A personal blog by a graying (mostly Anglo with light African-American roots) gay left leaning liberal progressive married college-educated Buddhist Baha'i BBC/NPR-listening Professor Emeritus now following the Dharma in Minas Gerais, Brasil.
Do
not fear failure. Whatever happened in the past is past; do not worry
about it happening again. Before you meet with success, failure is
natural and necessary. As a baby learns to walk, it keeps falling down.
Is this failure?
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 with compassion toward all living beings. (MN 41) One practices
thus: "Others may harm living beings, but I will abstain from the
harming of living beings." (MN 8)
A layperson is not to engage in the livelihood of trading in weapons. (AN 5.177)
Reflection
Everyone has to
earn a living somehow, and all human activities involve some form of
harm to others. The Buddha encouraged his followers to abstain from
certain trades that do the most harm, including involvement with weapons
of warfare. He did not condemn them as morally wrong but pointed out
that the harm caused by weapons rebounds on the worker and has a
cumulative unhealthy effect on the mind.
Daily Practice
Think about
what you do professionally and reflect on how much harm to other beings
is intrinsic to the job. If there are ways to mitigate this harm, try to
implement changes in how things are done. If you are engaged in a job
that is fundamentally harmful, such as making or deploying weapons that
are used to kill, then it would contribute to your welfare to look for
another line of work.
Tomorrow: Restraining Unarisen Unhealthy States One week from today: Abstaining from Taking What is Not Given
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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 on that same bodily
action thus: "Has this action I have done with the body led to my own
affliction?" If, on 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
While the
practice has to do with being present in the moment, we are also
encouraged to reflect on past action with the same diligence we apply to
present action and intention for future action. If we have done harm in
the past, it is healing to bring it out in the open by revealing it to
another. Not necessarily a religious figure with the power to
forgive—there is no such person in Buddhism—but simply a person you
trust.
Daily Practice
Practice having
no secrets. Whenever you do something, even a very small thing, that
you feel was wrong or hurtful in some way, make a point of "coming
clean" about it to someone. Perhaps you apologize to someone you’ve
harmed or confess your errors to a trusted friend. With this as an
ongoing practice, you may find yourself feeling lighter, unburdened by
the things you do that are not quite right.
Tomorrow: Abstaining from Harming Living Beings One week from today: Reflecting upon Verbal Action
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