A reflection on the teaching of Ajahn Ganha: "We have to do good for the sake of goodness. We observe the precepts for the sake of keeping precepts. When we practice samadhi meditation, we practice for the sake of meditation. When we cultivate our wisdom, it is just for the sake of cultivating the wisdom. Then we can gain the peacefulness of mind and wisdom at the same time."

We first explore in general the relationship of core teachings and practices to the social and political dimensions of our lives. We see that Buddhist practice in the West has commonly emphasized meditation and inner practices, often neglecting or marginalizing the ethical training that traditionally is one of the three dimensions of training, even though the Buddha did often give social commentary (e.g., on the caste system) and at times social interpretations of the ethical precepts ("Let one not destroy life nor cause others to destroy life and, also, not approve of others’ killing. . . . Let one not cause to steal, nor approve of others’ stealing.'). We explore a vision of individual and collective awakening, inspired in part by more contemporary traditions of socially engaged Buddhism initially developed by pioneers like Thich Nhat Hanh, Sulak Sivaraksa, A.T. Ariyaratne, Dr. Ambedkar, Joanna Macy, and Robert Aitken. Then we give some attention to how to connect inner and outer practices, particularly focusing, as we did in the guided meditation, on practicing with challenging emotions and thoughts, and clarifying ways to act in the world. The talk is followed by discussion and ends with the setting of intentions.

5 mins for chanting refuges and precepts, then a careful guided meditation on mindfulness of thought. We create a base of being mindful with the breath and body to allow us some perspective on thought as a direct stream of phenomena.

Introducing the five indriya, focusing on the first one, confidence or trust, and how taking refuge in Buddha, Dharma and Sangha and committing to the five precepts helps strengthen inner confidence

The Buddha invites us to 'Live in Joy', touching its source in our own hearts. Mindfulness allows us to clearly see subtle joys and how to cultivate them: joy sustains the heart and leads to liberation. This retreat explores reliable kinds joy that are accessible in every moment, opens our eyes to unexpected sources of joy, and explore the role joy plays in temporary awakening. Knowing the doorway to this nourishment can support us in daily life, and in the challenges of our times.

Land acknowledgment, lineage honoring (homage to the ancestral roots), ancestral honoring. Precepts/taking refuge. The song Honoring, humming.

We will explore ways to engage with the precepts-as prescriptive prohibition; as compassionate inquiry; and as a description of Buddha's mind. To support San Francisco Insight Meditation Community, please go here: sfinsight.org/donate

Welcome Forming the container Brief overview Refuges and Precepts

Looking at ethical actions in terms of the five precepts, exploring the two aspects of restraint and cultivation; while exploring the impact of various feeling tones on our impulses and attitudes.

Ajahn provides a way to hold and use precepts

We start by reviewing briefly the two times' accounts of the foundations for practicing with differences and conflicts, first giving a definition of "conflict" as a difference of values, goals, or strategies, and not necessarily involving hostility or aggression. There's an invitation to focus on a conflict in one's life that is in the moderate range of difficulty, and bring this to mind as we work with ten foundations of skillful practice with conflict. We look again briefly at the multiple reasons why bringing our practice to conflicts is often difficult, and then review the more "inner" four foundations of skillful practice with conflict (1-4). We then bring in six further foundations which are more "outer," including (5) developing guidelines and agreements, especially in groups or organizations, but also with individuals; (6) clarifying a vision of a "win-win" or "both-and" approach to conflicts that meet the underlying interests or needs of all concerned; and (7) developing empathy. We offer two brief empathy practices, including one done in the context of one's own conflict. Three further foundations are offered: (8) grounding in Buddhist ethics, particularly the precepts and the understanding that one should bring care and kindness to all, and that all have Buddha Nature; (9) skillful speech (part of ethical training); and (10) the bringing of these ethical dimensions into collective life, through nonviolent action and the concept, in Dr. King's work, of the beloved community. After the talk, there is a discussion.

This talk unfolds teachings on sila, Buddhist ethics. It will explore the precepts as the heart of the Path, and share how we can use them to stay awake in daily life.

We are always in the centre of our lives, always present, always here.

After illustrating the importance of wisdom by relating a Jataka tale, Sayadaw spoke about the Buddha, the practice of satipatthana for the development of intuitive wisdom.

We are travelling a spiritual highway. Our precepts are like safety belts – upholding the core of our humanity with moral restraints that serve as both compass and anchor. They also act like brakes on our Dhamma vehicle, safeguarding us through the wilderness of the world while grounding the mind in an integrity of presence. With pure awareness, we have a stethoscope of the mind, steering and balancing us joyfully on the path so that we can wake up out of the darkness. We carry the Buddha in our hearts like an imperishable lamp, a supremely compassionate parent, our wise and formidable shepherd to help us overcome every hardship. Yes, we’re in self-drive – selfless – crossing to the far shore, Nibbana.

