Virtue vs. Knowledge: The Supreme Wisdom of Buddhist practice

Through Supreme Wisdom, embrace peace, expand awareness, and experience lasting Spiritual Enlightenment. Supreme Wisdom awakens inner truth and guides seekers to Spiritual Enlightenment.

Supreme Wisdom - Benefits of knowledge: The importance of virtue (sila)as against knowledge (Prajna) is well illustrated. 

Consequently he was very particular to emphasize that he who was knowledge must have virtue and knowledge without virtue was most dangerous.

He who guards his mouth, and restraints his thought, he who offends with his body,the man who acts thus shall obtain deliverance. This is the Supreme wisdom. way in Buddhism. 

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3 of kingdoms of heaven ,earth, hell

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Right Speech And View In Buddhism 

Learning need not be much, conduct (sila) is the first thing. He who's body,mouth,and thoughts have obtained perfect quoted for though a man knows ever so much, if his knowledge reaches not to his life, to deliver him from the power which leads to destruction what benefit can all his learning be?


Although a man repeats a thousand stanzas(section) , but understands not the meaning of the lines he repeats,his performance is not equal to the repetition of one sentence well understood, which is able when heard to control though.



To repeat a thousand words without understanding, What profit is there is this? But to understand one truth,and hearing it,to act accordingly ,this is to find deliverance.


A man may be able to repeat many books but if he cannot explain them what profit is there in this? But to explain one sentence of the law and to walk ,this is the way to find supreme Wisdom. 

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10 Paramitas Buddhism

These ten qualities of a Bodhisattva include:

• liberality (dana), 
• excellence (sila), 
• renunciation (nekkhamma), 
• astuteness (pañña), 
• energy/tireless (viriya), 
• persistence/abstinence (khanti), 
• honesty (sacca), 
• assurance (adhitthana), 
• kindness (metta), and 
• serenity (upekkha). (The connections are to the great Access to Insight site, for more data.) 

Insight in Buddhism 

In Buddhism, insight is one of the three significant mainstays of training, the other two being excellence (sila) and thoughtful profundity (samadhi). 

Of these, insight is viewed as generally focal, since this is the thing that disperses obliviousness. For it is obliviousness, not "sin" from a strict perspective, which is viewed in Buddhism as the genuine base of all that is unsafe or evil. (Different terms utilized for this obliviousness are dream, disarray, and self-misleading.) 

For instance, while focus in contemplation is viewed as a basic ability, that by itself won't convey an individual to the farthest shore. One should likewise have understanding – vipassana – and that is what is eventually extraordinary. (However, certainly, profound fixation is an incredible facilitator of freeing knowledge.) 

Insight is indispensable in light of the fact that it peers through the cover of obliviousness, disarray, and dream into the core of these three crucial qualities of presence: 

Everything changes. Subsequently, nothing is perpetual. Not an idea, not a daily existence, not simply the Hawaiian islands, not the Earth. 

Everything is associated with and related with everything else. In this way, nothing has an inalienable, outright self-personality. Not an electron, not a ring of froth on the ocean, not a redwood tree, not your body or psyche or "I." 

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What is the idea of rebirth research?

Buddhism Selflessness 

Everyone endures. 

In Buddhism, the proportion of genuine insight is its handy viability, not its theoretical or hypothetical rightness. Since the superseding point of Buddhism is the finish of torment, the substance of intelligence is recognizing what prompts joy for oneself as well as other people, and what doesn't . . . recognizing what's healthy and what isn't . . . realizing which passages have the cheddar and which don't. 

Shrewdness sees that sticking prompts enduring without fail. To summarize the Buddha: "I offer a certain something: intelligence that realizes how to endure no more." 

To state this a little differently, insight implies a profound comprehension of the Four Noble Truths. As it says in the Samyutta Nikaya (8): Where can the personnel of shrewdness be seen (at its best)? In the Four Noble Truths. 

The articulate entrance into those Truths is the circle of Nibbana; edification is the flawlessness of astuteness. That is the reason intelligence is viewed as maybe the most major of the ten "paramita" or excellencies. 

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What is the moral standard of ahimsa?

