Epstein Secrets

nities pass you by, to train yourself spiritually. A3 Three Characteristics of the reckless The usual way in which a person's recklessness in the Dhamma expresses itself is to overlook the importance of putting in the appropriate effort in order to get the hoped-for results. Here are some examples o

ail of this particular Blessing, let us examine the nature of the Dhamma, so that we can orientate ourselves in a non-reckless way towards it. The Dhamma can be compared to the spire of a pagoda. A flag attached to the top of the pagoda of the Dhamma could be marked 'non-recklessness' or equally well

ich you maintain the whole of the time. It is also like being constantly 'awake' to one's proper priorities. B.2 Importance of non-recklessness in Dhamma as a whole We have already mentioned the preciousness of opportunities to cultivate oneself — and the Dhamma, or teaching of the Buddha, is the s

in the first half of the Blessings of Life, that one can go on, in the second half of the Sutta to cultivate purity of mind in earnest by following Blessings nine- teen to thirty-eight. When we come to the start of the sixth group- ing we are concerned with the preparation of the mind. EFTA00286686 Bles

ded to support the close family (as covered in Blessings Eleven, Twelve and Thirteen). Now we have matured a little further in the sequence of the Blessings, we return to our work, not as simply something which needs to be completed, but to be completed well! Within the context of this Fifth Grouping o

transform that theory into practice allowing you to earn your living. If you have learned Dhamma theory, you have to transform that knowledge into Dhamma practice. It is like someone who reads a manual of swimming who can memorize every page of the manual. He knows how many types of swimming styles

ver, the Brahmin didn't know how to pay respect to the Dhamma which seemed more abstract.The Buddha replied that if you want to pay respect to the Dhamma, you should pay respect to those who are learned in the Dhamma. The Brahmin asked around to find which of the monks was the most learned and every

others or society in general. Once you can avail yourself of such skills, then it is also a blessing in itself. Already mooted in the previous two Blessings has been the difficulty of knowing whether the knowledge or skill we are learning has any negative implications for the human dignity of ourselves

noticeable from the way a monk's accommodation is furnished (excessive luxury or with a television or radio — which are not for helping to practice Dhamma — and accumulating lot of things in their kuti beyond any already outlined for academic teachings in Blessing Seven §E. [The Learning Process]). In

n (A.i.61) what is in fact not the case." This is in addition to what has already been men- tioned in Blessing Three (§D.2) about joking about the Dhamma; 3. to acquire wisdom: Dhamma discussions are in- tended as a way of cultivating wisdom. Above all other things the Buddha praised `wisdom'. Most p

listening before he could move on to discussion of the Dhamma. Dhamma discussion is a challenge because it is the culmination of almost all of the Blessings already mentioned: I. It's hard to concentrate on something abstract • like the Dhamma: we are used to focussing on more Blessing Seven: Having h