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Tuesday, July 8, 2025

The Ten Perfections

The Ten Perfections Sean Oakes How does an ordinary, suffering person become a fully-awakened Buddha? When the followers of the Buddha reflected on their teacher’s amazing qualities, they identified a set of ten powerful practices that seemed to have been brought to perfection in him, and the idea developed that he must have cultivated them over many lifetimes. These practices came to be known as the “perfections” (pāramī), and they cover everything from the relational trainings in ethics and generosity, to supports for long-term discipline like energy and resolve, all the way to the mature qualities of wisdom, lovingkindness, and equanimity. The ten perfections are the qualities necessary for full awakening, a description of how awakened beings move through the world, and a map for bringing the Dharma into everything we do. The ten perfections
Giving (dāna) Ethics (sīla) Renunciation (nekkhamma) Wisdom (pañña) Energy (viriya) Patience (khanti) Truthfulness (sacca) Resolve (adhiṭṭhāna) Lovingkindness (mettā) Equanimity (upekkhā) Like many of the lists, the pāramīs are both a set of qualities to work on all at once and a sequence that moves from foundational practices to more advanced and liberating ones. It begins as the Buddha often taught, with giving (dāna), ethics (sīla), and renunciation (nekkhamma). These foundational disciplines set us on the path and create the conditions for inner transformation. In this article, we look at each of the pāramīs in brief, with links to discourses for further study of each one, and offer a selection of talks by Spirit Rock teachers exploring the practice of the pāramīs. While the Perfections are not mentioned as a list in the Pāli discourses (suttas), they are central to the Jātaka stories, folk tales and mythical narratives associated with the many previous births of the Buddha and his disciples. The Jātaka associated with each pāramī are: Dāna: Ja 95, Ja 31 Sīla: Ja 506 Nekkhamma: Ja 9, Ja 538, Ja 539 Pañña: Ja 402 Viriya: Ja 1, Ja 55, Ja 539 Khanti: Ja 75, Ja 313 Sacca: Ja 75 Adhiṭṭhāna: Ja 20, Ja 538 Mettā: Ja 75, Ja 385, Ja 540 Upekkhā: Ja 94, Ja 273 Giving (dāna) The list begins, as the Buddha’s instructions in the “gradual training” always did, with dāna, the practice of giving. As we cultivate the heart of generosity, compassion, and joy, we let go of obsession with individual gain and the mindset of scarcity. The Buddha said “if sentient beings only knew, as I do, the fruit of giving and sharing, they would not eat without first giving, and the stain of stinginess would not occupy their minds.” (Iti 26) Dāna is considered the foundation of the path, and one of the most direct ways we begin to loosen clinging from the mind and open the heart to interconnection. Monastics in the Theravāda Buddhist tradition—as in many other traditions as well—are fully supported by dāna, and in the global Insight Meditation tradition we have crafted a version of this beautiful practice. In addition to Spirit Rock relying on donations for much of our operating costs, teachers on most retreats offer the Dharma and their time "on dāna," receiving only what participants offer. In this way we bring the perfection of giving into real practice as we create together a spiritual community. Read more about dāna at Spirit Rock. Ethics (sīla) The practice of ethics is relational, oriented toward creating safety for ourselves and others in spiritual community, as well as a deep purification for our own heart. Sīla is usually presented in the form of the five precepts, commitments to refrain from: Taking life Taking that which is not offered Sexual misconduct Lying and unskillful speech Abuse of intoxicants The precepts are not commandments, but practices to investigate in our own ever-changing lives and relationships. As we engage with them over time, our actions come more into line with our deep values, we start to be free from regret and shame, and we become people others trust and value. The Buddha called the precepts “streams of merit,” which ripen as happiness (AN 8.39). Ethics are central to the Noble Eightfold Path in the form of the three limbs of wise speech, action, and livelihood. Renunciation (nekkhamma) Renunciation is the practice of contentment, and letting go of that which we do not need. Learning to let go is not about forcefully denying ourselves what we want—though with some kinds of addictive patterns that can be helpful—but about growing out of that which no longer serves us. Like many kinds of maturity, renunciation is ultimately joyful and peaceful, as we realize that we can be happy with less stimulation and consumption, free from desires that can never be fully satisfied. The Buddha consistently praised renunciation as the basis of inner peace, and in a generous talk to a householder named Tapussa described eagerness for renunciation as the basis for an entire sequence of meditative states leading to full liberation (AN 9.41). Wisdom (pañña) While wisdom is usually thought of as a result of practice and insight, it is also a discipline itself. We practice wisdom when we connect with spiritual friends, study the teachings, listen to teachers, ask questions, and explore the Dharma in our own lives. When we practice mindfulness and meditation, and reflect on impermanence and the characteristics of experience, we cultivate the conditions for insight and wisdom to arise (AN 8.2). Wisdom is closely associated with the first two limbs of the Noble Eightfold Path. Energy (viriya) Energy in our practice is both somatic and emotional, including physical vitality and wakefulness as well as enthusiasm, purpose, and determination. We cultivate the perfection of energy by caring for the body through food, exercise, sleep, and wise relationship with the external world, and caring for the heart through appropriate engagement with information, teachings, distraction, and connection with others. Energy is part of many lists of wholesome factors, including the five spiritual faculties (AN 5.2) and the seven awakening factors (SN 46.51). Patience (khanti) Patience in the Buddha’s teachings is not just the ability to wait for something to happen without anxiety or restlessness, but the ability to endure unpleasant things without distress (dukkha). In this sense, it is often translated as “forbearance.” We train in patience by tolerating unpleasant experiences when necessary, reflecting on their impermanence and how they’re dependent on conditions. This does not mean we don’t take action when needed to bring about a more wholesome state, but that we recognize that the nature of embodied life is that there will be pain sometimes. Patience thus has a strong connection to wisdom, as we draw upon the insights into impermanence and interconnectedness as support for equanimity and resilience. In a colorful story, Sakka, the king of the gods, gives a beautiful talk about patience and not responding in anger to insults from a defeated demon king (SN 11.4). Truthfulness (sacca) The perfection of truthfulness, like the fourth ethical precept, stands for the limb of wise speech in the Noble Eightfold Path. Wise (or “right”) speech is often divided into four aspects of speech to avoid (MN 41): Lying Divisive speech Harsh speech Nonsense, or “idle chatter” The Buddha compared speech to flowers when it is truthful, dung when it is false, and to honey when it is gentle and kind (AN 3.28). Resolve (adhiṭṭhāna) Resolve, or persistence, is connected with the limb of wise effort in the Noble Eightfold Path. Though the Buddha encouraged wholehearted engagement with practice (AN 10.51), wise effort is not about striving intensely as much as cultivating states of heart and mind that are supportive on the path. The four applications of wise effort are to: Restrain unskillful qualities that have arisen Give up unskillful qualities that haven’t yet arisen Develop skillful qualities that haven’t yet arisen Preserve skillful qualities that have arisen (AN 4.69) In a famous and helpful teaching, the Buddha taught a monk named Soṇa, who had been a musician, to practice with effort that was neither too tight or too loose, as he had done when tuning the strings on his instrument (AN 6.55). Lovingkindness (mettā) Lovingkindness, or friendliness, is one of the most important and beloved qualities we cultivate on the path. The practice of mettā, whether in meditation or in daily life, opens our hearts to tolerance and compassion for all beings, soothes the suffering of interpersonal and social life, and develops concentration. Lovingkindness is the first of the four brahmavihāra, or divine abodes. Lovingkindness meditation takes many forms, including the classical form of radiating love in all directions (Snp 1.8, SN 46.54), and the later practice of using phrases to focus the heart, as described in the commentary The Visuddhimagga (Vsm IX.8, p. 292). Use of phrases is one of the main ways our lineage has taught mettā, directing the wish for well-being to a series of beings: self, benefactor, good friend, neutral person, difficult person, all beings. One traditional version of the mettā phrases is: May [I / you / all beings] be safe from harm of all kinds, inner and outer. May [I / you / all beings] be happy and peaceful. May [I / you / all beings] be strong in body and mind. May [I / you / all beings] live with ease and well-being. Lovingkindness can bring insight and liberation when cultivated fully, resulting in “the heart’s release by love” (Iti 27, SN 46.54). The Mettā Sutta (Snp 1.8), often chanted on retreat, describes a path of practice based in radiating lovingkindness in all directions, and includes the famous evocation of the care and protectiveness a mother feels toward their child. Equanimity (upekkhā) One of the most subtle and misunderstood qualities in the Dharma, equanimity is a state of peace and acceptance that is both a heart quality and a manifestation of wisdom. Equanimity is the last quality of both the four brahmavihāras and the seven awakening factors. Classically, equanimity is based in the understanding that “all beings are owners of their actions,” pointing the heart toward the letting go that happens when we accept the conditioned nature of every situation and understand how dissatisfaction arises because of clinging (AN 5.57, AN 10.216). Equanimity is one of the deep fruits of practice, bringing profound peace of mind and heart based on true maturity and understanding of the world. When we bring the pāramīs into our lives, they serve as reminders of the wholesome qualities of the path, and invite us to lean into our practice with devotion, creative engagement, and our sights set on the liberation from suffering that is the fruit of the path. Explore the Ten Perfections

