One of the principle tenets of Buddhism is to try to avoid harming living beings. To avoid harming others we generally need to practice restraint out of lovingkindness. It’s just too easy to inadvertently hurt others, or not foresee the consequences of our actions. Even spiritual practitioners, wishing not to cause harm, have to mindfully practice restraint motivated by kindness. 

The story of the monk who killed a swan

“Once there was a bhikkhu [monk] who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird…The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.

Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue." 

Then the Buddha spoke in verse as follows:

The one with Hands restrained, 

Feet restrained, 

Speech restrained,

Who is foremost among the restrained, 

Inwardly delighted, 

Composed, 

Solitary, 

And contented,

Is called a bhikkhu. (Verse 362)

—Buddha, The Dhammapada 

The Buddha gave a talk on the 11 benefits of loving-kindness meditation, and according to this article, some of which are now supported by science (Nash, 2019).

11 Benefits of Practicing Lovingkindness 

You sleep well.

You awaken refreshed.

You don’t have bad dreams.

Other people regard you with affection.

Animals and pets regard you with affection.

Celestial beings protect you.

You will be free from injury from fire, weapons, and poison.

You can concentrate quickly.

You have a bright complexion.

You will die peacefully, free of fear and agitation.

If you fail to attain enlightenment, you will have a pleasant rebirth (Nash, 2019).

References and Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=362

Nash, J, Ph.D. (2019). What is Loving-kindness Meditation. PositivePsychology.com. https://positivepsychology.com/loving-kindness-meditation/

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The practice of restraint is a crucial part of the Buddhist path to enlightenment. It involves abstaining from harmful thoughts, speech, and actions that lead to suffering for oneself and others. In this episode, we look at the practice of restraint to protect and help ourselves. The Buddha speaks so much about the wisdom of guarding the sense doors and practicing restraint. For if we don't practice restraint at all, we have no control over where our life is headed. We are like a wheel spinning out of control.

 Guarding the sense doors: 

• eye, ear, nose, tongue, body and mind

Restraint is part of the practice of ethical discipline, one of the three pillars of Buddhist training, along with universal compassion and wisdom. Restraint is essential for cultivating virtue and good karma and developing a calm and focused mind. By restraining from harmful actions, we purify our minds and develop a sense of self-control and discipline.

 In Buddhism, the practice of restraint is guided by the Five Precepts, which are basic ethical guidelines that many lay followers vow to live by. 

 These Five Precepts are:

1. Refrain from taking the life of any living being

2. Refrain from taking what is not given

3. Refrain from engaging in sexual misconduct

4. Refrain from false speech

5. Refrain from taking intoxicants that cloud the mind

 In addition to the Five Precepts, there are other guidelines for restraint, such as refraining from harsh speech, divisive speech, and gossip. The practice of restraint is not just about avoiding negative actions, but also about cultivating positive qualities such as kindness, generosity, and compassion, which we will look at in the next episode. 

 The Week's Mindfulness Practice of Restraint 

In your life as it is now, is there Anything you should practice restraint with? Is there Anything you're doing that feeds non-virtue? Are there habits that are harmful to yourself or others?

Examples of guarding the sense doors:

• The ear: Is there some way you should practice restraint in listening? For example, someone may have a bad effect on you; when you talk at length, it encourages you to be angry at others. 

• Nose and tongue: restraint regarding food

• Body: restraint in body, sex, stealing, killing, hurting

• Mind: restraint of mind, refrain from thinking and dwelling on something that causes delusion

 JoAnn suggests choosing one way to practice restraint in the coming week. Specifically, select the practice of restraint that will bring you the most benefit and peace. You may find that restraint looks like moderation, or it could mean restraining completely from something.

In daily practice, watch for the moment when restraint is called for. Then, with mindfulness, practice restraint as you've planned. But don't be hard on yourself when you slip up! Progress is progress; perfection is enlightenment (and we aren't there yet).

