Fragments of a Teaching¹

First level: this is comprised of those who understand that they must practice themselves, and know how to do so. They take the Buddha, Dhamma and Sangha as their refuge and have resolved to practice diligently according to the teachings. These persons have discarded merely following customs and traditions, and instead use reason to examine for themselves the nature of the world. These are the group of ''Buddhist believers''.

Middle level: This group is comprised of those who have practiced until they have an unshakable faith in the teachings of the Buddha, the Dhamma and the Sangha. They also have penetrated to the understanding of the true nature of all compounded formations. These persons gradually reduce clinging and attachment. They do not hold onto things and their minds reach deep understanding of the Dhamma. Depending upon the degree of non-attachment and wisdom they are progressively known as stream-enterers, once-returners and non-returners, or simply, noble ones.

Highest level: This is the group of those whose practice has led them to the body, speech and mind of the Buddha. They are above the world, free of the world, and free of all attachment and clinging. They are known as arahants or free ones, the highest level of the noble ones.

How to Purify One's Morality

Morality is restraint and discipline of body and speech. On the formal level this is divided into classes of precepts for lay people and for monks and nuns. However, to speak in general terms, there is one basic characteristic - that is intention. When we are mindful or self-recollected, we have right intention. Practicing mindfulness (sati) and self-recollection (sampajañña) will generate good morality.

It is only natural that when we put on dirty clothes and our bodies are dirty, that out minds too will feel uncomfortable and depressed. However, if we keep our bodies clean and wear clean, neat clothes, it makes our minds light and cheerful. So too, when morality is not kept, our bodily actions and speech are dirty, and this is a cause for making the mind unhappy, distressed and heavy. We are separated from right practice and this prevents us from penetrating in the essence of the Dhamma in our minds. The wholesome bodily actions and speech themselves depend on mind, properly trained, since mind orders body and speech. Therefore, we must continue practice by training our minds.

Footnotes

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Given to the lay community at Wat Pah Pong in 1972