Attaining Buddhahood is not so much a “destination” or a special “state,” but a path, or orbit. . . . To firmly establish ourselves in this orbit―to “attain Buddhahood”―means to solidify in our lives a spirit of yearning for the happiness of oneself and others, and to continuously take constructive action with that spirit. Daisaku Ikeda
Introduction
This is the 5th post in the series regarding challenges for the Buddhist Householder, and the focus of this post is on enlightenment. I recommend reading the previous posts, each of them in this sequence, if possible, before reading this, but it is not required:
As a householder, someone who is not a monastic, you may have questions about enlightenment, sometimes called awakening, also called Nirvana, or in Pali Nibbana. Maybe you are concerned that, as a householder, will I ever achieve enlightenment, or even what is the criteria for this realization?
Achieving Enlightenment
It seems like a steep hill to climb if your goal is to become enlightened as a householder. Is it possible for someone who devotes maybe an hour or two a day to their practice to become enlightened? I’m going to give you the optimistic take on this; it is not how long you have been practicing, but the quality of your practice that will determine to what degree you become enlightened.
What is enlightenment?
I think this quote from Lions Roar does a good job of explaining what enlightenment is:
“Enlightenment is the ultimate goal of Buddhist practice. Enlightenment represents the highest state of spiritual awakening and liberation from the cycle of suffering and rebirth known as samsara. It is known as nirvana/nibbana in Theravada Buddhism and bodhi in Mahayana Buddhism and is defined differently by the two schools.
When someone, through spiritual practice, gains profound insight into the nature of existence, grasping the impermanent, unsatisfactory, and selfless nature of phenomena, they’re considered to have achieved nirvana. This is known as the state of the arhat, who has achieved complete liberation from suffering and the ignorance that causes it. In Mahayana Buddhism, the definition of enlightenment is expanded to include a vow to work for the liberation of all beings.”
My own definition may vary a little from the above passage from Lions Roar, but it is similar. I often think about the Four Noble Truths, where suffering is explained. To be enlightened, one must understand suffering, the cause of suffering, have found the path to the end of suffering, and ultimately eliminate it by no longer being ruled by desire, craving, and attachments. I wrote a fairly lengthy post on The Perils Of Attachment that goes into detail regarding the various forms of attachment.
Are there stages of enlightenment?
Regarding stages of enlightenment in the Sutta Pitaka, which is part of the Pali Canon, there are four categories of Buddhists in terms of enlightenment. There are a number of sources for these four types, but Buddhist-Spirituality.com has a fairly succinct description you might find valuable. I am going to paraphrase these four stages as follows:
Stream-enterer
This means a Buddhist who has entered the stream. The stream is the Noble Eightfold Path. A stream-enterer reaches arahantship within seven rebirths upon opening the eye of the Dharma. The stream enterer has a high degree of understanding of the Dharma and is said to have Right View.
Once-returner
In this stage of enlightenment, the once returner will return at most once to the human world. The stream-enterer and once-returner are distinguished by the fact that the once-returner has weakened lust, hate, and delusion to a greater degree.
Non-returner
The non-returner does not return to the human world, or to any world lower than that, after death, thus the name non-returner. Non-returners are reborn in one of the five special worlds in Rūpadhātu called the Śuddhāvāsa worlds, or “Pure Abodes”, and there attain Nirvana (Pali: Nibbana); some of them are reborn a second time in a higher world of the Pure Abodes. The non-returner has abandoned the five lower fetters, including craving for fine corporeal existence, craving for non-material existence, conceit, restlessness, and ignorance.
Arahant
The fourth stage is that of an Arahant, a fully awakened person. They have abandoned all ten fetters and, upon death, will never be reborn in any plane or world, having wholly escaped samsara.
The above stages were developed by the Buddha and his disciples, but don’t think of them as some kind of linear path to nibbana. Through my reading about Zen Buddhism, the Pali Canon, and other Buddhism reference there are many examples of awakening that happened quite suddenly, while others took decades. For myself I have slowly chipped away at the fetters eradicating craving piece by piece, but still struggle with attachments to behavior or emotions that are very unenlightened.