This recording also includes Alan Lewis

00:18 Whenever I tell someone about my worries or problems I'll be told to think positive. Does positive thinking accord with the teaching of the buddha? 06:16 I've been practicing with the satipatana sutta, establishing mindfulness. Often I get confused with the words "externally and internally" parts of the awareness practice. Can you help please? 24:37 I'm working on opening, meeting and releasing with the sympathetic attitude. I've noticed some joy and yet in unexpected circumstances I've become defensive and angry and this leads to shame. What do you advise? 30:50 If I can't get to a center where there is a more authentically embodied practice, could I practice with traditions that are more disembodied? 33:20 You mentioned the Great Forty sutta (https://www.dhammatalks.org/suttas/MN/MN117.html) regarding the basis of samadhi. Surely it needs the five precepts to be steadfast in right view etc? 37:44 As individuals we have creative potential, skills etc. Do we invite that unique particularity to manifest in our lives?

Precepts are a vehicle for happiness and comfort for the heart – supporting that which can be liberated.

We express the precepts through our external behaviours and internally by how we react to the world. Gaining internal support for coolness and richness to discover our proper centre.

Skilful use of fields – of precepts, skills, virtues, relaxing the sense of self and releasing the citta from it.

Training precepts provide ancient themes for spiritual development, establishing boundaries of restraint. They are guardians of the world creating happiness for yourself and others.

The cultivation of right view of understanding can pave the way to ultimate happiness.

Refuge is refuge in balance and harmony, what we have in common, rather than the individual. The precepts are a voluntary taking on of training rules for mindfulness.

A review of the retreat’s theme. An opportunity to bring ethical concepts, precepts, and concerns to the forefront and to understand and appreciate their heart feelings.

Beginning with a brief overview of the five training precepts (Di), then connecting to our retreat aspirations, relinquishment of mobile phones and some relational practice exploring dāna as a support for Wise Effort (Jill)

This recording also includes Ayya Anopama

Refuges and precepts provide a field of conscience and concern that wards off carelessness, imbalance, distractedness and negativity – and helps in moving towards a true norm that won’t let us down.

Heart-mind will be shaped by whatever we put our attention into, so aim to shape it with supportive influences. A commitment to integrity will shape the mind to be steady, strong, confident, reliable. Shape it around refuges and precepts, for your own welfare and the welfare of others.

How do I know if I have stream entry; how is fasting a benefit for practice; is body contemplation needed, how often; how to live with someone who lacks integrity; sāti and samādhi; experience of rapture during meditation; difficult to see dukkha in sense pleasures; observing eight precepts; keeping ‘not eating after noon’ based on which time zone; issue of entitlement; receiving guidance from a teacher; understanding causes and conditions for clarity.

Determining to keep precepts is a way to cross the floods. They help check and restrain urges of gratification, malice and escapism. Coming from a place of ethics and mutuality naturally gives rise to pleasant states of being, giving us an orientation we want to remain with rather than following the immediate pull of inclination.

It’s very helpful to start the day with resolution: What can I say no to? What can I say yes to? Using the precepts as a frame, generate boundaries that will moderate energies and help you remain firm and grounded in the face of the floods.

This introduction was given to the group in Madrid ans is my usual introduction to the Mahasi Method.

This talk addresses the third ethical precept — refraining from sexual misconduct. Practicing with the precepts involves becoming mindful of our actions, recognizing the effects that our actions have on ourselves and others, learning to respond to our thoughts and feelings with wisdom, kindness, and restraint, and honoring our commitments. This precept provides opportunities to work with the movement of sexual desire and sensual lust. The views of sexuality that were prevalent in ancient India differ from contemporary norms, however, we can apply the underlying intention toward non-harming to contemplate and purify our own conduct. Shaila Catherine offers suggestions forgiving past unskillful actions, and strengthening our capacity for restraint.

Citta’s receptive quality is both its vulnerability and strength. It has to be protected until it is strong enough to repel corrupting influences. Cultivate themes and meanings that unbind and strengthen the heart – Buddha, precepts, lovingkindness. Citta then has a place to withdraw to.

Take refuge and commit to ethical precepts to deepen the purification of virtue within us. This is the basis for true happiness. We take refuge in enlightened wisdom, and in our ability to awaken. We have faith that we can realize that Truth by ourselves – in this life; and we trust in this timeless teaching, worthy of our effort, worthy of our attention, worthy of our faith, and worthy of our refuge.

Precepts are what most skillfully link citta to the world of sense contact. Without this ethical sense, citta runs out and gets into damaging circumstances. Precepts are the way you communicate the Dhamma through your actions into the world.

The fundamental citta sense is an ethical sense. We try to encourage that with precepts. This is how we align ourselves to citta.

This event of Kathina encapsulates the skillful qualities associated with social harmony and cohesion – qualities of generosity and sharing, precepts and virtue, gentle speech and service. Recollecting the goodness of such actions, the heart grows and is strengthened.

Venerable Bhante Buddharakkhita's opening talk--given at the Uganda Buddhist Centre temple. Instructions on taking the refuges and precepts, call & response chanting, and remarks.