Buddha Path to Enlightenment 

The most effective method to Develop Wisdom 

Astuteness Born of Learning 

The circle of Buddhist learning incorporates the five totals, the four realities, the establishments of care, and so forth., just as any chaste common fields of information which might be reasonable for advancing the government assistance and bliss of creatures. 

Along these lines, with astuteness, a bodhisattva should first completely inundate herself in this whole circle of learning, and afterward she ought to build up others in learning. 

Intelligence Born of Reflection 

At that point he ought to create intelligence conceived of reflection by first reflecting upon the particular idea of marvels, for example, the totals, and afterward stirring intelligent passive consent in them. 

Astuteness Born of Meditation 

There is no [ultimate] astuteness without reflection (jhana), since focus is the proximate reason for insight. 

Hence, one should consummate the intelligence conceived of contemplation by building up a full comprehension of all interior and outside wonders regardless as follows: "This is simple attitude materiality, which emerges and stops as indicated by conditions. There is here no specialist or entertainer. It is ephemeral in the feeling of not being subsequent to having been; it is enduring in the feeling of mistreatment by rise and fall; and it is non-self in the feeling of being unsusceptible to the activity of dominance." 

Conclusion -

Supreme Wisdom illuminates the path to Spiritual Enlightenment and Personal Transformation through Higher Consciousness and Inner Peace while Supreme Wisdom cultivates Emotional Intelligence and Intuition to unlock human potential and achieve Spiritual Mastery and Supreme Wisdom transcends boundaries of space and time to reveal hidden truths and universal principles and ultimately Supreme Wisdom embodies the essence of Mindfulness and Meditation to guide seekers on their journey to Self-Realization and Enlightenment.

Way of Supreme wisdom is understanding, Panna, Meditation. Calm , Stillness is product of Supreme wisdom. Mudra of Supreme wisdom.

Fathoming them thusly, the individual deserts connection to them, and helps other people to do as such also. Totally out of sympathy, he keeps on helping his kindred creatures . . . also, doesn't halt until he arrives at the very pinnacle of intelligence and all the Buddha-characteristics go in close vicinity to his grip. In this way, the Supreme wisdom.  is more important to achieve the unique goal for the enlightenment. 

              

True sacrifice for success: Inner transformation over external violence

Sacrifices of sentient beings undermine Spiritual Enlightenment and Higher Consciousness while Sacrifices perpetuate cycles of violence and karma hindering Personal Transformation and Inner Peace and ultimately Sacrifices contradict the principles of Ahimsa and Compassionate Living advocated by Buddha and Sacrifices obscure the path to Holistic Wellness and Spiritual Growth.

Successful people make the most of their sacrifices affect success. Animals sacrifices are cruelties or can't be the part of Religion. 

Sacrifices - It is a worst from of religion which say you can go to heaven by killing an animal. 

Any other sacrifices with more fruit and more advantage than killing animal.?

When a man with trusting heart takes upon himself the precepts-abstinence from destroying life, 

• abstinence from talking what has not been given ,
• abstinence from evil conduct in respect of lusts,
• abstinence from lying words,
• abstinence from strong, 
• intoxicating, 
• maddening drinks, 
• the root of carelessness that is a sacrifice better than open largesse, 
• better than perpetual alms,
• better than the gift of dwelling place, 
• better than accepting guidance.

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Philosophy as study of supreme wisdom

Sacrifices Virtues 

Cows are slaughtered, goat and sheep are slaughtered, poultry and pigs are slaughtered and divers living creatures come to destruction - such sacrifices is not good, no one praise it. Why so?

Involving butchery neither the worthy ones nor those who have entered on the worthy way draw near.

All does praise ,such as for instance, a long - established charity,an oblation for the welfare of family. 

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3 of kingdoms of heaven ,earth, hell

Sacrifices For Success 

Fit sacrifice performed in season due ,And free from cruelty,to such draw near. Those well trained in the God  - life, even those who have the veil rolled back while yet on earth.

Who have transcended time and going,such do the enlightened praise,those skilled in merit. 

• Whether in sacrifice or act of faith,
• oblation fitly made with heart devout,
• To that good field  of merit - those who live,
• The good life,
• sacrificed, 
• conferred,
• so given Lavish the offering,
• devas therewith are pleased.