23 Amazing Health Benefits of Mindfulness for Body and Brain

Key Insights 14 minute read Mindfulness enhances mental health by reducing stress, anxiety & depression through focused awareness of the present moment. Practicing mindfulness improves concentration & emotional regulation, leading to better decision-making & response to challenges. Regular mindfulness fosters physical health benefits, including improved sleep quality & immune function. Meditation health benefitsIf you’ve been following this blog, you know that there are countless ways to apply mindfulness in your everyday life. You have probably also noticed that there are tons of benefits of practicing mindfulness regularly. Although we’ve talked about these benefits in a few other places, we thought it would be helpful to provide one resource that breaks down all of the great benefits of practicing mindfulness in one place, with sources to back them up. If you’re wondering what you can get out of being mindful, read on to learn about all the great things mindfulness can do for you! Before you read on, we thought you might like to download our three Mindfulness Exercises for free. These science-based, comprehensive exercises will not only help you cultivate a sense of inner peace throughout your daily life but will also give you the tools to enhance the mindfulness of your clients, students or employees. This Article Contains The 5 Most Common Benefits of Mindfulness Health Benefits of Mindfulness for Kids and Students Advantages of Integrating Mindfulness in the Workplace Research on Mindfulness and the Brain The Importance of Consistent Practice A Take-Home Message References The 5 Most Common Benefits of Mindfulness We’ll start with some of the benefits you probably already expect from mindfulness, like enhancing your ability to deal with everyday struggles. 1. Decreased stress If you read our piece on Mindfulness-Based Stress Reduction (MBSR), you know that mindfulness is considered a key element to fighting stress. An entire stress reduction program, with decades of experience and tens of thousands of practitioners, is an excellent indication that mindfulness works. In addition to the outcomes of MBSR, there have been numerous studies supporting the idea that mindfulness reduces stress. One study on present-moment awareness found that it facilitates an adaptive response to daily stressors (Donald, Atkins, Parker, Christie, & Ryan, 2016). Another study by Donald and Atkins (2016) found evidence that mindfulness produced less avoidance and more approach coping as a response to stress than relaxation or self-affirmation controls. Mindfulness can also help alleviate stress by improving emotion regulation, leading to a better mood and better ability to handle stress (Remmers, Topolinski, & Koole, 2016). The impact of mindfulness on stress can also be seen in several specific groups, including: Those who suffer from restless legs syndrome (Bablas, Yap, Cunnington, Swieca, & Greenwood, 2016); Parents (Gouveia, Carona, Canavarro, & Moreira, 2016); Healthcare professionals (Burton, Burgess, Dean, Koutsopoulou, & Hugh-Jones, 2017); Veterans with depression and/or PTSD (Felleman, Stewart, Simpson, & Heppner, 2016); Police officers (Bergman, Christopher, & Bowen, 2016). For an excellent dive into how mindfulness affects the experience of stress, check out the Little Book of Mindfulness by Rebecca Howden and Medibank. I’ll leave it to them to dive into the nitty-gritty, but I’ll describe their explanation of the relaxation response. Howden and Medibank first list the symptoms of stress, including: Constantly feeling anxious and worried; Feeling irritable, agitated and easily annoyed; Argumentative and defensive with friends and family; Restless sleeping; Low levels of energy, often waking up feeling tired; Restless and frenetic mind; Often self-critical and/or critical of others; Feeling flat and uninspired; Having difficulty concentrating; Skin rashes and conditions; Clenching your jaw muscles and grinding your teeth at night; Headaches and migraines. When you induce a state of relaxation, which can be achieved through mindfulness, another kind of meditation, or other activities, you can reap the benefits, including: Higher brain functioning; Increased immune function; Lowered blood pressure; Lowered heart rate; Increased awareness; Increased attention and focus; Increased clarity in thinking and perception; Lowered anxiety levels; Experience of being calm and internally still; Experience of feeling connected. Gaining these benefits can be as simple as closing your eyes and being silent for a few minutes a day. This is a practice that is so easy, anyone can do it! 2. Enhanced ability to deal with illness Perhaps one of the most studied groups in terms of the impacts of mindfulness is cancer patients and others who are suffering from a chronic or potentially terminal illness. Mindfulness may not take away their symptoms, but it can help make them more manageable. For example, the eCALM trial, a therapy program for cancer patients, found that mindfulness can reduce symptoms of stress, enhance spirituality and non-reactivity to experience, facilitate post-traumatic growth, and enhance vigor while relieving fatigue (Zernicke, Campbell, Speca, ruff, Tamagawa, & Carlson, 2016). Another cancer-specific mindfulness program decreased rumination and worry and increased observing and nonjudging in cancer patients (Labelle, Campbell, Faris, & Carlson, 2015). An exploration of MBSR for those suffering from chronic low back pain found that mindfulness improved patients’ ability to function independently and resulted in less back pain than treatment as usual (Cherkin, Sherman, Balderson, Cook, Anderson, Hawkes, Hansen, & Turner, 2016). Mindfulness can also help patients to focus less on the pain, improving their quality of life (Garland & Howard, 2013). A study on the use of MBSR with lung cancer patients and their partners showed that mindfulness can instigate a process of positive change in patients and their partners, as well as relieving caregiver burden in partners (van den Hurk, Schellekens, Molema, Speckens, & van der Drift, 2015). Similarly, a review of MBSR for family caregivers found that mindfulness can decrease stress, depression, and anxiety in those caring for a loved one who is sick (Li, Yuan, & Zhang, 2016). 3. Facilitation of recovery Mindfulness can not only help you deal with a chronic or potentially terminal illness or life-threatening event, but it can also help you move on from it. A study of MBSR in Chinese breast cancer survivors provided evidence that mindfulness can enhance post-traumatic growth and decrease stress and anxiety in cancer patients (Zhang, Zhou, Feng, Fan, Zeng, & Wei, 2017). Another study of young breast cancer survivors showed that women who practiced mindfulness were more likely to experience increased self-kindness, decreased rumination, and decreased stress (Boyle, Stanton, Ganz, Crespi, & Bower, 2017). Mindfulness, yoga, and meditation have also been found to decrease anxiety and facilitate post-traumatic growth in breast cancer survivors, in addition to increasing vigor and spirituality (Tamagawa, Speca, Stephen, Lawlor-Savage, & Carlson, 2015). 