The Gift of The Dhamma

The Gift of The Dhamma:

An Introduction to The Path and Practice of Buddhism

John C. Kimbrough

The Gift of The Dhamma: An Introduction to The Path

and Practice of Buddhism

Compiled and Written by John C. Kimbrough

Table of Contents

1. Introduction

2. Defining the Major Concepts of Buddhism

3. The Defilements and Hindrances in Buddhism -

Understanding the Enemy and How We Deal with It

4. The Factors of Enlightenment - The Skillful and

Wholesome States of Being that we Access and Cultivate

Through The Practice of Buddhism

5. The Noble Eightfold Path ¡V The Mental and

Behavioral Practices of Buddhism

6. Meditation - the Core Teaching and Practice of

Buddhism

7. Resources for The Further Study of Buddhism

1. Introduction

Over the last thirty years there has been a deeper

interest among people from all countries and cultures

in what Buddhism offers and teaches us. The purpose of

this short and small manual and discourse is to try to

briefly yet comprehensively and clearly share with

those who are interested in Buddhism what it teaches

us and how it can change our lives for the better.

In order to learn and practice Buddhism one does not

have to go to live in Thailand, Burma, Sri Lanka or

India or shave their head and leave their current job,

place of residence and spouse or life partner. All

they need to do is to understand and apply its

teachings.

It is possible that because of this experience, one

may make some changes in their life, or they may not.

The purpose of this manual and discourse is not to

tell people that they should change their life and

ways but just to assist them in becoming more mindful

of the external and internal forces that affect them

and how through the knowledge and practice of

Buddhism, one can change the quality of these forces

and one's perceptions and life for the better.

We live in times of stress, anger, confusion and fear,

as mankind has throughout all of its history. The

understanding and practice of Buddhism can give many a

new strength and wisdom to live their lives with

patience, skillfulness, loving kindness, wisdom and

compassion.

In the briefest possible manner, we can summarize

Buddhism as consisting of a set of teachings that

involve how we perceive ourselves and others, and the

thoughts, words and actions that we engage ourselves

in based on those perceptions.

We can summarize these as consisting of a basic

understanding of ourselves, others and mankind, moral

and ethical actions performed in thought, word and

action, and the regular and daily practice of

meditation.

All of this acts as a holistic purification practice

which results in us being more balanced and joyful in

our life, and brings about greater mindfulness and

skillfulness in dealing with life's challenges and experiences.

It is hoped that some of the words in these pages will

be of assistance to those who wish to embark on a new

way in their life built around the teachings and

practices of Buddhism.

John C. Kimbrough

September 19th, 2004

Bangkok, Thailand

2. Defining the Major concepts of Buddhism

In learning anything new in our life, whether it is

cooking, flying a plane, doing accounting or

understanding the practice of a spiritual path and

practice such as Buddhism, it is helpful to become

familiar with the major concepts and terms that make

it up.

Below is a brief overview of some of the major

concepts and terms that apply to Buddhism.

Teachings - The mental, physical and behavioral

practices of a particular person or religious or

spiritual path. The path and practice of Buddhism is

built around the teachings put forth in what is known

as The Noble Eightfold Path

Defilement ¡V That which makes something impure. The

philosophy behind the path and practice of Buddhism is

that the mind and consciousness is defiled and it is

these defilements which cause suffering. According to

the path and practice of Buddhism there are three

defilements. They are lust/greed, anger/aversion and

delusion.

Hindrance - That which impedes or obstructs one's understanding or progress in some manner. In the path and practice of

Buddhism there are five hindrances. They are sensual desire, ill - will, doubt, sloth and torpor, and restlessness and worry.

Each one of these hindrances is rooted in one of the

three mental defilements.

Factor of Enlightenment - Those characteristics that

manifest themselves in thought, word and action and

form the foundation for spiritual growth, maturity and enlightenment.

The path and practice of Buddhism teaches us that

there are seven factors of enlightenment. They are

mindfulness, concentration, tranquility, equanimity,

energy and effort, joy and an investigative nature.

The Noble Eightfold Path- The set of teachings of

Buddhism that guide us in what to understand, and how

to think, speak and act in order to get the benefits

of the practice of Buddhism.

3. The Defilements and The Hindrances -

Understanding the Enemy and How to Deal with it

In the various writings and teachings of Buddhism, we frequently are exposed to words that are metaphors for fighting and

conflict.

One teacher has described the practice of Buddhism and

its core practice, meditation, as being a "war

between wholesome and unwholesome states" (1)

We hear the word "forces" frequently used to

describe those things that we want to weaken and

alleviate in the practice of Buddhism. These things

are also referred to as being "evil" and that we

must "combat" them with all of our energy and power.