Is enlightenment necessary?
I read a book called Crooked Cucumber, which is the life and Zen teaching of Shunryu Suzuki by David Chadwick. Shunryu Suzuki was a Sōtō Zen monk and teacher who helped popularize Zen Buddhism in the United States. In David Chadwick’s book, it is outlined that Shunryu Suzuki did not consider himself enlightened and even thought it was unnecessary. Suzuki practiced and taught Zazen meditation to hundreds of students in Japan and the United States, yet he did not consider himself enlightened.
By whatever definition you use for enlightenment, it is my opinion that a full Buddha-like enlightenment may not be possible in this lifetime or even necessary. In my own journey, I look primarily to the level of mindfulness by which I live my life. For me, this means am I conscious of my feelings, do I catch myself when I am about to get angry, resentful, envious, or being judgmental. Am I aware of my cravings? Another aspect might be, can you forgive those you feel have wronged you in some way in the past? Being mindful of your thoughts and feelings and then not allowing them to come to fruition by proactively stopping them in their tracks is a powerful skill to cultivate.
Conclusion
Do you need to be enlightened to benefit from your Buddhist practice? My answer would be no, but that doesn’t mean you shouldn’t aspire for some level of enlightenment that can bring you peace in this life. As I mentioned above, having an awareness of your thoughts and then being able to curtail them is the first step, but this is still, to some degree, a bandage; it limits the damage, but is not a cure. For me, nibbana would include overcoming suffering (craving) and not having those thoughts in the first place. Not getting angry, not being envious, not judging others, and forgiving all past discretions. So where does that leave us? If I don’t possess those negative feelings, then I can focus my energies on showing love, compassion, kindness, and appreciation for those I come into contact with and those closest to me.
Buddhism is a journey that, for some people, may culminate in enlightenment, but if Shunryu Suzuki did not consider himself enlightened, I wouldn’t be too disappointed if I did not reach the final goal. Think how joyful life could be if you eliminated even 80% of those destructive emotions and feelings from your life. I have left a link to a YouTube video below that explains in greater detail that enlightenment is simply eliminating craving and that includes the craving you have for enlightenment itself. How can you be enlightened if you are craving its existence? Maybe enlightenment is not some seminal event, but something that is achieved as you walk the Eightfold Path one step at a time. Those times that you live in the present moment not mired in the past or looking forward to some future event, you are in fact experiencing enlightenment. The focus should not be on achieving enlightenment, but deliberately eliminating craving and attachment. Don’t live your life thinking my practice is imperfect because I am not enlightened. To do that is to concede the happiness of the present moment to the future as if something is lacking. You are not broken, you are a traveler on this wonderful path we call Buddhism.
Daisaku Ikeda – Daisaku Ikeda (1928-2023) was a Buddhist philosopher, peacebuilder, educator, author and poet. He was president of the Soka Gakkai lay Buddhist organization in Japan from 1960–79 and the founding president of the Soka Gakkai International (SGI), one of the world’s largest and most diverse community-based Buddhist associations, promoting a philosophy of empowerment and social engagement for peace. He also founded the Soka schools system and several international institutions promoting peace, culture and education. Quotes on Englightenment by Daisaku Ideda
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For over 20 years I have been studying and practicing Buddhism as a householder. My interest in Buddhism began in my early forties, and now in my sixties I have a great appreciation for how this ancient philosophy has impacted my life for the better. One way to define a householder is to state what they are not. A householder is not a monk that has left their home for the monastic life. Conversely a householder as the name implies may live in a house or apartment, with or without other family members, and have a job at some point in their life. As I refer to the terms householder and layperson please consider them as the same thing for the purposes of this post. The other key difference between the layperson and the monastic is that the monastic has devoted their life to Buddhism, where the layperson has not. You probably know this already, but in pursuit of being complete I included this definition of the householder / layperson.