4. Decreased depressive symptoms Mindfulness has long been considered an effective supplemental treatment for depression. It has been found to decrease depressive symptoms, anxiety, and stress in college students, as well as increasing self-compassion when compared with yoga alone (Falsafi, 2016). One of the ways in which mindfulness can help treat depression is through enhancing practitioners’ ability to regulate their emotions. Mindfulness provides the tools needed to step back from intense negative emotions, identify them, and accept them instead of fighting them. This allows mindful thinkers to better regulate their emotions, leading to better coping and management of depression. A study by Costa and Barnhofer (2016) backs this theory. They found that, when compared to guided imagery relaxation, a brief training in mindfulness helped participants struggling with depression to reduce their symptoms through greater emotion regulation. Another study found that MBCT reduced depressive episodes, which not only helped participants feel better but also had positive impacts on their health care costs (Shawyer, Enticott, Özmen, Inder, & Meadows, 2016). Mindfulness is even effective for people dealing with the most critical of depressive symptoms: suicidal ideation, or thoughts of suicide. In chronically depressed participants with suicidal thoughts, mindfulness was more effective than treatment as usual in reducing these thoughts (Forkmann, Brakemeier, Teismann, Schramm, & Michalak, 2016). 5. Improved general health Beyond the many mental health benefits of mindfulness, it can also improve your general health. For example, a study of how the two facets of mindfulness impact health behaviors found that practicing mindfulness can enhance or increase multiple behaviors related to health, like getting regular health check-ups, being physically active, using seat belts, and avoiding nicotine and alcohol (Jacobs, Wollny, Sim, & Horsch, 2016). Another study on mindfulness and health showed that mindfulness is related to improved cardiovascular health through a lower incidence of smoking, more physical activity, and a healthier body mass index (Loucks, Britton, Howe, Eaton, & Buka, 2015). Additionally, mindfulness has been positively linked with lower blood pressure, especially when the practitioner is skilled in nonjudging and nonreactivity (Tomfohr, Pung, Mills, & Edwards, 2015). Finally, in a study on the impacts of mindfulness on the psychological and physical health of obese or overweight adults, researchers found that mindfulness helped participants lose weight, improve their eating behaviors and attitudes, and decrease depression and anxiety (Rogers, Ferrari, Mosely, Lang, & Brennan, 2017). While all of these benefits of mindfulness can be experienced by children as well as adults, there are some benefits that have been found specifically in young people. These are outlined in the next section. Health Benefits of Mindfulness for Kids and Students Mindfulness at School.Many studies have been conducted using college students as participants, as they are an easily accessible population that is often willing to participate for simple incentives like extra credit or some extra spending money. Mindfulness studies with children as the participants are becoming more common as well, as more and more benefits of mindfulness on early development are discovered. We’ll describe some of the amazing outcomes associated with mindfulness on children, teens, and young adults here. Benefits for college students Adults are not the only ones who can reap the benefits of mindfulness. College students have also experienced incredible positive impacts resulting from the practice of mindfulness. A study on mindfulness in college students found that medical and psychology students who practiced mindfulness reported improvements in a wide range of areas, including decreased reactivity, increased curiosity and affect tolerance, improved patience, and self-acceptance, and enhanced relational qualities (Solhaug, Eriksen, de Vibe, Haavind, Friborg, Sørlie, & Rosenvinge, 2016). Problems with alcohol are more prevalent in college students than many other populations and can lead to serious issues with both academic progress and life in general. Mindfulness may be an effective tool for addressing this issue, as it has been negatively linked with alcohol problems and can help students deal with the stress that may prompt drinking in this population (Bodenlos, Noonan, & Wells, 2013). Mindfulness has also been shown to be an important link between the depressive symptoms that spring from alcohol-related problems and the incidence of drinking to cope in college students (Bravo, Pearson, Stevens, & Henson, 2016). College students who practice or have practiced mindfulness were less likely to experience depression stemming from the use of alcohol to cope with their problems. Another study on drinking in college students found that those who practice mindfulness are engaged in lower rates of problematic drinking, especially those proficient in acting with awareness and nonjudging (Vinci, Spears, Peltier, & Copeland, 2016). The effects of mindfulness on the likelihood of drinking may be due in part to the impact of mindfulness on self-control. College students who participated in mindfulness-based stress reduction (MBSR) reported enhanced self-control and vitality, among other outcomes (Canby, Cameron, Calhoun, & Buchanan, 2015). Similarly, a study on mindfulness and emotion regulation in college students found that higher levels of mindfulness predicted better regulation of emotions and suppression of thoughts (MacDonald & Baxter, 2016). Better self-regulation and self-control contribute to the more effective positive inhibition of destructive behaviors and, in turn, greater psychological wellbeing. In general, children are not likely to have the same problems college students do (especially problems like over-imbibing!), but there are many areas in which mindfulness can have positive outcomes for children. Improved academic success Mindfulness is known to be effective in helping students achieve academic success in a variety of ways, and this benefit is not reserved for any specific group. The following groups of children have enjoyed the benefits of mindfulness when it comes to their academic performance: Elementary students who practice mindfulness exhibit greater prosocial behaviors, emotion regulation, and academic performance (Harpin, Rossi, Kim, & Swanson, 2016); Teenagers studying for a general education certificate who participated in a mindfulness program experienced lower depression and anxiety, which contributed to improved academic attainment (Bennett & Dorjee, 2016); Children from lower socioeconomic backgrounds who participated in a five-week mindfulness program reported decreased stress, allowing them to focus on school (Costello & Lawler, 2014); Urban male youth who participated in MBSR experienced less stress, anxiety, and negative coping, improving their ability to deal with academic stress and achieve academic success (Sibinga, Perry-Parrish, Chung, Johnson, Smith, & Ellen, 2013); Children with ADHD displayed less aggression and conduct problems when exposed to mindfulness therapy, which helps them focus on their academics (Singh, Soamya, & Ramnath, 2016); Homeless middle school students who participated in a mindfulness course reported greater wellbeing and a higher incidence of using mindfulness in school, which can lead to greater quality of life and academic achievement (Viafora, Mathiesen, & Unsworth, 2015). Buffer against bullying and depression Mindfulness can even help kids deal with bullies! A Chinese study on bullying victims and depression showed that mindfulness