In the title of this section, we use the word

"enemy" to define those things that Buddhism teaches

us as being our objectives to work on through our

practice.

The enemy in Buddhism, that is, those mental, verbal

and behavioral states that we want to weaken and

alleviate are known as the mental defilements and the hindrances.

A defilement is something that creates a state of

impurity. Buddhism teaches us that our mind and

consciousness is defiled and it is these defilements

that create unskilfulness, unwholesomeness and a lack

of mindfulness in our life.

Then we experience suffering and engage in actions and behaviors that may hurt ourselves and others.

There are three defilements. They are:

lust and greed

aversion and anger

delusion.

A hindrance, also referred to as an obstacle or

impediment is, according to Buddhist thought, a subtle

and overt manifestation of the mental defilements in

both a temporary and permanent manner in thought, word

and action.

A hindrance or obstacle is thought of as being

something that we have to get rid of. They are

impediments which obstruct physical and mental

progress in any endeavor, especially in Buddhism.

However, in the practice of Buddhism, it is not

getting rid of them that is most important but

gradually understanding them and seeing when they

arise and cease.

There are five hindrances. They are:

sensual desire

ill - will

doubt

sloth and torpor

restlessness and worry.

An important point for people who are new to Buddhism

and its practice to understand and remember is that

the hindrances are rooted in the mental defilements.

Sensual desire is rooted in the defilement of lust and

greed. Ill -will is rooted in the defilement of

anger and aversion. Doubt, sloth and torpor, and

restlessness and worry are rooted in delusion.

Hindrances distract the aspirant's consciousness,

whether in living a life that is better in health,

fulfillment and quality or in practicing and making

progress in Buddhism.

These hindrances are self-inflicted, a result of

imbalances in the body and consciousness and genetic

defects, and our past and current conditioning, trauma

and past experiences.

Our objective in the understanding and practice of

Buddhism is to weaken and alleviate these defilements

and hindrances and replace them with other states of consciousness, known as the factors of enlightenment.

In order to weaken and alleviate these defilements and hindrances, we approach them with three things in mind. The first is to

learn about, study and understand what they are and what they consist of. The second is to know what those things are that we

may be doing that are strengthening them. The third is to know what those things are that we can do that weaken and alleviate

them.

Such an approach will for some people make their

practice of Buddhism and a feeling that they are

making real progress from it a more easy to manage and

a fruitful one.

These things may seem at first like a lot to learn and understand and perhaps what will be more formidable for some, is actually

starting to make an attempt to stop those things that they are advised to stop and start those things that they are advised to do

. However, one is advised that this is not as formidable as it may seem at first as those things that strengthen and weaken the

various defilements and hindrances are for the most part redundant and the same in dealing with each defilement and

hindrance.

4. The Factors of Enlightenment ¡V The Skillful and

Wholesome States of Being that we Access and Cultivate

Through The Practice of Buddhism

In the various writings, teachings and commentaries on

the path and practice of Buddhism, we are exposed to

words such as wholesome and unwholesome, and skillful

and unskillful. What Buddhism wants to give us is a

way to get away from states of being that are

unwholesome and unskillful and bring us to states of

being that are wholesome and skillful.

It does not take a lot of wisdom and insight to see

that when we are caught up in any of the defilements

are hindrances we may feel distressed or

uncomfortable, suffer or engage in thoughts, words and

actions that may confuse or hurt us and others also.

But what about those wholesome and skillful states

that we can achieve through the practice of Buddhism.

What are they?

They are referred to as The Factors of Enlightenment

and consist of seven things. These are mindfulness, concentration, tranquility, equanimity, energy and effort, joy, and an

investigative nature.

The give us a healthier and more balanced

understanding and approach to life, whether it is in

how we work, raise a family, involve ourselves in a

marriage and interact with our friends, work

colleagues acquaintance and people that we meet by

chance in our day to day activities and experiences.

We give a brief introduction to these Seven Factors of Enlightenment below and points to reflect on which help us understand

the benefits and importance of bringing them into our lives and working to strengthen and cultivate them.

1. Mindfulness - Mindfulness means to be more aware of

those things that we are thinking, feeling and

experiencing, both internally and externally at any

particular moment. It involves the technique of

observing without allowing ourselves to be overwhelmed

by any aspect of the phenomenon of thinking, feeling,

doing and reacting. Mindfulness includes constituents

such as preparedness, sense restraint, detachment,

morality and faith.

We can reflect on what kind of thoughts, feeling,

verbal and physical patterns of behavior may occur if

we lack mindfulness.