Challenges for the Householder
In my next few blog posts I will address the challenges of the layperson in greater detail, but for those of you that are already a Buddhist or those considering Buddhism becoming part of your life it is important to consider the challenges. It is important to know that you are not alone and there millions of people that consider themselves Buddhist’s that are not monastics. In fact householders would be the vast majority of Buddhists. I would never want to give the impression that any of these challenges are insurmountable. To me these are some of the challenges not to be confused with impediments. While not an exhaustive list, these are some of the challenges I have encountered:
Time to Practice – Unlike the monastic the householder must divide their time between their role in society, family, and work leaving much less time for their practice than a monastic.
Learning the Dharma – The householder may not have a teacher, where the monastic most certainly will. This brings out a another challenge of how does the layperson learn and interpret the dharma?
Meditation – In some ways this is both a time issue and an issue of not having a teacher. How do you learn to meditate without a teacher? This also is directly related to “Time to Practice”.
Enlightenment – What is your path to enlightenment? Is it reasonable goal for the householder? Do you think a layperson can become enlightened?
Community – The monastic has the Sangha. The Sangha is made up of Buddhist monks and nuns, or bhikkhus and bhikkhunis, who follow a strict code of discipline and teach the Dharma to other Buddhists. Typically as a householder you have no one but yourself to make you accountable for your practice. How does the householder acquire a community of like minded people all studying the dharma, meditating together, and seeking Nibbāna?
Householder Advantages
Being a householder myself, I would be remiss if I omitted the advantages that I see for this lifestyle over that of the monastic. You might think that the householder is at a big disadvantage in advancing their practice verses the monastic, but in some ways the opposite is true.
Access to the Dharma – Over the past few decades we have seen the dharma made available to the householder in books, websites, social media, blogs, and audio recordings about Buddhism. In fact you have access to materials that even the monastic is likely to never read or listen to.
Integration – Unlike the monastic you will need to integrate Buddhism into a life that might include a job, family, friends, owning or renting a home. In many ways this is an opportunity to gauge how well your practice is progressing as you deal with the everyday issues and challenges faced by the layperson.
Customizing your Practice – As a householder your exposure to the dharma (teachings) may include different Buddhist sects such as Mahayana, Zen, Vajrayana, Tibetan, or Theravada. It is likely that your discovery of the dharma will come from various sources and in my way of thinking this may be an advantage, allowing you to customize your practice based on different texts. As a householder you might view the tenants of Buddhism in a somewhat broader context than a monastic being taught say Zen Buddhism.
Conclusion
I’m going to keep this intentionally short because I would like to do followup posts for each of the challenges and advantages for the householder listed above. One should also consider that the vast majority of those that consider themselves Buddhist’s are householders. My guess is that if you are reading this post you are a householder that is practicing Buddhism or have an interest in it.
In future posts, I would like to make a case for the Buddhist practice for the householder. The idea of the householder becoming a Buddhist is more relevant today, than it was 2500 years ago when the Buddha walked this earth. The access we have to the Dharma and tools like social media help us overcome some of the impediments we face living the life of a householder vs. a monastic. In this world consumed by greed, lust, destruction, and violence we need a north star to guide us towards a more meaningful existence and some modicum of happiness. I sincerely believe Buddhism can provide this and more…..
Call to Action
I would love to hear what you think about the challenges or advantages you encounter as Buddhist householder or someone that is interested in Buddhism.
References and Notes:
Nibbāna is the goal of many Buddhist paths and leads to release from the cycle of rebirth and suffering. For reference Nibbāna is the Pali word for Nirvana (enlightenment).
In Buddhism, dharma is the doctrine, the universal truth common to all individuals at all times, proclaimed by the Buddha.
If it is freedom that you seek, then you are in the company of billions of other people. We think that freedom can be found primarily by removing responsibility. Many view this as financial freedom, freedom to purchase anything we want, or being free to do anything we want. This kind of freedom is a pipe dream for most and is just another stroll down the path of materialism. To equate this type of freedom with the real freedom that only exists between your ears is nothing more than bullshit. We live in a world that thinks if I acquire enough money, then I can do whatever I want with my time. Think of all the actors, sports, and rock stars that accumulated great wealth, and ended up in an early grave to some degree as a result of this financial freedom. A life without purpose will soon lead to a life of excess. Listen, I’m not saying that it is a bad thing to acquire a certain level of financial freedom, but this kind of freedom does not equate to happiness.
