NIRVANA

He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence -- he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man. Dhammapada.

TESTING NIRVANA

The Buddha said that the way to test if someone was liberated was by observing their words and actions carefully and attentively, over a long period of time, and under all sorts of trying circumstances. The true test is if the person’s peaceful, unshakable state of mind is there at all times. To see  if there  is any evidence of emotional greed, hatred, and if all delusions are eliminated, that they no longer have any attachment to sensual desires, and that they understand how and why they arise.[1] That there is no more clinging to a self-identity and rebirth, no more ignorance about the cause of the wheel of birth and death and the conditions that create the suffering, and ultimately that they have some kind of genuine direct knowledge or wisdom resulting in nirvana.

According to Theravada Buddhism, nirvana is the culmination of the Noble Eightfold Path. It means perfect peace of mind, the liberation from the asavas,[2] destruction of the taints, emotional craving for continual existence, ignorance, (false views) and emotional craving for sensuality.

LAY ARAHANT

As I mentioned previously, when I spoke to Amaro Bhikkhu an abbot at a Buddhist monastery in the UK about this and he said that if someone were truly an arahant, he would doubt that they would want to live as a householder anymore. Ajahn Brahmali and other monks also said the same thing. Even at the third stage of Sainthood (Anagami), when a lay Buddhist becomes an Anagami, he naturally leads a celibate life because he no longer has interest in sensual desires; meaning money as well, never mind an arahant.

In the Majjhima nikaya, Tevijjavacchagotta sutta,11, the Buddha is asked this point-blank question by a wonderer named Vaccahagotta.

 "Master Gotama, is there any householder without abandoning the fetter of householdership, on the dissolution of the body has made an end to suffering?'

The Buddha replied, "there is no householder who without abandoning the fetter of householder ship, on the dissolution of the body has made an end to suffering" 

Today the fetter of household ownership means house, apartment, land, ornaments, furniture, grain, merchandise, money, material possessions, clothing, family, pets and so on.

Today many of these non duality teachers have more than one home, more than one car, swimming pools, tennis courts, Jacuzzis, gyms, wet bar, wine-cellars, bank accounts, businesses, housekeepers, gardeners, bookkeepers, accountants, lawyers, public relations persons/managers, personal assistants, personal trainers, and the woman often have hair dressers, manicurists, botox and cosmetic assistants, plastic surgeons and more.

You also find that some of them get married more than one time, or frequently change their significant others or even have secretive and simultaneous multiple relationships.

There are some recorded cases where they destroyed all earthy attachments , became an arahant but passed away immediately, (died) or left and became a monk immediately. So being fully enlightened as any kind of householder, having possessions, family is completely out of the question.

It seems that even the Indian Advaitin saints who set up ashrams would still fall under the category of being a fettered householder. So technically they would be rebirthed and would also explain why many people see these saints in their dreams, being that they are still in samsara.

However, one may be homeless beggar, or live in a cardboard box, a cave, out in the jungle, or forest in a hut, a deserted island and survive on alms, or raw fruit and vegetables seems to be the only exception to this because you naturally become a recluse from society. 

Again, arahant, is a Sanskrit word that more or less means a saint, or holy one, one of worthiness and respect. So the bottom line is that there probably isn’t a lay western teacher out there who truly is an arahant, meaning fully enlightened. Reason being they all live in luxury, houses, have bills to pay, electric, heat, telephone, cable TV, taxes, mortgage,  family, children and all the rest.

SEX

This is the age-old problem. It’s not even possible to engage in sexual activity with out there first arising some form of desire, thought, feeling, or sensation that leads to the act.

“Monks, any desire-passion with regard to craving for forms is a defilement of the mind. Any desire-passion with regard to craving for sounds... craving for aromas... craving for flavors... craving for tactile sensations... craving for ideas is a defilement of the mind.”  [3]

“And what does it mean to ‘unyoke’ from sensuality?”

“There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from sensuality. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from sensuality, then (with regard to sensual objects), he is not obsessed with sensual passion, sensual delight, sensual attraction, sensual infatuation, sensual thirst, sensual fever, sensual fascination, sensual craving. This is unyoking from sensuality.” [4]

Vangisa: “I burn with sensual desire, my mind is enflamed (with passion). Out of pity please tell me the effective extinguishing of it.”

Ananda: “Your mind is enflamed because of distorted perception. Shun the aspect of beauty associated with passion. See constructions as other, as painful, not as self, (and thus) extinguish strong passion; do not burn again and again.” [5] 

As a householder, no more can be expected, but as a sannyasin, (celibate renunciate) , this is not to say that it’s impossible for a householder to become an anagami, (third stage) if they practice the right way. However, it’s only rarely found in today’s world. Dipa Ma was like this and said she wasn't an arahant, hopefully that will put it in some perspective.

