Mastering the Core Teachings of Buddha - An Unusually Hardcore Dharma Book

There are many great techniques for cultivating a more decent way of being in the world, but there are no magic formulations. You must figure out how to be kind to yourself and all beings in each moment. As training in morality takes into account all of the ordinary ways in which we try to live a good and useful life, it is so vast a subject that I couldn’t possibly give anything resembling a comprehensive treatment of it here.

However, if you wish for further elaboration on some of the basics of training in morality, I suggest that you check out some of the following works:

For a

Future to be Possible , by Thich Nhat Hanh

A Heart as

Wide as the World and Lovingkindness, the

Revolutionary Art of Happiness, both by Sharon Salzburg

Light

on Enlightenment , by Christopher Titmuss

A P

ath With Heart , by Jack Kornfield

Training in morality at its best is grounded in a theoretical or direct appreciation of one more assumption, that of interconnectedness.

Interconnectedness at this level means an appreciation of the fact that we are all in this together and that we all share the wish to be happy.

When we take into consideration our own needs and the needs of those around us, we are more likely to be naturally kind and considerate of ourselves and others. Thus, we try to make it a habit to try to take into 7

Morality, The First and Last TrainingMorality, The First and Last Training

account the feelings, opinions and welfare of those around us. The obvious trap here is to simultaneously fail to take into account our own needs. Work on balancing both in a way that is sustainable and healthy.

There are countless other pitfalls we can run into when training in morality, as it is such a vast area of work. I will spend a lot of time in Part II detailing some of the more common side effects and shadow sides of training in morality, but realize that it is an endless subject.

However, one pitfall that must be addressed here, as it is so common, is that of guilt. We have grown up in a culture in which we can be extremely hard on ourselves, causing ourselves astounding amounts of pain to little good effect. If we can learn to substitute wise remorse, a remorse that simply says, “Well, that didn’t work, and this is unfortunate. I should try my best to figure out why and hopefully do something better next time,” we will be much more able to train successfully in living a good and useful life.

Some people unfortunately seem to think that the primary message of training in morality is that they should continuously cultivate the feeling that they have taken up a heavy yoke of responsibility and self-oppression. In fact, some people seem to revel in that unfortunate feeling. Those more fortunate will think, “It is so much fun to try to live a good, healthy and useful life! What a joy it is to find creative ways to do this!” There are few things more helpful on the spiritual path and life in general than a positive attitude.

Thus, the related and all too common pitfall is that people stop having fun and trying to be successful in worldly terms. There is absolutely no reason for this. If you can have fun in healthy ways, have fun! It’s not just for breakfast anymore. Also, success is highly recommended for obvious reasons. Pick a flexible vision of success in the ordinary sense for yourself and go for it! Play to win. This is your life, so make it a great one. There is no reason not to try, so long as you can do so in a kind and compassionate way.

One more great thing about the first training is that it really helps with the next training: concentration. So, here's a tip: if you are finding it hard to concentrate because your mind is filled with guilt, judgment, envy or some other hard and difficult thought pattern, also work on the first training, kindness. It will be time well spent.

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3.CONCENTRATION, THE SECOND TRAINING

On to concentration, the ability to steady the mind on whatever you wish and attain unusual and profound altered states of consciousness.

Training in concentration relates to formal meditation practice. It is also called training in “samadhi” (meaning depths of meditation), or sometimes “samatha practice.” Concentration practice involves working at a level that might be considered unusual, particularly contrasted with the ordinary level of training in morality. Training in morality is something to which everyone can relate. Training in concentration is only easy to relate to if you have attained to unusual states of consciousness or at least have faith that they can be attained.

Training in concentration has had thousands of pages dedicated to it, and there are probably thousands of concentration exercises. Some very commonly used objects of meditation are the breath (my personal favorite), one’s posture, a mantra or koan, a candle flame, various visualization exercises, and even the experience of concentration itself.

The object you choose should be one on which you would be happy to steady your mind.