There exists many of what I call fundamental freedoms, such as freedom of speech, freedom of choice in its various forms, freedom to vote, and freedom to choose what you do with your time on this earth. All of these are important, but are in a sense table stakes. Beyond the fundamental freedoms that most democracies attempt to offer is a much more precious freedom.
You will never be truly free until you gain some control over your thoughts. There is no real world that is completely stress free, free of responsibilities, free of pain, free of desire, or free of problems. Most people just seek to escape reality by taking vacations, drugs, alcohol, or any number of distractions. Been there, done that, and it really didn’t help, it was just piss poor attempts to turn off my thoughts. There are also those that use physical activity as a way of escaping. These might be runners, weight lifters, rock climbers, or even sky diving. While these are much healthier alternatives than the drug and alcohol route, they are still a temporary reprieve from a mind tortured by stress, anxiety, lust, or anger.
The end result of all of these attempts to escape your thoughts is that they still exist, and you have done nothing to change them. Any real freedom from your monkey mind can only exist in meditation. During meditation you can become truly free and begin to realize the Buddha nature that exists in all of us.
It is these little glimpses of freedom that you experience during meditation that gradually changes the way you view the world and thus changes the way you think. Don’t get hung up on the process or type of meditation, just sit and concentrate on your breathing. Start with 10 minutes and gradually work your way up to sitting for 20 minutes per session on a daily basis. If you think that spending 20 minutes a day meditating is wasting time, then you are still operating in the wrong paradigm. There really is no better use of your time than to meditate and once you have experienced it over even a short period of time like a couple weeks the freedom you were seeking will be yours.
This is my first (Uno) post regarding my recent meditation experiences. `It is not so much my intention to teach about meditation, but I am more interested in explaining my own journey. However, with that said there are a couple basics that you may want to consider such as the sitting position and the benefits of having some kind of seating cushion often referred to as a Zafu. There are a number of different sitting positions, but I would say most of the world uses either full lotus, half-lotus, or Burmese. These are pictured below:
Full Lotus
Note both feet are resting on the thighs, this takes a fair amount of flexibility and is not for everyone.
Half Lotus
In the half-lotus only one foot is on the thigh, this is easier than full lotus for most people.
Burmese
Another popular position and probably the easiest when first getting started.
When I started meditating I tried the full lotus position, but I’m not that flexible and was unable to get into the correct position, so I used the half-lotus position most of the time and even tried the Burmese position. One thing I like about the Burmese sitting position is that your knees are at the same level, where when sitting in half-lotus one is higher than the other. This comes in handy when you put your hands on your knees, you feel that your arms are completely balanced.
If you already meditate, you are probably saying stop you are boring me to death. Ok enough about sitting positions, just choose one that works best for you and get on with it.
Once I got serious about meditating, meaning doing it every day the question was for how long should I sit? I started out with sitting for 10 minutes, then 15, and now I am sitting 20 minutes at each session. With each successive increase in time came benefits as it seemed like the first 10 minutes or so was still a battle of fighting with my monkey mind, which was mostly focused on challenges at work. So while 10 minutes of meditation was better than nothing I didn’t really get a whole lot of benefit out of it, but when I moved to 15 and then 20 minutes things started to change. I’m speculating that I could probably get even more out of my practice if I extended the time to say 30 or 45 minutes, but I’m not there yet. Most of my meditation sessions occur fairly early in the morning after I have completed my yoga practice, which by itself takes about 30 minutes, so, all in all, I’m spending about 1 hour in the morning practicing yoga and meditation.
I have tried Zen (Zazen) meditation with your eyes open and the mudra hand position (see below). I did this for some time but was never really comfortable having my eyes open and eventually changed to meditating with my eyes closed, but I still use the mudra hand position from time to time.
When I started meditating about two months ago, I used the technique of counting breaths, which helped me drown out the monkey mind a bit, but I rarely do that now. Most of the time I will focus on just watching my breathing and trying to stay present.