can protect children against the depressive symptoms that can arise from being victimized by bullies (Zhou, Liu, Niu, Sun, & Fan, 2017). A dissertation by Sandra Mccloy (2005) on mindfulness as a coping tool for bullying suggested that mindfulness can help children consider perspectives other than their own and find constructive reactions in the face of bullying. Mindfulness may even be an effective tool for addressing bullying at the source. Improving empathy with tools like mindfulness and improving social and emotional learning could be the key to stopping bullies before they become bullies (Kaldis & Abramiuk, 2016). Provide support and boost resilience Mindfulness can also aid children who have been involved in the welfare or mental health care system. A study on a mindfulness program for vulnerable children found that mindfulness improved emotion regulation, mood, empathy, confidence and self-esteem, coping and social skills, and ability to pay attention and focus (Coholic & Eys, 2016). Resilience is a very effective skill for children to cope with daily struggles and develop emotionally, psychologically, and academically. Mindfulness training has been shown to boost resilience in children and help them understand and regulate their own emotions (Coholic, 2011; Coholic, Eys, & Lougheed, 2012). In the classroom, mindfulness can be as simple as adding a station for students to visit any time they are feeling a hard emotion. This station can have crayons and be a “pause” station for students to spend 5-10 minutes before reflecting on the emotion. Another study showed that mindfulness-based cognitive therapy for children reduced problem behaviors, attention problems, and anxiety while improving children’s social-emotional resiliency (Semple, Lee, Rosa, & Miller, 2010). And the benefits of mindfulness don’t stop here. Mindfulness in the workplace also has numerous benefits for all levels of staff. 3 mindfulness exercises Download 3 Free Mindfulness Exercises (PDF) These detailed, science-based exercises will help you or your clients enjoy the benefits of mindfulness and create positive shifts in their mental, physical, and emotional health. Advantages of Integrating Mindfulness in the Workplace Decreased Depressive Symptoms benefits of mindfulness Although many of the benefits of mindfulness described above can and do affect individuals in all areas of their lives including work, mindfulness’ impact on job performance may be the outcome that gets the most attention and interest from managers and executives. There are several ways that mindfulness has been shown to impact job performance, including: Gallant (2016) found that mindfulness can improve executive functioning by improving inhibition abilities; Mindfulness in service industry workers improves job performance, even when controlling for workers’ level of engagement (Dane & Brummel, 2014); De Bruin, Formsma, Frijstein, & Bögels (2017) showed that mindfulness in the workplace can actually increase the number of contract hours worked by employees, a result that will certainly catch the attention of higher-ups; Office employees who participated in an eight-week mindfulness intervention experienced lower levels of work-related stress, greater job satisfaction, and, ultimately, enhanced job performance as rated by their employers (Shonin, Van Gordon, Dunn, Singh, & Griffiths, 2014). Beyond job performance, mindfulness has also been applied to the workplace for other benefits that can contribute to a healthy and productive work environment. Reduced work-related stress and psychological distress One of the most common benefits of practicing mindfulness in the workplace is the decrease in stress experienced by employees. Researchers Grégoire and Lachance (2015) found that employees at call centers who took part in a brief mindfulness intervention reported decreased stress, anxiety, depression, fatigue, and negative affect, while also experiencing greater satisfaction at work. Similarly, employees from the Dow Chemical Company enjoyed less stress and increased resiliency and vigor after completing an online mindfulness intervention (Aikens et al., 2014). Huang, Li, Huang, and Tang (2015) also found that mindfulness reduces stress, fatigue, and psychological distress, especially for employees struggling with poor mental health. A study of public sector employees showed that this group was also able to benefit from the mental health effects of mindfulness. These employees reported less stress, reduced psychological distress, and improved social functioning and quality of life (Bartlett et all, 2016). World’s Largest Positive Psychology Resource – Save 18% For a Limited Time. The Positive Psychology Toolkit© is a groundbreaking practitioner resource containing over 600 science-based exercises, activities, interventions, questionnaires, and assessments created by experts using the latest positive psychology research. Updated monthly. 100% Science-based. “The best positive psychology resource out there!” — Emiliya Zhivotovskaya, Flourishing Center CEO Decreasing turnover and burnout Along with the decreases in stress, mindfulness can also lower the incidence of burnout and turnover at work. Researchers Taylor and Millear (2016) found that mindfulness helps employees construct a buffer between their work and becoming burned out. Dane and Brummel’s (2014) study also discovered an inverse relationship between mindfulness and turnover intention, meaning that employees who are higher in mindfulness are less likely to leave their jobs for any reason. The study referenced earlier by de Bruin and colleagues (2017) also uncovered the reduction in the risk of employees dropping out of work when mindfulness is encouraged in the workplace. Burnout seems to occur less in workplaces that encourage and offer spaces for mindfulness. Goodman and Schorling (2012) found that mindfulness-based stress reduction reduced work-related burnout and improved mental wellbeing among healthcare providers. A study of Australian psychologists added more support to this theory, finding a strong negative association between mindfulness and burnout (Di Benedetto & Swadling, 2014). Further research on mindfulness at work showed that mindfulness can act as a buffer for unsupportive work environments, enhancing wellbeing at work and contributing to lower levels of burnout for employees from a range of careers (Schultz, Ryan, Niemiec, Legate, & Williams, 2015). Clearly, mindfulness has some extremely positive impacts on both individuals and the work they produce. But how does mindfulness produce these outcomes? Research on Mindfulness and the Brain veteran - Decreased Stress benefits of mindfulness Recently, a lot of research has been conducted on what effects mindfulness has on the brain. It’s clear that practicing mindfulness can lead to positive outcomes, but many researchers want to know why it works as well. This is where neuroplasticity comes in. Explaining neuroplasticity Neuroplasticity is, at its most basic level, the ability of the brain to change and adapt over time. This adaptation happens regularly, as the brain constantly works to make itself more efficient and effective, but neuroplasticity is of specific interest to researchers in the context of brain injuries like a stroke. Our brains can actually reorganize themselves to ensure that functions continue unhindered after a traumatic injury (Honan, 2017). Whenever we complete a new task or find a more effective way to do