01. What is Spiritual Practice?
In Buddhism, spiritual practice refers to what we do to improve three key aspects within ourselves – our moral conduct, mental development and wisdom. Another way of looking at it is to practise and perfect our compassion and wisdom - which are essential values which encompass all other virtues. The ultimate aim of spiritual practice is to attain liberation from all suffering - to attain True Happiness. It is also a cherished ideal to practise the way of the Bodhisattva - to benefit others with our spiritual cultivation through as many means as possible. This itself is part of spiritual cultivation - which leads to Buddhahood or perfect enlightenment.
02. Why is Spiritual Practice Important?
Beyond merely praying for material wealth and health, spiritual practice is for something much more precious. It is the nurturing of immeasurable spiritual wealth and health - which are the real causes of True Happiness. Without any spiritual well-being, material well-being might foster defilements and dissatisfactions instead, while being mistaken as the real causes for True Happiness.
03. Who can Take Up Spiritual Practice?
When we speak of Buddhist spiritual practice to the person on the street, some of the following images tend to come to mind… monks and nuns bowing, chanting, making offerings or meditating. These are definitely forms of spiritual practice, but there is much more to spiritual practice beyond this. Be we monastic or laypeople, we can all take up spiritual practice, which transcends status, gender, race and age. Buddhists join the monastic order only when they choose to fully dedicate their lives to personal spiritual practice and to share the Buddha's teachings with others.
04. What are Common Spiritual Practices?
Some common practices are as listed above. Ritualised practices serve to remind us of the Buddha's teachings. Bowing reminds us of the importance of having reverent humility so as to learn better. Chanting serves to familiarise ourselves with the Buddha's words and deeds, which we try to realise and live up to. Making offerings reminds us of specific virtues to nurture. And meditation is a systematic practice for the training of our mind to be calm, clear and insightful.
05. Are there Any Other Practices?
Strictly speaking, there are countless spiritual practices in Buddhism. In fact, any thought, word or deed that has the effect of helping one and/or others advance towards enlightenment can be considered a spiritual practice. Generally, there are two forms of spiritual practice – the ritualised and the non-ritualised. Ritualised practices are as explained above. Non-ritualised practice refers to the actualisation of Buddhist teachings in our everyday life beyond rituals. This encompasses virtually every other aspect of our lives. For example, being a responsible child, parent, friend, employee... The challenge is to always respond virtuously to the world, to interact with others with compassion and wisdom, especially when we deal with problems.
06. Should Practice be Regular?
This depends on what is meant by "regular". Does it imply that there are also regular "breaks" from practice? Ideally, Dharma practice is to be a 24/7 matter. In this sense, spiritual practice is always ongoing - in every minute and second. A diligent Buddhist practitioner does not go on breaks by taking time off, by conducting himself in ways contradictory to the principles of the Dharma. For example, one does not excuse oneself from observing a certain moral precept once in a while, as and when one feels like it. If one has committed to the precepts, one should strive to always observe the precepts as well as possible - unless there are valid altruistic reasons which call for exception in special situations.
07. Should We Have Special Practices Too?
This brings us to the other aspect of "regular practice". Other than living the Dharma in everyday life, it is also important to have sessional practices regularly. This refers to conscientiously setting time aside to have, for example, daily or weekly practices - such as sessions for individual or group chanting, Dharma-study and/or meditation. Regulated and methodical sessional practices help to concentrate our spiritual practice within shorter spans of time. It ensures that we dedicate time to have more focused spiritual practice, beyond trying to practise the Dharma is less organised ways in the midst of being busy with worldly matters. Attending retreats more or less regularly, eg. once every three months or twice a year is also a good practice.
08. Is Spiritual Practice Difficult?
Spiritual practice is only as difficult as one is reluctant to try or persevere. As with any other form of practice, it might seem challenging at first. However, everything worthy of our efforts is usually initially challenging. If it were not, we would not need to practise. And practice does make perfect - which is how the Buddha attained perfect enlightenment. We should always be inspired by his great example of how he achieved this, which should serve as a constant reminder to us that we can accomplish what he did too.
09. What are Some Common Difficulties?
When we lose mindfulness during practice sessions, we tend to go through the motion. This makes the practice hollow, and should be guarded against. There are two kinds of discipline needed for spiritual practice. The first is discipline against laziness - to stick to regulated practices. The second discipline is to always stretch and expand one's practice, to let its positive element seep into and thoroughly permeate our everyday lives, by actualising more and more of what we learn of the Dharma. Arguably, it takes much more discipline to implement the teachings of the Dharma in everyday life, which is the bulk of our time beyond sessional practice. However, both forms of discipline are equally important in fostering each other.
10. What is the Ultimate Spiritual Practice?
The ultimate practice has no fixed method, form or subject. It is the practice of spontaneously responding in the most appropriate of ways to whatever we encounter, with the best of our compassion and wisdom to benefit oneself and others. The only "fixation" is that such practice springs from the pure altruistic motivation to bring happiness to one and all (Bodhicitta). Even so, this motivation is not clung to such that brings unhappiness to anyone. Because there are no hard and fast fixations, spiritual practice thus becomes always pliant, free and skilful. Of course, it takes much practice to be able to practise in this way! May all practise the Dharma steadily, and swiftly attain the fruits of spiritual cultivation. And may all aid each other in their spiritual practice!
[adapted from TheDailyEnlightenment.com]
Gen Kelsang Pagpa is the principal teacher at Manjushri Kadampa Centre. He is a senior disciple of Geshe Kelsang Gyatso and has been a Buddhist monk since 1996. He studied for seven years at Madhyamaka Centre in Yorkshire, England and then for five years at Manjushri Kadampa Meditation Centre, the Mother Centre of Kadampa Buddhism, in Cumbria England. Gen Pagpa has taught extensively in the UK, and has been teaching in Malaysia since 2004. 