If you are not currently meditating you might ask, why in the hell are you doing this? For me the answer was easy, I was very unhappy, experiencing a lot of anxiety and worry in my life, and I knew if I gave meditation a fair try I might be able to alleviate some of this angst. I will be honest I was fucking miserable and dreading each day and knew this was no way to live. In my next post, I will explain what meditation is doing for me and cover some of the benefits you can also expect during your own journey.
Namaste
Note: I wrote this post using Grammarly, which really helps. Give it a try, it works with WordPress and Google Docs.
After working much of the weekend, which is a bit abnormal for me it occurred to me that I was not resentful over spending so much of my time on the job that currently pays the bills. I won’t bore you with the details, but some of the work was not even remotely interesting, but it got done anyway. I was thinking about it this morning and such a simple concept came into my mind. Is it possible that you either view all the things you need do as an obligation (negative), or as an opportunity (positive) to grow and improve?
Most of us view the things we need to do as obligations, which means there is a somewhat negative connotation in play here. Obligations weigh on our mind, cause stress, and a feeling of dread. Looking at the things you need to do in this world as obligations provide no joy, no focus, and little sense of accomplishment. You just feel like a hamster on a wheel, living a life where you dread each day as the process repeats itself again and again.
What if instead, I looked at those things I need to do as an opportunity to grow. What would my day look like then, maybe the consequences of this viewpoint would provide:
Growth in terms of knowledge acquired, working towards mastery.
If I view what I am doing as an opportunity I am more likely to stay focused in the present moment and to experience flow.
I am sure to be more productive since I am getting things done because I want to do them, instead of feeling obligated.
I will have jumped off the fucking hamster wheel, left the stupid matrix, and I will begin to find meaning and satisfaction in what I do.
Oh, I forgot to mention you might even feel a strange feeling that was buried long ago, something called happiness!
Maybe I had a flash of Satori or it could have just been the three cups of coffee. Satori is a Japanese Zen Buddhist word used to describe a temporary experience of awakening or oneness that seems to come spontaneously from within.
Seriously, if you start viewing your work as a series of opportunities for growth, you begin to live in the present and that is where the magic begins to happen.
Namaste
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In Zen Buddhism zazen means seated meditation. Without boring you to death zazen meditation is done with the eyes open and sitting in full lotus, half lotus, Burmese (legs crossed with ankles in front), or kneeling. I woke early today after somehow getting myself all worked up over my current living situation, full of anger, I decided to just getup, it was around 3:00 a.m., a couple hours earlier than usual. I was thinking about why I was so angry and feeling more upset with myself for losing control of my emotions. Now if this would have been the first time in a while it might be understandable, but this was the third time in as many days that I just exploded. I walked into my office and sat down, started up Pandora and listened to the yoga station, and began to meditate. It took me some time before I was beyond an angry state, and then other things came into my head, these thoughts lingered a while, and finally after about 20 minutes I was feeling better, and I had no thoughts. Sometimes I try to drown out other thoughts with affirmations or quotes. Here are a couple I used this morning:
“Be content with what you have; rejoice in the way things are. When you realize there is nothing lacking, the whole world belongs to you.” Lao Tzu
“Do not pray for an easy life, pray for the strength to endure a difficult one.” Bruce Lee
I repeat the Lao Tzu quote frequently during meditation, but for some reason the Bruce Lee quote was also meaningful today.
Regarding zazen itself, here is a good quote from one of the Zen Masters.
It appears that my recent behavior indicates I am not as diligent with my zazen practice as I should be, and in my case it may be time to make it a twice a day habit. The power of zazen is that it can help you control your unhealthy emotions, and lead you to a calmer state of mind. There are many reasons to meditate, but if you are anxious, stressed out, angry, burning the candle at both ends, consider zazen as the way forward.