something, our brain takes note, often making structural or connection changes to facilitate our next attempt at this task. When we practice mindfulness, we send the message to our brain that we are more effective at dealing with everyday tasks when we are aware, observant, nonreactive, and nonjudgmental. This causes our brain to make the changes that will improve our ability to function mindfully. Note: For the more neurobiologically inclined among our readers, continue on in this section to read more about how the brain changes after practicing mindfulness. If you’ve already had enough talk of brain structures and gray matter, feel free to skip the jargon and head straight to the next section! For example, meditation practice has been linked to an increased thickness in the cortex, an area that is important for a general cognitive function like attention and sensory processing (Lazar et al., 2005). Similarly, long-term meditation is linked with a denser gray matter in the brain stem, an area that is linked to cardiorespiratory control (Vestergaard-Poulsen, van Beek, Skewes, Bjarkam, Stubberup, Bertelsen, & Reopstorff, 2009). This may help explain how mindfulness produces positive outcomes in cardiovascular, as well as general, health. A study on an 8-week MBSR program showed that the regular practice of mindfulness increased grey matter in the left hippocampus, an area involved in learning and memory (Hölzel, Carmody, Vangel, Congleton, Yerramsetti, Gard, & Lazar, 2011). This finding can help us make sense of the improvements in academic achievement and job performance that can result from mindfulness. Mindfulness has also been shown to result in changes in white matter, particularly in areas involving brain interconnection and self-regulation (Tang, Lu, Fan, Yang, & Posner, 2012). You’ll recall from above that improved self-regulation is a key result of mindfulness practice, and can lead to a plethora of advantageous outcomes. In general, mindfulness is known to impact brain systems that control emotion regulation and self-awareness (Paulus, 2016), which makes sense given the outcomes we have seen in the practice of mindfulness. Functional Magnetic Resonance Imaging Hippocampus and Mindfulness. Hippocampus and Mindfulness. Image Courtesy of Wikimedia Commons. More specifically, one study used functional magnetic resonance imaging (fMRI) to assess changes in the brain after an eight-week mindfulness course. Results showed that the prefrontal cortex, the hippocampus, and other areas experienced heightened activity and connectivity, while the amygdala experienced decreased functional activity and earlier deactivation after exposure to emotionally charged stimuli (Gotink, Meijboom, Vernooji, Smits, & Hunink, 2016). This means that the areas of the brain associated with higher-level functioning were more active, while the area of the brain that handles stress and strong emotions was less involved. These findings match the behavioral changes we see after a mindfulness program, like better emotion regulation, less reactivity, and even better performance on tasks. Another study of brain activity related to mindfulness found evidence that mindfulness is associated with areas of the brain related to memory retrieval, decision making, and outward attention, all functions which can help link the bridge between mindfulness and improved mental health and job performance, among other outcomes (Gartenschläger, Schreckenberger, Buccholz, Reiner, Beutel, Adler, & Michal, 2017). While the science of neuroplasticity in relation to mindfulness is still relatively young (as neuroscience as a whole is relatively young!), these studies and others have provided a solid foundation for continuing research on how mindfulness impacts the brain. Benefits of mindfulness - Psych2Go Benefits of Mindfulness The Importance of Consistent Practice “Each morning we are born again. What we do today is what matters most.” Buddha While everyone has something to gain from practicing mindfulness, there is one caveat: to reap the maximum benefits of mindfulness, it truly needs to be a practice, meaning that it must occur regularly and often. Nearly all of the articles mentioned above on the benefits of mindfulness are based on a mindfulness practice of five to eight weeks, or more. While a regular practice is vital, it does not need to be a huge commitment. Even a brief, 10-minute daily practice can result in more efficient cognition and better self-regulation (Moore, Gruber, Derose, & Malinowski, 2012)! Another study on the effects of a 10-minute mindfulness exercise showed that even just a few minutes of mindfulness practice can lead to better executive attention and recognition memory, leading to better performance on a simple task (Watier & Dubois, 2016). If you need some tips on how to commit to a regular mindfulness practice, try the following (Lucid Living, 2013): Find the right motivation and intention. If you are experiencing a busy day or just don’t feel like practicing mindfulness, it might help to remind yourself why you practice and what it can do for you. Find the right attitude and attention. Each practice will be different, but try not to think of them as “better” or “worse.” There is no bad way to become more mindful. Find the right time and timing. Just as each practice will be different, the length of time appropriate for your practice can vary as well. Some days you may need only a few minutes, and other times you may want to stick with it for a bit longer to make sure you have a rewarding experience. Find the right spot and posture. It’s important to feel safe and secure, wherever you decide to practice. That may be on a cushion on the floor, in your office chair at work, or even sitting in your car in traffic. You will benefit from finding a comfortable and familiar spot for your regular practice, but there’s no harm in modifying your seat or posture if circumstances require it! Find the right routine and stick to it! Although the length, location, and posture of your practice can and will change depending on your situation, it’s best to make a minimum commitment when it comes to frequency. Whether practicing once a day works best for you, or multiple times a day, find a routine that you will be able to stick to in the long-term. Another helpful way to support your commitment to a daily practice of mindfulness is to assign a different value to each day’s practice. Dr. Amit Sood, the chair of the Mayo Mind Body Initiative, provides the following mindfulness schedule as a template: Monday: Gratitude – Find things to be thankful for throughout your day, and include them in your loving kindness meditation or a gratitude journal; Tuesday: Compassion – Set an intention to decrease any pain or suffering in others that you encounter throughout your day; Wednesday: Acceptance – Accept yourself as you are and others as they are; appreciate yourself and other people without trying to change them; Thursday: Meaning and Purpose – Think about your ultimate purpose in life, and where and how you find meaning; Friday: Forgiveness – Forgive yourself first, then extend your forgiveness to others for any past transgressions; Saturday: Celebration – Make sure to take a day to celebrate all the joy in your life and the lives of others; Sunday: Reflection – Reflect on your week, your month, your year, or whatever period of time makes sense to you at the moment. This can be accomplished through meditation, prayer, or simple awareness.