 The Story of Five Monks

“While residing at the Jetavana monastery, the Buddha uttered Verses (360) and (361) of this book, with reference to five bhikkhus [monks].

 Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."

 Then the Buddha spoke in verse as follows:

 Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue. (Verse 360)

 Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu [monk] restrained in all the senses is freed from all ills. (Verse 360) 

Source

 References and Links

 Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=360

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Wealth destroys those who lack in wisdom, But not those who seek the beyond. Craving wealth, those lacking wisdom Destroy themselves As well as others. (355) 

Weeds are the ruin of fields; Passion is the ruin of people. So offerings to those free of passion Bear great fruit. (356) 

Weeds are the ruin of fields; Ill will is the ruin of people. So offerings to those free of ill will Bear great fruit. (357) 

Weeds are the ruin of fields; Delusion is the ruin of people. So offerings to those free of delusion Bear great fruit. (358) 

Weeds are the ruin of fields; Longing is the ruin of people. So offerings to those free of longing Bear great fruit. (359)

The Sangha is one of the Three Jewels of Buddhism, alongside the Buddha and the Dharma (the teachings of the Buddha). Traditionally, the Sangha is comprised of monastics, spiritual teachers, bodhisattvas and enlightened beings. Taking refuge in the Three Jewels is considered the doorway into Buddhism, the way to become a Buddhist. Even if one has no intention of becoming a Buddhist, refuge in a teacher, the teachings, and a spiritual community is a fundamental step towards simply attaining inner peace. But refuge can be seen as the first step, or realization, toward attaining enlightenment, complete liberation from suffering.

The Sangha plays an important role in Buddhist practice. It provides a supportive community for practitioners to learn from and practice with. So we can say that the people we practice with and the teachers we learn from are part of our Sangha, spiritual community.

The Sangha also creates a field of merit. Merit refers to “good karma.” When you have seen people, perhaps on TV,  visit monasteries and make offerings to monks and nuns, they are making offerings to the field of merit in order to create exceptionally powerful “good karma.” But we can create good karma towards the field of merit in many ways. For example, the Buddha or any Buddhist spiritual teacher, would be so happy for you to practice patience or compassion as an offering. This episode explains many ways we can create good karma towards the field of merit and practical ways to build or strengthen Sangha, a spiritual community, for ourselves.

Wealth destroys those who lack in wisdom, But not those who seek the beyond. Craving wealth, those lacking wisdom Destroy themselves As well as others. (355) 

Weeds are the ruin of fields; Passion is the ruin of people. So offerings to those free of passion Bear great fruit. (356) 

Weeds are the ruin of fields; Ill will is the ruin of people. So offerings to those free of ill will Bear great fruit. (357) 

Weeds are the ruin of fields; Delusion is the ruin of people. So offerings to those free of delusion Bear great fruit. (358) 

Weeds are the ruin of fields; Longing is the ruin of people. So offerings to those free of longing Bear great fruit. (359)

--Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

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Taking refuge in the Dharma means we turn to the spiritual teaching of Buddha to help us solve our problems to alleviate pain. It means we commit to working on ourselves. Having taken refuge in the Dharma, reality itself becomes our greatest teacher. If we see everything as an opportunity for learning and growth, everything we experience becomes usable on our path toward freedom. We find solutions to our problems inside. 

People turn to many sources of false refuge: drugs or alcohol, relationships, television, food…the list of possibilities is endless. You find that false sources of refuge cause more problems, unwanted side effects, and give only the briefest relief. Sometimes they just cause suffering when you hope for relief. 

There is a four point way to check whether what you are turning to is false refuge or real refuge:

1. Does it create any unwanted side effects or more problems?

2. Does it address the real source of the problem?

3. Does it create peace in the mind?

            4. .       Does it always give you relief when you turn to it? 

If you answered yes to all four questions = real refuge 

If you answered no to any of these questions = false refuge 

To engage in the mindfulness practice offered in this episode, we try to solve some recurrent problem in our life by going for refuge to dharma by putting the teachings of Buddha into practice. We might respond with real refuge by developing compassion, practicing patience, or observing how our mind is creating the problem (wisdom). 

