Enlightenment - How do we know that we practise the right path?

How can we find out whether we really understand the teachings and practise

the right path?

We can find out through the practice. If we practise in the wrong way we

may eventually find out that it does not lead to right understanding of the

realities of our daily life,

When we have heard the Dhamma from the right person, we should 'apply

the mind'; this is the third condition. We should not blindly follow the person

who teaches us Dhamma, but we should investigate the scriptures ourselves,

ponder over the Dhamma, and consider it carefully, in order to test the truth.

The real test of the truth is the practice itself. Therefore, the fourth

condition is 'conforming to the Dhamma', which is the practice: the

development of the Eightfold Path. By being mindful of the phenomena

appearing through the six doors we can prove whether it is true that these

phenomena are only nāma and rūpa, arising because of conditions. We can

prove whether they are impermanent or permanent, whether they are dukkha

or happiness, whether they are anattā or 'self'. Through the practice we will

have more confidence (saddhā) in the Buddha's teachings. We will have

more confidence when we experience that through right understanding of

nāma and rūpa in daily life and there will be less clinging to 'self'.

Lokuttara cittas cannot arise without the cultivation of the right conditions.

Some people wish for an end to dukkha but they do not develop

understanding in daily life. They hope that one day lokuttara cittas will arise.

The Buddha pointed out that the realization of the Four Noble Truths is

difficult, not in order to discourage people, but in order to remind them not to

be heedless.

We read in the 'Kindred Sayings' (V, Mahā-vagga, Book XII, Kindred Sayings

about the Truths, Ch. V, par. 5, The keyhole) that Ānanda watched in Vesālī

the Licchavi youths practising archery. He went to see the Buddha and said:

'Here, lord, robing myself in the forenoon and taking bowl and outer robe

I set out for Vesālī on my begging rounds.

Then, lord, I saw a number of Licchavi youths in the gymnasium

making practice at archery,

shooting even from a distance through a very small keyhole,

and splitting an arrow,

shot after shot, with never a miss.

And I said to myself, lord: 'Practised shots are these Licchavi youths!

Well practised shots indeed are these Licchavi youths,

to be able even at a distance to splinter an arrow

through a very small keyhole,

shot after shot, with never a miss!' '

'Now what think you, Ānanda?

Which is the harder, which is the harder task to compass:

To shoot like that or to pierce one strand of hair,

a hundred times divided, with another strand?'

'Why, lord, of course to split a hair in such a way is the harder,

much the harder task.'

'Just so, Ānanda, they who penetrate the meaning of:

This is dukkha,

this is the arising of dukkha,

this is the ceasing of dukkha,

this is the practice that leads to the ceasing of dukkha,

pierce through something much harder to pierce.

Wherefore, Ānanda, you must make an effort to realize:

This is dukkha.

This is the arising of dukkha.

This is the ceasing of dukkha.

This is the practice that leads to the ceasing of dukkha.'

I really feel discouraged when I hear this sutta. It seems that it is impossible

to attain enlightenment.

If one develops the right Path, not the wrong Path, one will know the Four

Noble Truths: one will attain enlightenment. The way to know the Four Noble

Truths is to be mindful of the realities which appear now: seeing, visible

object, lobha, dosa or any other reality. We should not be discouraged when

we do not seem to make rapid progress. Most people cling to a result and

they become impatient when they do not notice an immediate result; clinging

to a result, however, is not helpful for the development of wisdom, it is

akusala.

Some people feel that the development of samatha can give a more

immediate result. Samatha, when it is developed, has tranquillity as its result.

When jhāna is attained, lobha, dosa and moha are temporarily eliminated.

However, the attainment of jhāna is extremely difficult and many conditions

have to be cultivated. When one cultivates samatha, but one cannot attain

'access-concentration' or jhāna, the five hindrances are bound to arise: there

will be sensuous desire, ill-will, sloth and torpor, restlessness and worry, and

doubt.

The aim of vipassanā is not tranquillity, but the eradication of wrong view

and eventually of all defilements. This goal may seem far off, but each short

moment of right awareness of nāma or rūpa is very fruitful; it will help to

eliminate clinging to the concept of self. While one is mindful, there is no

lobha, dosa or moha. Although tranquillity is not the aim, at the moment of

right mindfulness the kusala citta is peaceful.