Sunday, June 29, 2025

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Friday, June 20, 2025

Girimānanda Sutta (AN 10.60)

Aṅguttara Nikāya 10.60. - The Book of the Tens
Translated by Bhikkhu Bodhi

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Girimānanda was sick, afflicted, and gravely ill. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, the Venerable Girimānanda is sick, afflicted, and gravely ill. It would be good if the Blessed One would visit him out of compassion.”
“If, Ānanda, you visit the bhikkhu Girimānanda and speak to him about ten perceptions, it is possible that on hearing about them his affliction will immediately subside. What are the ten?
“(1) The perception of impermanence, (2) the perception of non-self, (3) the perception of unattractiveness, (4) the perception of danger, (5) the perception of abandoning, (6) the perception of dispassion, (7) the perception of cessation, (8) the perception of non-delight in the entire world, (9) the perception of impermanence in all conditioned phenomena, and (10) mindfulness of breathing.
(1) “And what, Ānanda, is the perception of impermanence? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘Form is impermanent, feeling is impermanent, perception is impermanent, volitional activities are impermanent, consciousness is impermanent.’ Thus he dwells contemplating impermanence in these five aggregates subject to clinging. This is called the perception of impermanence.
(2) “And what, Ānanda, is the perception of non-self? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘The eye is non-self, forms are non-self; the ear is non-self, sounds are non-self; the nose is non-self, odors are non-self; the tongue is non-self, tastes are non-self; the body is non-self, tactile objects are non-self; the mind is non-self, mental phenomena are non-self.’ Thus he dwells contemplating non-self in these six internal and external sense bases. This is called the perception of non-self.
(3) “And what, Ānanda, is the perception of unattractiveness? Here, a bhikkhu reviews this very body upward from the soles of the feet and downward from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: ‘There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.’ Thus he dwells contemplating unattractiveness in this body. This is called the perception of unattractiveness.
(4) “And what, Ānanda, is the perception of danger? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘This body is the source of much pain and danger; for all sorts of afflictions arise in this body, that is, eye-disease, disease of the inner ear, nose-disease, tongue-disease, body-disease, head-disease, disease of the external ear, mouth-disease, tooth-disease, cough, asthma, catarrh, pyrexia, fever, stomach ache, fainting, dysentery, gripes, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, ringworm, itch, scab, chickenpox, scabies, hemorrhage, diabetes, hemorrhoids, cancer, fistula; illnesses originating from bile, phlegm, wind, or their combination; illnesses produced by change of climate; illnesses produced by careless behavior; illnesses produced by assault; or illnesses produced as the result of kamma; and cold, heat, hunger, thirst, defecation, and urination.’ Thus he dwells contemplating danger in this body. This is called the perception of danger.
(5) “And what, Ānanda, is the perception of abandoning? Here, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will … an arisen thought of harming … bad unwholesome states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. This is called the perception of abandoning.
(6) “And what, Ānanda, is the perception of dispassion? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, nibbāna.’ This is called the perception of dispassion.
(7) “And what, Ānanda, is the perception of cessation? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, cessation, nibbāna.’ This is called the perception of cessation.
(9) “And what, Ānanda, is the perception of impermanence in all conditioned phenomena? Here, a bhikkhu is repelled, humiliated, and disgusted by all conditioned phenomena. This is called the perception of impermanence in all conditioned phenomena.
(10) “And what, Ānanda, is mindfulness of breathing? Here, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and established mindfulness in front of him, just mindful he breathes in, mindful he breathes out.
“Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short.’ He trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’ He trains thus: ‘Tranquilizing the bodily activity, I will breathe in’; he trains thus: ‘Tranquilizing the bodily activity, I will breathe out.’
“He trains thus: ‘Experiencing rapture, I will breathe in’; he trains thus: ‘Experiencing rapture, I will breathe out.’ He trains thus: ‘Experiencing happiness, I will breathe in’; he trains thus: ‘Experiencing happiness, I will breathe out.’ He trains thus: ‘Experiencing the mental activity, I will breathe in’; he trains thus: ‘Experiencing the mental activity, I will breathe out.’ He trains thus: ‘Tranquilizing the mental activity, I will breathe in’; he trains thus: ‘Tranquilizing the mental activity, I will breathe out.’
“He trains thus: ‘Experiencing the mind, I will breathe in’; he trains thus: ‘Experiencing the mind, I will breathe out.’ He trains thus: ‘Gladdening the mind, I will breathe in’; he trains thus: ‘Gladdening the mind, I will breathe out.’ He trains thus: ‘Concentrating the mind, I will breathe in’; he trains thus: ‘Concentrating the mind, I will breathe out.’ He trains thus: ‘Liberating the mind, I will breathe in’; he trains thus: ‘Liberating the mind, I will breathe out.’
“He trains thus: ‘Contemplating impermanence, I will breathe in’; he trains thus: ‘Contemplating impermanence, I will breathe out.’ He trains thus: ‘Contemplating fading away, I will breathe in’; he trains thus: ‘Contemplating fading away, I will breathe out.’ He trains thus: ‘Contemplating cessation, I will breathe in’; he trains thus: ‘Contemplating cessation, I will breathe out.’ He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’
“This is called mindfulness of breathing.
“If, Ānanda, you visit the bhikkhu Girimānanda and speak to him about these ten perceptions, it is possible that on hearing about them he will immediately recover from his affliction.”
Then, when the Venerable Ānanda had learned these ten perceptions from the Blessed One, he went to the Venerable Girimānanda and spoke to him about them. When the Venerable Girimānanda heard about these ten perceptions, his affliction immediately subsided. The Venerable Girimānanda recovered from that affliction, and that is how he was cured of his affliction.
Source: Sutta Central

Thursday, June 19, 2025

The Benefits of Being Monks and Nuns


If you tell some Western people about Buddha displaying the twelve deeds first being a child, then living a householder’s life, married life, then renouncing that and becoming a monk — they might think ordination is only for Eastern people, for Eastern culture. Because Buddha’s life happened in India, they will think it doesn’t relate to the West and, especially, they will think it relates just to ancient times. People think like this, it’s normal.

Likewise, Western people don’t know about the mind, nor do they know much about karma, or, for example, about the existence of the hell realms. Because these were taught by the Buddha in ancient times, people feel that hell doesn’t exist now. If hell doesn’t exist now then that would mean that nobody creates the negative karma to get reborn in hell. If no one could possibly get reborn in hell then everyone would have to have stabilized realizations.