2. Concentration - Concentration is a focused presence

on what is happening or the task that one is

performing at any particular time and moment. With the accessing and cultivation of concentration, mindfulness, tranquility,

equanimity, energy and effort, joy and an investigative nature are also accessed and cultivated.

We can reflect on how a lack of concentration can make

our life less meaningful and enjoyable and what habits

we may have that hinder or weaken our concentration?

3. Tranquility - Tranquility refers to a calm state of consciousness. Its constituents include loving kindness, skillful speech,

humility and a tendency to refrain from anger in any form.

For reflection: Can we pinpoint those things in our

lives that take away our tranquility? May we be

accessing a short-term feeling or experience of

tranquility through some artificial means which may

have long-term affects which are not so healthy for

us?

4. Equanimity - Equanimity refers to a consistent and

balanced state of consciousness, not overly influenced

or disturbed by fluctuations from within and

experiences from without. Its primary constituents are sobriety, balance, integration and coordination, steadiness, self -

confidence, self -esteem, flexibility in thinking and the ability to share with others in an honest, respectful, open and vulnerable

manner.

For reflection: What benefits does equanimity bring to

those who consciously try to cultivate it or have

cultivated it into their lives? Can you pinpoint those

things in life that interfere with your ability to be equanimious?

5. Energy and effort - Energy and effort refers to the

ability to have the energy required and the ability to

apply it as needed to any task or experience. Its

constituents include determination, will power, self

¡V control, and an understanding, acceptance and

skillful performance of one's duty.

For reflection: How may we hurt ourselves and those

that we love and have responsibilities to if we are

not functioning at our greatest energy and fullest

effort?

6. Joy - Joy is a state of satisfaction from within,

based on energy, balance, wisdom, concentration and mindfulness. When the mind experiences states of concentration and

tranquility, it radiates joy within itself. With Joy, we have more enthusiasm for the experiences of life, looking at them as

welcome challenges and opportunities to learn and apply the morals and ethics that we abide by.

For reflection: Can a consistent joy be more

fulfilling then a happiness dependent on external

factors? What are some of the things that can rob of

us of Joy?

7. Investigative nature - The enthusiasm and ability

to look at more closely the issues regarding internal

and external phenomena and the teachings that instruct

us in ways to understand and develop them to a new and

higher state. We are more open to new ideas from

inside and outside of us and have the ability to

explore them more skillfully.

For reflection: How can an investigative nature make

our life more fulfilling? Through an investigative

nature, can we become more skillful in how we live?

What are some of the things worth investigating in

your own life?

5. The Noble Eightfold Path ¡V The Mental and

Behavioral Practices of Buddhism

The practice of Buddhism can be summarized as

consisting of the understanding and application The

Noble Eightfold Path.

The Noble Eightfold Path consists of eight components,

aspects and factors which we learn and apply in our

lives.

Each component of The Noble Eightfold Path consists of teachings and practices which are applied mentally, verbally and

behaviorally, both when we are alone and when we are with other people, regardless of the time, situation, environment and

experience.

The various components and factors which make up The

Noble Eightfold Path are:

1. Right Understanding

2. Right Intentions

3. Right Speech

4. Right Action

5. Right Livelihood

6. Right Effort

7. Right Mindfulness

8. Right Concentration

These factors of The Noble Eightfold Path are

practiced individually and simultaneously.

Chart #2 at the end of this manual gives one an

overview of the various teachings of each one of the

factors of The Noble Eightfold Path, what their

practice and results in and offers one a formatted

layout for reflecting on how well one has applied them

or not applied them during the day.

Such a chart can serve for those who make the effort

to use it a way to better understand the various

teachings of Buddhism and make them more a part of

their lives.

6. Meditation ¡V The Core Teaching and Practice of

Buddhism

Much has been written about meditation and what it

consists of.

In the early 21rst century, with the availability of

the computer and a number of online ways to share and disseminate information, and more people learning and practicing

meditation and writing about it, it seems that we can easily access any information that we wish to on meditation.

In some instances, we may seem overwhelmed and

confused by the availability of all of this

information or not be sure about how to practice or if

we should be practicing within the context of a larger

set of teachings and practices

In Buddhism, meditation is the core teaching and

practice.

The idea and practice of meditation is something that

man has been doing throughout the history of mankind.

It can be practiced by clergy, monks and lay people.

Elements and practices in Islam, Judaism,

Christianity, and Catholicism bear a strong

resemblance to the practice of meditation in Yoga and

Buddhism.

Meditation is something that we at times think of as

being quite difficult to do and bring into our lives.