Thus offering the thoughtful,thereby becoming wise,wins the blissful world from suffering free.

Eating Meat Food Today 

Far various is the eating of meat today. As opposed to an inconsistent demonstration, numerous individuals in current social orders expend meat day by day, if not more than once every day. 

Rather than an individual penance of one individual's animal in an extraordinary function, animals are right now raised by large scale manufacturing techniques on "processing plant ranches" in gigantic numbers. 

Instead of butcher by a Kohen (Priest) centering his aim in the Mishkan saturated with blessedness, today the butcher is commonly done by a shochet (custom slaughterer) who butchers several creatures per day in a modern office. 

In view of these significant changes, the enormous scope creation and broad utilization of meat today have negative impacts that didn't happen in the times of the Sanctuary. 

Now and again, these negative impacts abuse or bargain halakhah (Jewish law), and frequently repudiate the moral sensitivities that the Torah wishes to ingrain in us. 

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For instance, 

• while the Torah precludes tsa'ar ba'alei hayim, 
• delivering pointless torment on animals, most livestock including those raised for legitimate customers are raised on "manufacturing plant ranches" where they live in confined, 
• limited spaces, 
• and are frequently sedated, 
• mangled, 
• and denied outside air, 
• daylight, 
• work out, 
• and any happiness regarding life before they are butchered and eaten. 

The Torah commands that individuals ought to be exceptionally cautious about safeguarding their wellbeing and their lives. 

However various logical investigations have connected creature based eating regimens straightforwardly to coronary illness, stroke, numerous types of malignant growth, and other constant degenerative maladies. 

Moreover, present day strategies for raising creatures have raised new wellbeing dangers including the potential for the human variation of "distraught bovine's infection," fledgling influenza, E-coli tainting, and other negative impacts from the utilization of a lot of hormones, pesticides, and other compound.

Having come to these meaningful conclusions, left it alone clarified that customary setting and mentalities and sparing intensity of images have generally gone. 

It is difficult to perceive how we resuscitate the soul of an organization that Abraham exemplified and didn't start as it existed preceding him. 

The individuals who demand qurbani thinking it is a commitment for each person who can bear the cost of it (dismissing larger part perspective on it as sunnah to which salvation can't be connected) however don't create partnership with animals or couldn't care less about how animals were cultivated and other moral and natural angles or costs included and go for relinquishing numerous number of creatures as a status proclamation (as is valid for lion's share of world class who redistribute everything from raising to butchering to disseminating) while at the same time being hard to the destitute neighbors neglect to be recovered. 

It is individual inclination and thinking about the other that is salvific and qurbani is a methods for that end and not an end in itself and that is the reason public interests or different reasons could change decision of going for qurbani. 

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What is the idea of rebirth research?

Sacrifices In The Life 

It very well may be contended that in our setting, keeping in see targets of shariah, the letter and soul of qurbani are better acknowledged whether more distant families as opposed to people do it and in the hour of Corona, it is done through associations that guarantee anticipation of spread of sickness by butcher and later dispersion of meat. 

The individuals who get source, improvement and implications of the foundation of creature penance perceive how one can pick between different lawful perspectives on it (from wajib to sunnah, from family to singular premise of doing it, from individual to network as focus of sorting out it and as recipient) and how far it has prevailing in penance of the self for the non-self and in the event that one has taken an interest or not in higher recovered life on account of it. 

Savants of significant conventions have not yielded the contention that creature penance is non-moral. Anthropologists discover its proof all over the place and its partners in secularized culture. 

Reasoning has been characterized as groundwork for death. 

Sages, savants and psychoanalysts have discovered arguments of the heavenly names Wudud/Muhiyy and Mumeet or God of affection and God of death that ground life and demise drives, eros and thanatos as key to the show of life and culture. 

We are brought into the world straddling the grave as Bucket character puts it. 

The final expressions of Socrates were "Crito, we owe a cockerel to Asclepius, pay it and remember.

" (Asclepius was the God of wellbeing and harming was discharge from dis-ease called life). 

Ancient and middle age thinkers as well as postmodern rationalists and authors down to Blanchot have contemplated viciousness and demise that call for reexamining oversimplified vegetarianism and pacifism as applied to the snare of life. 

