradition of Sayagyi U Ba Khin
                    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


  *AUSTRIA*:  International Meditation Centre, A-9064 St. Michael/Gurk 6,
              Austria;Tel: +43 4224 2820, Fax: +43 4224 28204
              Email: CIS, IMC-Austria, 100425,3423

  *EASTERN AUSTRALIA*: International Meditation Centre, Lot 2 Cessnock Road,
              Sunshine NSW 2264, Australia;
              Tel: +61 49 705 433, Fax: +61 49 705 749

  *UNITED KINGDOM*: International Meditation Centre, Splatts House,
              Heddington, Calne, Wiltshire SN11 OPE, England;
              Tel: +44 380 850 238, Fax: +44 380 850 833,
              Email: CIS, IMC-UK,100330,3304

  *USA (East Coast)*: International Meditation Centre, 438 Bankard Road,
              Westminster MD 21158, USA;
              Tel: +1 410 346 7889, Fax: +1 410 346 7133;
              Email:  CIS, IMC-USA, 74163,2452

 *WESTERN AUSTRALIA*: International Meditation Centre, Lot 78 Jacoby Street,
              Mahogany Creek WA 6072, Australia;
              Tel: +61 9 295 2644, Fax: +61 9 295 3435

  *CANADA*:   IMC-Canada, 336 Sandowne Drive, Waterloo, Ontario, N2K 1V8,
              Canada; Tel: +1 519 747 4762, Fax: +1 519 725 2781

  *GERMANY*:  Sayagyi U Ba Khin Gesellschaft, Christaweg 16, 79114 Freiburg,
              Germany, Tel: +49 761 465 42, Fax: +49 761 465 92

  *JAPAN*:    Sayagyi U Ba Khin Memorial Trust, Komatsuri-Cho 923,
              Kishiwada-Shi, Osaka-Fu, 596 Japan, Tel: +81 724 45 0057

  *THE NETHERLANDS*: Sayagyi U Ba Khin Stichting, Oudegracht 124, 3511 AW
              Utrecht, The Netherlands,
              Tel: +31 30 311 445, Fax: +31 30 340 612

  *SINGAPORE*: Sayagyi U Ba Khin Memorial Association, 9 Penang Road #07-12,
              Park Mall, Singapore 0923
              Tel: +65 338 6911, Fax: +65 336 7211

  *SWITZERLAND*: Sayagyi U Ba Khin Gesellschaft, Greyerzstrasse 35, 3013
              Bern, Switzerland;Tel: +41 31 415 233, Fax: +41 61 271 4184;
              Email: CIS, 100256,3576

  *USA (West Coast)*: Contact Address: IMC-USA c/o Joe McCormack,
              77 Kensington Rd., San Anselmo, CA 94960,U.S.A.
              Tel: +1 415 459 3117, Fax: +1 415 459 4837

  *BELGIUM*:  Address as for the Netherlands, Tel: +32 2 414 1756

  *DENMARK*:  Contact Address: Mr. Peter Drost-Nissen, Strandboulevarden
              117, 3th, 2100 Kopenhagen, Denmark. Tel: 031 425 636

  *ITALY*:    Contact address: Mr. Renzo Fedele, Via Euganea 94, 35033
              Bresseo PD, Italy.  Tel: +39 49 9900 752

              --------------------------------------------------
      Published by the Sayagyi U Ba Khin Memorial Trust, United Kingdom
               Address as above, registered charity no. 280134
              --------------------------------------------------


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  TITLE OF WORK: Practising the Buddha-Dhamma as Laymen
  FILENAME: LAYPRACT.ZIP
  AUTHOR: Sayagyi U Chit Tin
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  PUBLISHER'S ADDRESS: International Meditation Centre, Splatts House,
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  DATE OF PUBLICATION: 1985
  RIGHTS & RESTRICTIONS: See paragraph below.
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