There is an old Zen saying that goes something like this:
“You should sit in meditation for 20 minutes a day. Unless you’re too busy; then you should sit for an hour”
I have been guilty of going not just days, but weeks without meditating because I claim to be just too busy. Going back to the Zen saying it becomes obvious that the busier you are the more you need to meditate. The world will not stop if you sit for 20 minutes, in reality there is nothing you can do to make it all go away. Your only respite in a busy world may just be the thing that you don’t have time for. The question is can you afford not to meditate? An existence that is so busy that you cannot find 20 minutes out of the 16 waking hours, is an issue unto itself. If you are feeling like a puppet on a string, then you have yet another reason to meditate so that you can be less overwhelmed by it all. It all comes down to how much you value your piece of mind. I like to refer to a quote from Buddha:
So it appears it is not what you have gained but what you will lose by meditating. As I mentioned before I have fallen prey to the I’m just too busy syndrome, and vow that this must be reversed.
Now I need to go sit for a while, come join me if you can.
In my last post I mentioned that I was reading a fascinating book called the Three Pillars of Zen by Philip Kapleau. I mentioned the practice of zazen which is arguably a very prescriptive form of meditation. As my reading has progressed the author is covering lectures given by his master Yasuntani-roshi starting with 1 Theory and Practice of Zazen. It should be noted that even the Buddha Shakyamuni devoted himself exclusively to zazen for six years before attaining enlightenment. Now he was the Buddha so for the rest of us your time may vary, and yes for most of us could be considerably longer. However with that said there is no average time frame and one should not feel any sense of urgency as the journey is as important as the goal.
In this lecture Yasuntani-roshi goes further into some of the details around the practice of zazen; here are a few points made during the lecture:
Work on creating a base when sitting full lotus (see picture), half lotus, or quarter lotus sitting positions are preferred. However there are other sitting positions that will provide a good base such as the Burmese posture (see picture below) or traditional Japanese knelling posture (see picture below).
Notice the back must be erect and straight, the eyes open, and the hands will typically be held with the right hand underneath the thumbs touching.
Yasuntani-roshi recommends sitting no more than 30 – 40 minutes at a time, otherwise the mind will lose its sharpness. Beginners should start with 5 – 10 minutes until they become comfortable. I started out with about 10 minutes, and now can sit for 20 minutes or so after several weeks of gradually adding time. It was not something I did in any systematic fashion, instead it just naturally became easier to sit for longer periods of time as the frequency of sitting increased. The more you sit and meditate the more you look forward to it, and the easier it becomes to sit for longer periods of time.
Burmese sitting position
full lotus
As zazen is the key element to Zen Buddhism it is very exacting. It is worth studying to make sure you are approaching it correctly.
For the past couple of weeks I’ve been reading the The Three Pillars of Zen by Philip Kapleau. The book provides an insight into Zen Buddhism history, practices, and principles. This is really a wonderful book that anyone with an interest in Zen should read. I warn you that there are a number of words translated from Chinese or Japanese that you will need to look up to really understand what is being presented, but it is worth it. This means that reading the book is a fairly slow process where you may only read several pages at each sitting, needing time to digest what is being said. If you have an interest in meditation you will find some guidance in what Zen Masters call zazen, the Zen form of seated meditation. In the book they claim that zazen is not a typical form of meditation, but I’ll let you be the judge.
The goal of zazen is to suspend all judgmental thinking, letting words, ideas, images and thoughts pass by without getting involved in them; clearing the mind if you will. It should be noted that zazen is the core discipline for Zen, and carries with it some very specific practices that help you achieve a clear mind one unencumbered by the past and future.
One of the specific practices is counting breaths to help clear the mind. I’ve been doing this because I can’t seem to stop thinking about other things, so the counting helps me block out other thoughts that want to surface as as I sit. One method is to count to 10, counting each breath as one then two, etc. The reason you limit yourself to 10 is that even counting to 10 can be a challenge as other thoughts keep coming up and disrupt the counting of your breaths.
Maybe you will find this method helpful as you try to quiet your mind. Remember the goal here is to clear your mind of the past and the future, coming to grips with being present and aware, but not thinking about anything. I know this may not make sense, but your goal should be to be present but non judgmental, just be. I will continue my reading of the Three Pillars of Zen and share the best of this book with you.
