Via Dhamma Wheel | Right Living: Abstaining from Harming Living Beings

 

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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 with compassion toward all living beings. (MN 41) One practices thus: "Others may harm living beings, but I will abstain from harming living beings." (MN 8) There is a gift, which is a great gift—pristine, long-standing, traditional, ancient, unadulterated—that will never be suspect. Here a noble person gives up the destruction of life and refrains from it. In doing so, one gives freedom from fear, hostility, and oppression to an immeasurable number of beings. (AN 8.39)

Reflection The path factor of right living is often called right livelihood, and it has to do with the practical effects of how we work in the world. Right livelihood is primarily a teaching for laypeople, as monks and nuns engage in no worldly affairs. Here we will focus on the so-called "ethical precepts," the first of which is to take care not to kill or cause injury to other living beings. This is the central organizing principle of all Buddhist ethics. Daily Practice Ethical integrity can be seen as a gift that you give to others, the gift of harmlessness. It is not a set of rules you have to follow but a set of guidelines to help you calibrate your behavior toward promoting welfare, both your own and that of others, and avoiding harm. Try to gradually develop this attitude so that you will be gentle with other creatures as an act of generosity rather than of forced discipline. 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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Understanding Karma Karma, as Buddhists and scholars have pointed out, is both individual and collective. David L. McMahan, “The Dilemmas of Digital Samsara” CLICK HERE TO READ THE ARTICLE

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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 wish to do an action with the body, reflect on that same bodily action thus: "Would this action I wish to do with the body lead to my own affliction?" If, on reflection, you know that it would, then do not do it. If you know that it would not, then proceed. (MN 61)

Reflection The word for action is kamma in Pali, karma in Sanskrit, and the quality of our actions is a matter of great concern in the Buddhist tradition. We act with the body, speech, and mind, and each of these will be considered in turn. The teaching here is partly to learn how to pay close attention to what we are doing and partly to notice the ethical consequences of our actions.  Daily Practice To reflect on our actions is to bring conscious awareness to them. Most of what we do is done unconsciously, so the practice is to become conscious of what we are doing instead of doing it automatically. Start here with intention. Pay careful attention to the process of making simple choices, such as moving your hand or not, and see if you can catch when intention arises. Also note the ethical quality of your choices: Is a choice healthy or unhealthy? 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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 Buddhism

Many people misunderstand Buddhism.

They think it’s another religion with rituals, prayers, and a pathway to heaven.

But the Buddha never promised heaven, nor did he claim to control your destiny.

Buddhism is far more profound:

It teaches that your mind shapes your entire reality.

Your thoughts influence your emotions.

Your emotions influence your choices.

Your choices shape your life.

Heaven and hell are not places somewhere else —

they are states you create within your own consciousness.

There is no God deciding your fate.

No external judge writing your destiny.

In Buddhism, you are responsible for your actions, your growth, and your freedom.

You are your own master.

And every Buddhist teaching —

mindfulness, compassion, wisdom, detachment, awareness —

exists to help you master that mastery.

When you observe your mind, you understand suffering.

When you control your reactions, you find peace.

When you understand impermanence, you let go.

When you act with kindness, you heal.

When you cultivate awareness, you awaken.

The path isn’t upward — it’s inward.

Not worship, but wisdom.

Not salvation, but self-realization.

Buddhism is the art of mastering the mind —

because once you master your mind,

you master your life.