We can also check and mindfully observe when we are taking false refuge. For example, we can ask ourselves in a moment if observation, is what I'm doing now false refuge, does it have unwanted side effects, or cause more problems? Each of us can discover the real refuge or solution for ourselves. What a relief! 

The gift of Dharma surpasses all gifts. 

The taste of Dharma surpasses all tastes. 

The delight in Dharma surpasses all delights. 

The destruction of craving conquers all suffering. (354)

--Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

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At the start of this three part series on Refuge, this episode explores what it means to take refuge in Buddha. The most simple way to take refuge in Buddha means relying on Buddha as a teacher. This requires studying and applying dharma in daily life, which leads to an understanding that dharma and daily life are inseparable. 

To take refuge to a deeper level, what is called ultimate refuge in Buddha, means to identity with our Buddha-nature, to take inspiration from beings who were once just like us but are now enlightened, and follow their teachings. At this point, we start identifying ourselves with the enlightened beings of the past, present, and future. We see them as examples of what we can become and as guides to that same state of awakening. Right now awakening is just a seed, but this seed is indestructible. Awakening is in our nature, indestructible, just as sleeping and waking are irrevocably part of our daily rhythm. 

To say, “I take refuge in Buddha” means I put my faith in my Buddha-nature, not a man who lived in India 2500 years ago. The meaning of the man who attained enlightenment in ancient India is that he points to what we can do and what he can teach us. This is similar to what we do when we take any teacher. If we want to learn to paint with watercolors, we find a teacher whose skill we believe in, and we learn from them. What we’re trying to learn from Buddha is how to experience our real nature. And to have faith in Buddha is to have faith in our pure nature and potential.

When we take refuge in Buddha this way, as revealing our Buddha-nature, we identify with our indestructible seed of enlightenment. At the moment it may seem like that seed is dormant in a field of weeds, with thorny trees and patches burnt to the ground. But if we see examples like Buddha and take refuge in Buddha's teachings by practicing them, that seed begins to sprout and then take root. The more we believe in our basic goodness, the more inspired we are to nurture that pure seed. And soon the seed becomes a sapling and then a great tree of wisdom that shelters other living beings beneath it. 

Through refuge in Buddha, great compassion, great wisdom, and great skill will take root in us so that we ourselves come to embody these qualities. Eventually, from refuge in Buddha as a guide, we ourselves become the teacher, the Buddha, and, as such, can give immeasurable help to all beings.

“I am all-conquering, all-knowing, 

Stained by nothing. 

Letting go of everything, 

Released through the destruction of craving 

And having known directly on my own, 

Whom could I point to [as my teacher]?” (353)*

--Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)

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Fearlessness is much talked about in Buddhism, particularly the idea of becoming fearless. In this episode we look at that which causes us fear, antidotes to fear, and tapping into our own bravery.  It’s important to begin a discussion on fear according to Buddhism, to understand that Buddha distinguished between skillful fear and unskillful fear. Skillful fear can be a helpful tool to motivate us towards skillful action, like a person who sees a train barreling down the track and feels fear of sitting on the tracks. If the fear is unskillful, however, it leads us to unskillful action instead. This episode explores unskillful fear and how to overcome it. 

 When we look at things which cause us unskillful fear, they range from:

• fear of things which may or may not happen 

• fear of the unpleasantness of things which will happen, like aging 

• fear for those we love 

The Story of Mara Trying to Frighten the Buddha’s Son 

“While residing at the Jetavana monastery, the Buddha uttered Verses (351) and (352) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha.

On one occasion, a large number of monks arrived at the Jetavana monastery where Buddha was staying, together with his followers and his son, Rahula. To put up the guest monks Rahula decided to go and sleep near the door, just outside the chamber of the Buddha. Mara, representing a devil figure, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."