Miss Rhys Davis points out in the commentaries of the [6] Theri and the Theragatha that many of the poets were arahants, including former children, prostitutes, landowners, slaves, fishermen, bastards of royalty, caravan guides, and merchants. So it’s not impossible for a householder to become an arahant if they become nuns and monks and leave it all behind.

There were many cases of lay people becoming arahants on their deathbeds, but that was a very different time from now. We live in a very complex modern society, where there are many more temptations than ever to get distracted with.

LAYMAN CLAIMS OF ARAHANT ATTAINMENT

The question is, who or what is an arahant if one has already seen through the mind-body complex? The problem with identifying with this arahant ideal is that it’s still identifying with a concept. And why would someone also publicly make this claim? Some say the reasons for doing so is to encourage others that it is possible, that it will inspire others to try harder. The problem with this of course is that it’s also misleading, and sending others down the wrong path. The real reason for this is probably to bring attention to oneself, or to make money , or a name for oneself, to make a cushy and easy living.

The Buddha said that being an arahant, one who has attained nirvana, means being perfected, having equipoise at all times, overcoming greed, hatred , delusion and suffering. We all know that’s not an easy thing to do as a householder with a family.  If most of those who made the claim that they are arahants were genuine, they probably wouldn’t claim they were an arahant. It’s problematic because saying so can be interpreted as an ego-assertion or a way of measuring oneself against another. The Buddha also said that there are three kinds of conceit: higher than, less than, and equal to, all a measuring of oneself or others.

A true arahant would have no reason to measure themselves against others or broadcast it, because it would be revealed by their every action, their words, their knowledge, and their practice. If one were faking this, it would be reason enough for expulsion from the sangha, the spiritual community, for it is deceptive and misleading. So making public claims died out, because of the penalty being very severe. One way for them to know was by the divine eye, or mind reading.

Being an arahant, one who has reached nirvana, means having overcome all the fetters, broken the link in the chain of dependant origination, including all sensual desires, and I don’t know of any lay teachers like this. Most of them are in some kind of physically active relationship. They may also be making a living from teaching, or are in the world in other ways, hustling and chasing money. So let’s face it, none of these teachers who are out there non dual hustling, making money and having sex are arahants.

Buddhism says that even just making a public claim of being ‘enlightened’ can be misleading and cause confusion in people’s minds, especially if they are not ripe to hear it. Most who make this claim publicly want to be a teacher of some kind. What may result is suspicion and cynicism. Some may not believe you or say that you are lying or exaggerating to improve your reputation and social status, or that you are making these claims as a business venture. It can invite provocation, ridicule, testing, teasing, and quarreling. On the flipside, those who are gullible and listen to you may follow you blindly without question, not because of what you have realized or the quality of your teachings, but because of your claims that you say you are realized. These are all good reasons why one should keep it to oneself and not make any claims in public, or even in private.

BREAKING THE CHAINS

In any case, the Buddha said the key to liberation is to not only understand cause and effect, but to put this into daily practice; break the link in this chain and keep on doing it. One way to do this is through meditation; by not reacting to the sensation or unpleasant feelings in the body as they arise, pain in the legs, ankles, back, neck, you just observe them. Then do the same with a pleasant feeling that is triggered.  By not acting out on these feelings and sensations, they will fall away. If you do this enough times, just observe these feelings, examine them as they arise and pass away, they will not lead to a reaction or craving and they will no longer bind you nor will they continue to arise. This is how you can purify the mind stream.  But, this can take years of practice and will in most cases not happen overnight, or in one life time.

MAPS OF ENLIGHTENMENT

There are about three ways or   maps that are used into the Theravada Buddhists tradition, one of them is knowing the 16 or more insights, knowledge's that can be very useful in terms of gauging your own practice, if you do not have teacher.  The problem with his is that its very easy to over estimate where you are along this path, or misunderstanding it without speaking with some one who has been there.

Then there is the jhana model that some use, meaning attaining certain  jhanas equate with stages along the path. This is probably the least accurate way to measure where you are.

The 10 fetters model is the most accurate way of estimating where you are.

If you can be very honest with yourself as well as with others, and not to present a picture of something you are not, or being vague about it, and misleading others that way. This is what many commercial teachers do, they wont say I have only attained stream entry because its not as marketable, or as valuable in the eyes of someone who thinks you are fully enlightened. Its only quarter way up the mountain and may like to give the impression that they have already reached the mountain top, and have come down to help humanity. Some call it entering the market place, or things of that nature and to not be selfish living in a cave.

