Purport of the Numerical Discourse: Living By the Dhamma A.N.V.73&74

By Madhyama

Gotama Buddha promulgates that there are five ways by which knowledge of Dhamma can be mastered. There are enumerated as follows:

1. The Teaching method,
2. The Study and Teaching Method,
3. Recitation method,
4. Reflection or Investigation Method
5. Meditation method.

But if any one of these five methods is adopted to acquire theoretical understanding but without living by the Dhamma i.e putting it into practice, then liberation of the mind (cetovimutti) is not possible. Mental liberation is brought about by the development of insight or wisdom. Wisdom is gained only when the distinction between the conventional truth and the ultimate truth is intuitively discerned .The four important fruits of liberation by wisdom are the manifestation of the four sublime virtues of lovingkindness, compassion, appreciative joy and equanimity. Wisdom is reflected by one’s spontaneous mindfulness. In short, the grasping upon the five aggregates and the multiplicity of the empirical world ceases altogether. The mind is absolutely appeased or Nibbānic.

There must be the unity of theory and practice. Being merely engrossed in mastering the theoretical knowledge is not good enough. Most importantly, living by the Dhamma is of crucial importance. It is through practice that the meaning and the Dhamma are grasped and internalized.

For instance, not only the five Moral injunctions of Gotama Buddha ought to be apprehended but also ought to be practised to improve, enhance or invigorate character formation. The five moral injunctions of the Buddha or the Five Moral Precepts (Pañcasīlas) ought to be actualized in daily practice which fulfills the admonition of Gotama Buddha which exerts thus:

Avoid evils, do good and purify the mind.

Therefore, the Five precepts ought to be implemented in such a manner which concurs with the spirit of avoiding evils and doing good simultaneously. Practice of Five Precepts is the exoteric dimension of Buddhism. ‘Avoiding evils’ is moral restraint or self-discipline; ‘Doing good’ is the practice of virtue. In other words, the don’ts aspect and dos aspect must be put into practice simultaneously thus:

In order to purify the mind, the key practice is the regular exercise or application of the four foundations of mindfulness. In all places at all times, one ought to be mindful of his bodily activities, feelings, mental activities and the external stimuli so that the six senses are well protected or guarded to prevent the accumulation of cankers or taints. This is the esoteric dimension of Buddhism.

In order to live by the Dhamma, the following generally practices are recommended by the Exalted One:

1. One ought not to neglect seclusion, that is, he must meditate solitarily in his private room or participates in the meditation retreat. Meditation is a training to tranquil ad purify the mind to eventually appease or silence the mind. This is essentially crucial in the early period of Dhamma cultivation or training.
2. One ought to apply himself to the internal tranquility of the mind (not subject to external agitation). In other words, he must maintain his mindfulness and clear awareness to silence the mind to avoid attachment and aversion.
3. One ought to further understand its meaning with wisdom. In other words, the highest knowledge of the ultimate truth ought to be intuitively discerned to distinguish it from the knowledge of conventional truth. The distinction between the conventional truth and the ultimate truth ought to be intuitively apprehended or insightfully penetrated.
4. One ought not to be merely engrossed with theoretical knowledge of Dhamma but he ought to develop the insight or wisdom not to grasp upon language and knowledge. It is important not to permit theoretical knowledge to obsess one’s mind. When the illusion of the multiplicity is penetrated and the absolute Truth of ultimate reality is discerned, false mental constructs and obsessions cease.

Conclusion

These five methods of learning the Dhamma are merely expedient devices which aid spiritual development or Dhamma cultivation. They are not the ends but merely the means (upāyas) to liberation (vimutti). The means or methods are to be utilized to attain soteriological goal of Nibbāna or the liberation of the mind (cetovimutti). Dhamma is learnt and lived. Having lived it, one ought to propagate the Dhamma to the public fulfilling the motto: Know Dhamma and make Dhamma known. The gift of Dhamma is the greatest gift to the world. Dhamma perfects character formation. It produces ethically excellent persons. At the summit of Dhamma development, it engenders the Buddhist saints called Arahants.