Then the Buddha spoke in verse as follows:

Verse 351: He who has attained arahatship [Buddhahood] is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him).

Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a  great man."

References and Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=351

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Sometimes we find it hard to reach goals or put effort into things we desperately want to improve. Why is this—when the wish is there? Attachment to what is meaningless or nonvirtuous might be the obstacle when the wish to change is there but effort is lacking. For example, someone might want to improve their health, but they’re also  attached to relaxing on the couch after work rather than exercising. Someone might deeply wish to improve their relationship, but they’re also attached to playing videos games rather than spending time with their loved one. 

We only have a limited amount of time to devote to what is truly important to us. A turning point comes when we decide to put energy into our most important goals.  Check out this episode to discover how to clear the path to attaining what we value most.

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.”

Source

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348

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Buddha said, “with effort, we have all attainments.” We can achieve any goal, no matter how lofty, with enough continued effort, even becoming a bodhisattva and attaining enlightenment. So why do such noble goals seem so hard to achieve? Because there are obstacles to effort, and, often, they playa do,I aTM role in our life. 

The three main obstacles to effort are as follows:

• Procrastination 

• Discouragement 

• Attachment to what is meaningless or non-virtuous 

It is said that if you have one of these obstacles, you have all three. In this episode, we look at attachment to what is meaningless or non-virtuous, and how it keeps us from putting energy into what is most important to us. The weekly mindfulness practice that follows is to watch our mind and see how attachment is functioning to impede the attainment of important goals and investing effort into what we value most.

The Story of Culadhanuggaha, speaks of attachment impeding one young monk’s goals to keeping his vows.

“While residing at the Jetavana monastery, the Buddha uttered Verses (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences.

Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.

The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."

Then the Buddha spoke in verse as follows:

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.”

Source

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348

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One way of practicing non-attachment can be expressed with the popular phrase, “Let go.” In verse 348 of the Dhammwpada, Buddha says, “ Let go of the past, 

let go of the future, let go of the present.” But what does it mean to let go? When we are attached to something, we are attached because of the way we’re thinking about it. For example, we don't suffer today because of what someone did to us in the past, but because of the resentment we are have thinking about it. If we worry about not having enough money in the future, it's not because that will actually happen (for how would we know), but because of how of we're thinking. To stop the suffering that comes with attachment to things of the past, present, and future, we first identify the obsessive or painful way we think about them. Then we find a new way to think about them that beings us peace and contentment rather than pain and longing. I like to call the practice:

“Let go into peace.”

This practice of non-attachment involves mindfully noticing the disturbing way of thinking, then replacing it with a beneficial way of thinking. In the example above with a past resentment, when we catch ourselves thinking about what someone did and it causing a painful feeling to arise, we change our thoughts to compassionate ones about that person who harmed us. We let go of resentment into something beneficial, compassionate. 

Some ways to practicing letting go into something beneficial:

• Let go of the past: forgive yourself, forgive others. Let go into lessons learned.
• Let go of regrets and guilt. If we understand impermanence, we know we’re not even the same person. Let go into compassion for our self and lessons learned.
• Let go of the present; let go of expectations so you can enjoy. 
• Let go of the present and practice contentment. Enjoy the wonder of the moment. 
• Let go of the future and stop worrying. Have hope. Have faith that you can handle anything that comes. 
• Let go of the future, wishing for something obsessively, greener grass, and enjoy what you have. Let go and practice gratitude and contentment. 

The verse Buddha spoke about keep letting go car from the story of Uggasena that follows. 

The Story of Uggasena

“While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer.

Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.

In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.

Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths” (Daw Mya Tin, 1986).

Let go of the past, 

let go of the future, 

Let go of the present. 

Gone beyond becoming, 

With the mind released in every way, 

You do not again undergo birth and old age. (348)*

—Buddha, The Dhammapada 

References and Links

AccessToInsight.org. The First Noble Truth.

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348

Find us at the links below: 

Facebook:https://www.facebook.com/Buddhismforeveryone

Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/

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