Dhamma Wheel | Right Living: Abstaining from Harming Living Beingsia

 

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RIGHT LIVING Undertaking the Commitment to Abstain from Harming Living Beings Harming living beings is unhealthy. Refraining from harming living beings is healthy. (MN 9) Abandoning the harming of living beings, one abstains from harming living beings; with rod and weapon laid aside, gentle and kindly, one abides compassionate to all living beings. (M 41) One practices thus: “Others may harm living beings, but I will abstain from the harming of living beings.” (MN 8) This is something that leads to the welfare and happiness of a person in this present life: accomplishment in protection. Here a person sets up protection and guards over the resources one has acquired . . . [thinking], “How can I prevent thieves from carrying it off, fire from burning it, floods from sweeping it away, and dishonest people from taking it?” (AN 8.54)

Reflection There is a practical side to the teachings of the historical Buddha that can be easy to overlook. He didn't just guide monks and nuns toward awakening; he also advised laypeople on how to live wisely. Here the emphasis is on the value of guarding the things you own and the beings under your protection. Life is precious, and the duty of a householder to protect their family, animals, and possessions was taken quite seriously.  Daily Practice It is easy to cause harm to living beings by neglecting to be careful in all you do. Now more than ever a commitment to non-harming means developing ways not only to avoid hurting living beings but also to nurture and protect them. Look at yourself and your life through the eyes of another: a pet, a wild animal, an ocean, an eco-system. And ask yourself, What more can I do to ensure their safety and well-being? Tomorrow: Restraining Unarisen Unhealthy States One week from today: Abstaining from Taking What is Not Given Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Dhamma Wheel | Right Action: Reflecting upon Bodily Action

 

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RIGHT ACTION Reflecting Upon Bodily Action However the seed is planted, in that way the fruit is gathered. Good things come from doing good deeds, bad things come from doing bad deeds. (SN 11.10) What is the purpose of a mirror? For the purpose of reflection. So too bodily action is to be done with repeated reflection. (MN 61) When you have done an action with the body, reflect upon that same bodily action thus: “Has this action I have done with the body led to both my own affliction and the affliction of another?” If, upon reflection, you know that it has, then tell someone you trust about it and undertake a commitment not to do it again. If you know it has not, then be content and feel happy about it. (MN 61)

Reflection Here we have a rare invitation to reflect on the past in a tradition that generally encourages us to keep our attention focused on the present moment. This is not an ancient form of psychotherapy but rather the recognition that reflecting on all our actions of body, speech, and mind in the past, present, and future can be a valuable learning tool. We refine our understanding of cause and effect in this way. Daily Practice See if you can get in the habit of looking at what you have done immediately after you do it. Notice the effect your actions have on your surroundings and particularly on other people. Notice if you seem to have caused someone harm or if you have hurt yourself in some way. If you are aware of causing affliction, be honest in admitting that and undertake a commitment to refrain from such an action in the future. Tomorrow: Abstaining from Harming Living Beings One week from today: Reflecting upon Verbal Action Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: Stop Worrying

 

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Stop Worrying One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. The Dalai Lama, “Countering Stress and Depression” CLICK HERE TO READ THE FULL ARTICLE

The Bardo of Cancer By Gregory Seizan Clark, PhD Buddhist tools to navigate the diagnosis, treatment, and aftermath of terminal illness. Read more »

Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - July 10, 2024 💌

 

Ram Dass on Creating a Sacred Space:

You create a space which is really what a church is like in this community. Then you have to invest that space with the Spirit. So you’ve got to keep feeding it. You’ve got to feed it fresh flowers and you’ve got to feed it love and you’ve got to feed it your karmas. If you’re living in one room, take a corner of the room and set up a little puja place. Get a mat that’s comfortable, then sit down there and be there for a while. Put a few holy books near it. And use it as a place where you can regain a center. Start your day from that place and end your day from that place.

- Ram Dass -

Via Daily Dharma: Emulating Buddha

 

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Emulating Buddha  Similar to the Buddha, we can learn to stop trying to escape the sobering truths of life, and instead be willing to experience them fully, looking at them deeply through and through. Mark Van Buren, “Understanding Dukkha” CLICK HERE TO READ THE FULL ARTICLE

‘The Natural Abiding’ By Miranda Shaw, PhD Tantric yogini Niguma writes about Mahamudra as empty bubbles in a translucent ocean. Read more »

Via Dhamma Wheel | Right Speech: Refraining from False Speech

 

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RIGHT SPEECH Refraining from False Speech False speech is unhealthy. Refraining from false speech is healthy. (MN 9) Abandoning false speech, one dwells refraining from false speech, a truth-speaker, one to be relied on, trustworthy, dependable, not a deceiver of the world. One does not in full awareness speak falsehood for one’s own ends or another’s ends, or for some trifling worldly end. (DN 1) One practices thus: “Others may speak falsely, but I shall abstain from false speech.” (MN 8) When one knows covert speech to be true, correct, and beneficial, one may utter it, knowing the time to do so. (MN 139)

Reflection There is nothing wrong with speaking privately and even secretly to someone as long as what is said is true and beneficial. There are times when discretion is entirely appropriate. The thing to guard against is resorting to covert speech as a way of hiding something that is not worthy of being spoken in the open. A good rule of thumb is to refrain from saying anything in private you would be ashamed of saying publicly. Daily Practice The restraint of false speech is important because what you say has an effect not only on other people but also on yourself. Pay attention to the quality of your mind when you speak covertly to someone and check to make sure that you are not drifting into states of mind that are harmful, such as ill will, hatred, or cruelty. You can learn to be intuitively aware of the quality of your emotions as you speak.  Tomorrow: Reflecting upon Bodily Action One week from today: Refraining from Malicious Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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