For the Buddha, practice was understood as involving three trainings, in wisdom, meditation, and ethics (sila). Ethics, typically under-emphasized in later Buddhism, including Western Buddhism, with sometimes clear negative consequences, had as its horizon helping others. The Buddha said: “Wander forth . . . for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world.” The later emphasis on the bodhisattva develops this emphasis further. In this talk, we suggest a contemporary “Eightfold Path” for understanding and responding to the current difficult times in the society and world. It’s outlined in terms of three wisdom guidelines, two meditation guidelines, and three ethics guidelines. The talk is followed by discussion.

We begin with brief instructions for developing samadhi (“placing together” or “concentration”), followed by basic mindfulness instructions and then guidance for working with the feeling-tone of pleasant or unpleasant, when it appears in the moderate range. We are mindful of pleasant or unpleasant and look for grasping or pushing away in some form, guided by core wisdom teachings.

After a brief review of the first two talks in this series, we explore the nature of ethical practice, one of the three core inter-related areas of training for the Buddha, along with training in meditation and in wisdom. We see how ethical practice has often been understood historically as having a social dimension, both in the teachings of the Buddha and later, as in the edicts of King Ashoka. We also explore some of the ways that ethical practice has been marginalized in Western Buddhist practice, with significant consequences. Then we look at the commonality of ethical guidelines in cross-religious context, with Donald telling some personal stories. Finally, we outline several ways to carry out ethical practice and then open up to discussion.

We continue our series of meditations and talks exploring the foundations of contemporary Buddhist practice. We begin by reviewing last week's talk on the basic model of Buddhist meditation, identifying three aspects of practice. These three are (1) developing samadhi or concentration; (2) cultivating three modes of liberating insight--into impermanence, dukkha or reactivity, and not-self; and (3) opening to awakened awareness. Then we focus on a crucial, central, and not always developed dimension of contemporary practice, especially for the vast majority of Western Buddhist practitioners who do not live in monastic contexts--bringing practice to everyday life. We identify nine ways of deepening daily life practice (see the attached document, #314). The talk is followed by discussion.

The talk begins to give the "big picture" about the nature of our practice, and how we come, in a way suitable to our times and places, to manifest wisdom, love and compassion, and skillful responses in our lives, increasingly more of the time. We reflect first on some of the challenges of our times, and how Buddhism, as it has moved to different cultures, has always taken new forms. A main part of the big picture, which is our main focus today, is a model of how meditation develops. We articulate a model involving three main forms of practice (that we can find in multiple Buddhist traditions): Developing samadhi (concentration), opening to liberating insight, and opening to awakened awareness. We explore each of the three and their relationship to each other. The talk is followed by discussion.

We begin with guidance to develop samadhi (concentration). About mid-way through, we move to mindfulness practice, cultivating insight, and then to two important areas of liberating insight--insight into impermanence and insight into reactivity (the most fundamental meaning of dukkha).

We first review of some of the themes explored last week. We look at the appropriateness of understanding and responding to social and political concerns, in the context of non-profit organizations and then in the context of the Buddha's teachings (which involved commentary on the caste system, on the origins of wars and poverty) and later Buddhist traditions (for example, King Ashoka, a practitioner in what is now India in 250 B.C.E. eliminated the death penalty, renounced war, and set up medical facilities for non-human animals). We then identify four foundations for bringing our attention to social and political concerns, including staying connected to the vision and practice of awakening and grounding ethically. This is followed by identifying, through the lens of teachings, six contemporary systems and ideologies (strengthened in the current U.S.) that manifest greed, aversion, and delusion and violate core ethical teachings. Then we look briefly at ways of practicing and responding individually, in connection with community. The talk is followed by discussion.

We begin with some guidance on developing samadhi (concentration) and stability, followed by practicing developing samadhi. After about 10 minutes developing samadhi, we move to mindfulness practice. After about another 10 minutes of practice, we then inquire into some of the emotions and thoughts that have been present recently, whether difficult or joyful, related to the current state of the society and world. We first relive a recent experience and then bring mindfulness to the somatic, emotional, and mental dimensions of experience. While staying silent, we also have a sense of being in community and sharing our experience. We then work with Kristen Neff's three-step self-compassion practice (shifting to a three-step joy or mudita practice if the experiences have been more positive).