We may not be clear about how to do it or what we

should be getting out of doing it. We may think that

it is something that we are not capable of doing.

For those who are investigating Buddhism at this time

and want to learn and practice meditation we offer a

few guidelines and comments about its practice. They

may be of help to you in making meditation part of

your daily habit and routine.

Point #1 - In order to practice meditation we need to

sit in posture that is comfortable, steady and

therapeutic.

What makes the posture for meditation so important is

the fact that it is therapeutic. Many times we can be comfortable and steady in a posture when we are sitting reading or

watching television. It does not mean that the posture we are in is a healthy one.

Learning to sit in a meditative posture is one of the

greatest challenges that those who are new to

meditation face. This meditative posture does not have

to be an advanced posture as long as it is

therapeutic, meaning that it balances the energy of

the body and consciousness.

Two postures that are good for those who are new to

meditation to learn are the Yoga postures known as the

easy posture (sukhasana) and the thunderbolt posture (vajrasana).

Point #2 - Meditation practice should be done at the

same time everyday.

Determining when is the best time for one will depend

on their own schedule and a system of trial and error. Sometimes early in the morning is best, though some people have said

that they are too distracted because they think of their work and tasks for the day ahead.

Individuals who experience this may do better

meditating at night before dinner or going to bed.

Point #3 - When we sit for meditation practice we

should try to sit for at least 15 minutes.

How long we sit is not the most important thing,

though we should try to make it a regular habit to sit

for at least 15 minutes each time we sit.

Point #4 - When the mind and consciousness wanders

during meditation practice we should not become

frustrated or think that we are failing in our effort.

We should just simply note the movement and then let

it go, bringing our attention back to our

concentration object.

Point #5 - Our concentration object can be any number

of things, such as the rising and falling of the

abdomen or the breath.

Point #6 - It we practice sitting meditation on a

regular basis, we will lessen tendencies to stress and

anxiety in our life, be both mentally and physically

healthier and weaken unwholesome states of being

(doubt, sloth, torpor, ill - will, restlessness and

worry, among others) and cultivate wholesome states of

being (mindfulness, concentration, tranquility and

joy, among others).

Point #7 - Our place of practice should be clean and

quiet and our clothing and body when we practice

should also be clean.

It is advised that one takes a shower before

practicing and one wears clean and fresh clothing

during the sitting meditation practice session.

Meditation is not a difficult thing to learn and

practice. Anyone can benefit from learning to sit for meditation practice on a daily and regular basis.

7. Resources on the teachings and practice of

Buddhism

There is a wide variety of information available both

in written form and on the internet about Buddhism.

The books and written material listed below are highly recommended. Some of these books can be downloaded from the

internet in their complete or abridged form.

Information that is required from the internet can be

found by typing in on any search engine the word

"Buddhism" or the specific aspect of Buddhism that

you are interested in learning more about such as

"The Five Mental Hindrances", "The Factors of Enlightenment", "The Nobel Eightfold Path" and "Meditation".

Books

Pandita, Sayadaw U In This Very Life Kandy, Sri

Lanka:The Buddhist Publication Society 1991

Piyadassi, Thera The Buddha's Ancient Path Kandy,

Sri Lanka: The Buddhist Publication Society 1964

Nyanaponika, Thera The Heart of Buddhist Meditation

Kandy, Sri Lanka:The Buddhist Publication Society 1962

Bodhi, Bhikkhu The Noble Eightfold Path: Way to the

End of Suffering Kandy, Sri Lanka:The Buddhist

Publication Society 1984

Nyanaponika Thera. The Five Mental Hindrances and

Their Conquest Wheel 26

Nyanatiloka Mahathera The Word of The Buddha

Kandy, Sri Lanka: The Buddhist publication Society

1981

Sumedho, Ajahn Mindfulness: The Path to the

Deathless Hertfordshire, England Amaravati

Publications 1987

Buddhadasa Bhikkhu Anapanasati: Mindfulness with

Breathing Bangkok, Thailand The Dhamma Study and

Practice Group 1988

Buddharakkhita, Acharya The Dhammapada: The

Buddha's Path of Wisdom Kandy, Sri Lanka Buddhist Publication Society 1985

Websites

http://yrec.info - Click on the forums button for a

wealth of information and opinions about Yoga,

Buddhism and spiritual practice

www.accesstoinsight.org - This website has a wealth of information about Buddhism and its practice that can be downloaded

for your individual learning and study. We recommend accessing and downloading the book by Bhikkhu Boddhi mentioned

above, The Noble Eightfold

Path: A Way to the End of Suffering

Yahoo! Mail - You care about security. So do we. http://promotions.yahoo.com/new_mail