FOUR STAGES OF ENLIGHTENMENT

The first stage is Stream entry. This is also the first stage of awakening, when you have overcome the problem of taking the mind/body complex as a personal identity and arrive at anatta - Not self.  To get to this first stage, you also have to overcome doubt or uncertainty, especially about the teachings and the path.  You have to know and understand the four noble truths on an experiential level. Meaning you have to understand the cause and the cessation of suffering. 

In essence you have to have the ‘right view’ of what enlightenment truly is, otherwise you will most likely end up with a wrong outcome. You also need to have the right intention which is one of letting go and harmlessness, and renunciation. This is all built on right conduct, meaning right speech, action, and right livelihood. One must have the right kind of effort, mindfulness and concentration and meditation practice for this awakening to truly take effect.

They say in Vedanta, you have to have sraddha, faith, because if you have doubt, suspicion, are cynical, jaded, mistrusting, and it’s very difficult to get very far.  Without this element, you are not going to listen to a teacher. You have to let go of attachment to rites and rituals. To let go of superstitions, like the belief in magic, astrology, wrong types of ascetic practices you believe will purify you, or see through all types of social conventions and beliefs. It does not mean defying social conventions,  or believing you are beyond them.

This is why the first stage entails keeping the five precepts at all times. These five precepts are absolutely crucial.  No wrong speech, harsh, angry, vulgar, divisive or bitter speech, no lying.  Instead using kind, compassionate, inspiring and positive speech at the right times; speech that helps others about the dharma or the truth. Also generating metta or loving kindness. It means not stealing, or taking what does not belong to you. Not causing harm to others in any way, killing of animals or insects, sexual misconduct or harming yourself or others with this in any way at all. No drinking alcohol or other intoxicants of any kind.

So attaining stream entry is a major step. It means that one will have no more rebirth in the lower realms of existence, and full enlightenment is guaranteed in no more than 7 rebirths.

When many Buddhist lay people speak about being enlightened, they are speaking about stream entry; abandoning the first few fetters of a personal identity view. (self/Self). In either case this is a major accomplishment, but it still isn’t "full enlightenment". 

This is how they mark it more or less for someone who has attained the first stage of enlightenment. 

The Buddha said that if someone offered you to make a deal, that you would attain stream entry, but only if you would have to be stabbed 100 times by spears three times a day for a 100 years, (that adds to millions of times), he said it was worth taking the deal. This is how important this attainment is.

STAGE 2

The next stage means the gradual weakening of sensual desire. This not only means to sex, but also to food, sights, sounds, (music) tastes, preferences as well as money, worldly ambition, success, fame, and all the rest. For example, if you are flying around the world teaching, having sex, or acting out inappropriately, the odds are you have not gotten to this second stage yet.   

In Stage 2, negative emotions weaken as does aversion, ill will, anger and hatred. How you react to people or situations is a way of testing this; if you curse or get angry, use sarcasm or harmful speech with your students or with anyone else and so on.  This stage or zone can be very difficult if you are a lay person or in a relationship, since the temptations are always there. Especially for sex and to chase after money.

If you do attain this stage, it means that you will only have to be reborn in the human realm one more time.

STAGE 3 is when someone like Dipa Ma has completely overcome all attachment to the senses or sensuous craving?  This means not just to sex, but everything else. [7] This is more difficult to attain for a householder, especially one who is younger or in a relationship or has not attained the jhanas which are much more pleasurable than any kind of sense pleasures.  

At this stage, it means that you have no ill will, anger or aversion of any kind. That you never experience, anger, hatred, jealousy, or any kind of negative emotion. If you attain this stage, it means no more human birth, but one last birth in a heavenly realm and then you attain nirvana from there. Someone at this stage is very difficult to find as a lay person.  See Mahavacchagotta sutta in the Majjhima nikaya for details..

STAGE 4 means having no desire for material existence or craving for any kind of rebirth. It means no lusting or desiring, no craving for immaterial existence, or craving for rebirth in a formless realm, or a heavenly realm of some kind.

It also means having no more conceit or ignorance.  Having no spiritual ego or any sense of I am-ness at all. No kind of pride for getting this far. No Restlessness of any kind.  It means no more ignorance of the laws of karma, dharma, or dependant origination. It means cutting off he 10 main fetters, not just conceptually, or philosophically as many other traditions do.

In essence Buddhism is the path of letting go and not clinging to anything anymore so to not create anymore sankharas and rebirth.  None of these stages are meant to be taken as one’s identity or to be seen as being better, wiser or more pure than anyone else. Again using them this way would just be another manifestation of the ego.

Continue to Part 12