Usually, in order to not be reborn in the lower realms any more, one would have to have attained the Patience level, the third of the four levels of the Path of Preparation. Of the five paths to liberation, this is the second.

Jesus Christ also revealed the method of living in ordination. From that, so many monasteries and nunneries were established, which have produced so many saints and monks and nuns in Christianity.

It’s mainly because of delusion that people say ordination is not relevant to the twentieth century. You should protect your mind from delusions so that you don’t harm other sentient beings or yourself. In this way you won’t receive harm from others, and you will receive much peace and happiness. That is the nature of karma. This is the immediate goal; the longer-term goal is good rebirth, and then by far the longest are liberation and enlightenment.

Even though Buddha and Jesus revealed the method of ordination, however, it doesn’t mean that all lay people can be monks or nuns — just like some lay people can practice well, but that doesn’t mean that all lay people can practice well; it doesn’t mean that. It’s difficult for most lay people. Everybody doesn’t have karma to become sangha. Everybody cannot become sangha. Only some people can become sangha, because you need a lot of merit and no obstacles to be sangha. If there is no obstacle coming from your mind, manifesting out, then also there is no obstacle from outside.

The main point is that you need much time to practice Dharma, by keeping distant from the object of delusions. This is especially true for a beginner. You need to practice until one’s mind is stabilized in the realization of the three principal paths (renunciation, bodhicitta and emptiness) — if possible, even up till one is an aryan being (liberated). This is why monasteries, nunneries, caves, hermitage — ascetic places — are needed. This is why monasteries have discipline — discipline in the mind and externally. There you see the Importance of morality.

In order to actualize the fundamental path, you need the conditions for that practice: you need a lot of meditation; a lot of time to study and to meditate. The most important thing is to not distract the mind. The more negative karma you create, the more obstacles to realizations you make. And that means it takes longer and is more difficult to become free from samsara, even just for your own happiness.

Therefore, as much as you live in pure ordination, that much less you engage in negative karma. Renouncing the householder’s life and living as sangha cuts down so much negative karma. The idea is to have less external activities, work, less distractions, and therefore much more time for meditation, study. There are a lot of advantages to living the ordained life; a lot of time to meditate, to study, to develop one’s mind.

 


One of the most important things for really developing the path to enlightenment is the realization of samatha — single pointed concentration. And for that, you need a lot of discipline, a lot of protection, a lot of morality; you have to cut a lot of distractions. Even to meditate well for one hour, you need to cut distractions and apply discipline; you need to renounce attachment even for that.

If you follow attachment, you cannot meditate even for one minute; you cannot find the time. For example if you sit down and your mind follows attachment towards your boyfriend or girlfriend, the desire object, then you won’t be able to meditate for even one second. Even from this simple example one can understand that living as an ordained person makes life so much easier.

The environment is very important in order for sangha to continue to be inspired to remain monks and nuns and to continue — month after month, year after year — to practice and develop the mind in the path to liberation and enlightenment. Especially for a beginner, whose mind is not stabilized with the three principal paths, calm abiding and so forth, the environment has a strong effect on the mind. It controls the mind of the person who doesn’t practice lam-rim, someone who, besides having no realizations, doesn’t even practice. If you know the teachings but don’t practice, whether you are lay or sangha, then external objects will control your mind, overwhelm your mind, and that makes you seek and run after objects.

But when you start to meditate on, to practice, lam-rim, the three principal paths, the mind is able to overcome the outside objects. The mind is more powerful than the outside objects when you meditate effectively, when you apply the teachings of the Buddha, especially the lam-rim, in daily life.

During the time that you apply the meditation, the mind is able to control the outside object, whether it is a living being or a non-living thing, whatever. Whether the object is a handsome, beautiful person or a beautiful flower, when you apply the lam-rim, the mind is more powerful, and the objects are under its control. Why? Because the delusion is under the control of lam-rim practice, the practice of the teaching of the Buddha.

As a beginner you need to have strong lam-rim meditation and at the same time to be away from the disturbing objects. The mind is very weak because it has been habituated since beginningless time with attachment, and has not been habituated with the three principles of the path to enlightenment. Therefore, the delusions are so strong, especially when disturbing objects are around you, and your intention or desire to seek liberation is very weak. The delusions are so strong in seeking samsara, seeking the object of delusion, of pleasure or desire.

Therefore you need strong lam-rim meditation to subdue the mind, to control the mind, and at the same time you need to retreat from, keep distant from, the object of delusion; you need to retreat from attachment and to retreat from the object of attachment. If you don’t retreat from the internal suffering of attachment and desire, then being ordained with the desire objects around you will be a bit like sitting next to a fire and at the same time wishing to be cool.

Of course, one thing is to set up a good external environment for Western sangha, but from the individual sangha’s side, they need to stay in t he right environment. Even if someone sets up a good environment but the individual sangha doesn’t stay in the right environment, then, as I mentioned before, because the mind is very weak and there is no realization, no stabilization, the external object will take over the mind. Which means you will follow the delusions; the delusions will take over the mind, and you will be unable to practice Dharma, una6le to live in the vows. That makes life so hard, so difficult, and that’s why living in ordination feels like living in a prison. This is a mistaken view.

By thinking of the results of living in ordination — liberation and enlightenment you should feel so fortunate, and you should enjoy all the advantages you can get: morality is like a degree that gets you respect from others, a job to earn a living, and a one hundred-percent good rebirth, whenever you die. Morality is a passport to a good rebirth. Most urgent is to stop rebirth in the lower realms; and then, on top of that, morality is the basis, the foundation for liberation and enlightenment. Therefore there is a need to set up a good environment.

There are so many benefits of living in ordination, as explained by Buddha in sutra and in the lam-rim teachings. In the monks’ confession that is done twice a month, some of these benefits of keeping vows are recited for inspiration, as are some of the shortcomings of breaking vows. Bikkshus who have morality have “shining body glorification.” They naturally become known to people, (famous). People praise those qualities. They will achieve happiness.

There is no way for one who has morality to receive harm from others. This point is very important. To receive harm from others you have to create the cause, that is, causing harm to others. So you should concentrate on the importance of this very logical point. A person who doesn’t have eyes cannot see form. Likewise a person who doesn’t have morality cannot be liberated. A person who doesn’t live in morality is like someone without limbs and so cannot walk on the road to go where they wish (this is not talking about using modern techniques like artificial legs).

As a vase is a basis for jewels, so morality is a basis for all the realizations. If the vase is broken then it cannot act as a container for precious jewels. Similarly if someone breaks vows, then it’s difficult to achieve realizations. So without the very foundation of morality, can one achieve sorrowless state in the future? No.

These are just a few of the benefits from the sutra spoken by the Buddha that are normally recited in the bi-monthly confession for both bikkshus and novices.

