Practising Dhamma
by Andrew Quernmore
As Buddhists we must be ever vigilant that Buddhism does not become just another label, tribe or interest group with which we identify and to which we cling. For most Buddhists, East and West, Buddhism is a part-time concern, an exclusive grouping where interests are shared by like-minded people and where application of the Dhamma is a strictly compartmentalised affair; taking place mainly when it is convenient, comfortable or if there is a social requirement to do so. Even in this debased form its value is not inconsiderable, of course, for individuals and societies will undoubtedly benefit from the slightest application of part of the Buddha's teaching; but we should not blind ourselves to the negative aspects of such a half-hearted approach.
Much of the hopelessness, fear and disintegration that we see in our communities bears witness to the unsatisfactory outcome of this lack of commitment. Throughout the world, what is justly criticised in the behaviour of members of most religions is invariably due to such partial application of their founders' teachings. Unless the teachings are applied with consistency, and in a heartfelt way, they cannot provide effective sustenance or have satisfactory results. Unkindness and duplicity will feature in interactions, partiality and prejudice will mar our societies and the reputation of the teachings will be unfairly tarnished in the mind of the onlooker. What is more, those Buddhists who choose to apply the teachings in this way deny themselves the opportunity of perfect liberation; they have lost sight of the singular purpose of the Buddha's mission and have, in effect, chosen suffering instead. There is a much better way and it is open to us all; we don't need to be from a particular community, or be highly educated or have a special job. For the sake of convenience, let us call it Practising Dhamma.
Practising Dhamma is the most inclusive way of life; for it does not separate us from others. Every action becomes an expression of the values inherent in the Buddha's Path. It is sustained by virtue and finds expression in lovingkindness, compassion, appreciative joy, and equanimity to all. The application of Dhamma relies not only on determined effort during meditation, but also effective action rooted in the wisdom and insight arising from such practice. Practising Dhamma does not limit us to interaction with those who share our interests or with whom we feel an affinity; for our view will broaden from affinity to infinity so that all other beings may receive our respect, care and consideration. In countless rebirths, since beginningless time, we have been both high and low, provider and dependent, of this community and of that. Practising Dhamma destroys the walls around our hearts and lets us see that what divides us is also what we share; and that this common motivation conditioned, as it is, by craving, ill-will and ignorance may be transcended through Practising Dhamma.
Practising Dhamma is whole-time practice; it cannot be slotted into a couple of hours a day, a monthly visit to a temple, or even the most intensive meditation retreat. It must inform our every action and all of our decisions, through each waking hour, and in every place. It has a multiplicity of expressions; from the raising of children to charitable acts, from monasticism to social engagement, but wherever it is found, regardless of outer form, it is characterised by unswerving commitment to the path of sila, sam`dhi and panna. Practising Dhamma is joyful and productive; it permits full engagement with what is wholesome and skilful. It conduces to the good and offers protection from harm. Those who are Practising Dhamma are prized by their families and communities because their sincerity and commitment is known and they are beacons of hope and encouragement to others who would practise Dhamma too.
Practising Dhamma cannot be left to others; for priests, gurus, gods and even buddhas are powerless to clear the dust from our eyes. We must do it for ourselves. Living vicariously is not Practising Dhamma but an evasion of it; for this precious human birth provides the most fertile soil in which to nurture the seed of awakening. It must be tended with constant care and dedication if it is ever to bloom. No mere repetition of verses, or attendance at ceremonies, Practising Dhamma is the effective taking of refuge in the Buddha, Dhamma and Sangha. It pays rightful homage to the Buddha by following His advice; it honours the Dhamma with application; and affords proper respect to the Sangha in sure knowledge that admission to the arya-sangha, the Community of the Awakened, may be attained by all through Practising Dhamma.
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Andrew has been practising Buddhist Meditation for more than 20 years and leading online meditation courses at Vipassana.com since 1997. He is currently director of the Vipassana Fellowship and is based in the North West of England. He has taught Buddhist meditation in Europe and Asia.