Each sangha has to have a plan to protect themselves by living in the right environment. That is why monasteries are set up, that is the purpose of the vinaya rules. They help to protect the mind. By protecting the mind, guarding the mind, you become free from an the problems and obstacles, all the sufferings. You get liberated ultimately from all the sufferings, from samsara, the oceans of sufferings. All your wishes for happiness, up to highest enlightenment, get fulfilled, and also cause happiness to all sentient beings.

Many of the vinaya precepts describing what to do and what not to do were advised by Buddha to protect other people’s minds, to prevent them from criticizing the sangha, which is a very heavy object. That happens if you are careless of the sentient beings’ minds, their feelings, their happiness, their suffering. So one does have the responsibility to guide other people’s minds. If one is able to follow the vinaya correctly, it generates a lot of faith in other people’s minds and plants the seed of liberation and enlightenment. It inspires them to follow the path by taking ordination.

Normally, sentient beings follow the Buddha’s example of how to practice Dharma. Being sangha causes others to respect you and causes them to create much good. Even when they respect you, they create much merit. Also, living in pure ordination causes your prayers to have so much power for success when you pray for other people. Your prayers and pujas have much power for success for other people. If you are living a pure life, that means you can achieve the result much more easily; your reciting mantras has much more power, effect. The deities, Buddhas, Dharma protectors have to listen to your requests, they have to help you. They have no choice because of your purity; and even without your requests they naturally have to serve you, have to help you.

When other sentient beings make offerings to you, they create much merit. Since you are living purely there is also no danger to yourself by accepting offerings. Otherwise, it is said in the teachings, eating offerings is like drinking lava or eating iron when it is afire with flames. It is said that to eat these is much easier than to live on the offerings made by people with devotion.

There is a big difference between lay and ordained people giving teachings. If you are ordained, there is great effect, because what someone sees is a person living in renunciation. Lay people will respect what you are doing, living a life that the lay person cannot do; that quality that is difficult to achieve. Respect comes from the side of the lay people.

Lay people should think in this way, they should look at sangha in this way, and let it cause devotion. If lay people don’t think that sangha have any qualities, and they don’t make offerings, don’t support sangha, they don’t create their own good karma.

Without protecting the mind, without morality, you cannot do perfect service for other sentient beings, even if you are a lay person. When you try to help others, problems and difficulties always arise because you have ego, because of the three poisonous minds. So without Dharma practice you can’t really do perfect service for others. Sooner or later a problem arises in your work, whether you are running a country or doing public service. Even in normal daily life it’s like that. Without morality, without protection of the mind, without some discipline, you can’t really have satisfaction, peace and happiness in the heart, you can’t fulfillment in the heart.

Even Hindus achieve the nine levels of Samatha, which is one of the common meditations that can be achieved even without refuge in Buddha, Dharma, Sangha. Even they are able to achieve detached mind, renunciation of the desire realm; their pleasure. That means even they follow morality and discipline along with this renunciation. Then they become detached by thinking of the shortcomings of being in the form realm. Even after that they achieve the tip of samsara within the formless realms, which have the four mental states; they get detached from the three earlier realms by thinking of their shortcomings.

So even the Hindus practice renunciation, they are able to achieve renunciation. Not the renunciation of the whole entire samsara; that is not mentioned in Hinduism. To achieve ultimate liberation is not mentioned, neither is a description of the five paths or even emptiness. There is no way to achieve liberation without emptiness, without knowing the Prasangika view of emptiness, from the four schools of Buddhist philosophy.

 


If ordination does not have a big advantage, if it is not extremely important, then for what reason did Buddha himself show a monk’s life, shaving his head himself at the River Nairanjana? (According to Mahayana, Buddha’s becoming enlightened in Bodhgaya was not the first time; in reality, he became enlightened an inconceivable time ago.)

All the twelve deeds that Buddha showed, and the Four Noble Truths, teach us sentient beings how to practice Dharma. There are all these sufferings and problems, and the one way you can get out of this forever and never experience it at all is by overcoming the cause: by liberating the mind from the delusions and karma. Only then will you achieve ultimate liberation and never have to experience suffering at all. That can be achieved because there is a true path that one can practice, the method. So basically the Four Noble Truths and the twelve deeds show how to practice Dharma.

 


Generalizing that it is the best thing for everyone to leave ordained life and take up lay practice is a wrong concept. The problem is, one: a lack of real understanding of Dharma, especially karma; and two: the extremely important thing missing is missing from the meditation experience, renunciation by realizing the sufferings of samsara and the lower realms, realizing impermanence and death; no strong experience is there, the realization is not there.

Even when there is some understanding of Dharma, it all remains intellectual, so the mind stays the same or becomes worse: even there are stronger delusions than before, depending on the person. Then of course, the way one lives the life is with delusion: the one from whom one has taken Refuge is delusion, the friend is delusion, Guru and Triple Gems are delusion. Then one follows someone else, and they too are delusion.

Life like this can be very difficult. Life can be extremely difficult, very confused; or sangha in robes, with shaved head, but inwardly the opposite. Of course, nobody is making one’s life difficult; one’s self is making one’s own life difficult, because one is in a prison of samsara by following the delusions. So then, because of your own experience, you, the one person’s experience, from not having practiced Dharma continuously, you tell everybody that it is not a good idea to be a monk but better to be lay and practice Dharma.

In Tibet we have a practice called Tsa-tsa: from a block of Buddha’s image we make many hundreds and thousands of tsa-tsas. It’s like you become the block and make everybody become the same as you. I think that this might be a way of making bad tsa-tsas.

What makes the nun’s or monk’s life difficult living in ordination is like this. If, in your heart the goal is nirvana, then it becomes extremely easy, no problem, even if you face some hardships, it is a pleasure; they are not important to your mind. But if, in your heart, the goal you want to achieve is samsara, the delight of samsaric pleasures, then even if other people don’t make life difficult, you yourself make it difficult. Even if other people think it’s okay, in your mind it is difficult. So, living in ordination depends on what is in your heart as the goal. If you change it from samsara into liberation and enlightenment, and keep that twenty-four hours, all the time, then there is no problem. This way your life is not torn out, and it’s very clear in your heart.

Of course you can’t have both samsara and liberation. As was mentioned by the Kadampa Geshes, you cannot sew with a two-pointed needle. This way you lose Dharma liberation. As the Kadampa Geshes mentioned, seeking the happiness of this life and seeking Dharma don’t happen together. If you seek the happiness of life then you lose Dharma, like the example of the two-pointed needle which cannot sew. Dharma and liberation are lost when you seek both nirvana and samsara.

One can understand from these examples, even without relating them to Buddhism, the importance, the need, for ordained life. So generalizing in the West that it is not a good idea to be ordained, taking lay practice as the best thing for everyone, that is a wrong concept.