Experiencing passing accelerated. Escaping passing as present day man does as is extremely appeared by crown alarm is an indication of debauchery. 

Conclusion -

Cows are not slaughtered and living creatures come not do destruction, such sacrifices not involving butchery.

To finish up with Heidelberg depiction of human condition as being-towards-death and his recommendation to continue visiting cemeteries and Blanchot, whom he impacted, about death that it is "a force that refines nature, that raises presence to being, and it is inside every last one of us as our most human quality."

Buddha's Guide to Spiritual Life Insurance: Protecting Your Inner Peace

Discover the Buddha's ancient blueprint for inner peace. This guide to spiritual life insurance reveals how to protect your mind from suffering & secure lasting freedom. No policies, just practice.

When you hear "life insurance," you likely think of policies, premiums, and financial payouts. It’s a safety net for the material world. But what if we told you that the Buddha, over 2,500 years ago, laid out a profound blueprint for a different kind of insurance? This isn't about protecting your physical assets; it's about securing your most valuable possession: your peace of mind.

This is the guide to spiritual life insurance—a policy against inner suffering, paid for not with money, but with practice, and whose dividends are unshakable joy and freedom.

The Policy: The Noble Eightfold Path

Every insurance policy has terms and conditions. The Buddha’s spiritual insurance is built on the framework of the Noble Eightfold Path. This isn't a single action but a comprehensive, integrated plan for living. It’s the premium you pay through your daily choices, and it protects you from the three great insurers of suffering: greed, hatred, and delusion.

The path is divided into three core areas:

1.  Wisdom (Prajna): This is the insight and understanding that form the foundation of your policy.

    Right View: Understanding the nature of reality—that actions have consequences, that suffering exists, and that it can end. This is reading the fine print and knowing exactly what you’re insuring yourself against.

    Right Intention: Cultivating intentions of renunciation (letting go), goodwill, and harmlessness. This is your motivation for taking out the policy—to be free and to cause no harm.

2.  Ethical Conduct (Sila): This is the daily practice that prevents claims against your policy. It’s the proactive maintenance that keeps your life stable.

    Right Speech: Speaking truthfully, kindly, and harmoniously.

    Right Action: Behaving peacefully and ethically, respecting life, property, and relationships.

    Right Livelihood: Earning a living in a way that does not cause harm to others.

3. Mental Discipline (Samadhi): This is the ongoing training that strengthens your "coverage" and ensures you can handle life’s inevitable challenges.

    Right Effort: Actively cultivating positive states of mind and abandoning negative ones.

    Right Mindfulness: Developing keen awareness of your body, feelings, mind, and mental objects. This is your 24/7 monitoring system.

    Right Concentration: Developing the focus and clarity of mind achieved through practices like meditation.

The Premium: Mindfulness and Practice

You can’t pay for this insurance with a credit card. The currency here is mindful effort. Your daily practice—your meditation, your mindful breathing, your conscious ethical choices—is the premium you pay.

Just like forgetting to pay a financial premium can lapse your policy, forgetting to practice can leave you vulnerable. The beautiful part? The more you "pay" through consistent practice, the more robust and comprehensive your coverage becomes. It’s a policy that appreciates in value the more you invest in it.

What Are You Insuring Against?

Traditional life insurance protects your beneficiaries against the financial shock of your death. Spiritual life insurance protects you against the inner shocks of life itself:

The Claim of Anger: When someone cuts you off in traffic, your practice of Right Mindfulness and Right Effort allows you to see the anger arising and let it pass without letting it control you. Your policy pays out in the form of maintained inner peace.

The Claim of Anxiety: When worrisome thoughts about the future arise, your Right View (understanding impermanence) and Right Concentration (a calm, focused mind) settle the claim, paying out in clarity and present-moment awareness.

The Claim of Greed: The desire for more—more money, more validation, more pleasure—is a major claim. Your practice of Right Intention (renunciation) and Right Livelihood helps process this claim, paying out in contentment and simplicity.

The Claim of Loss: The death of a loved one or the end of a relationship is a profound test. Your policy doesn’t negate the natural grief, but it does protect you from falling into the abyss of despair. Right View (understanding the nature of life and death) provides the ultimate payout: the strength to endure and the wisdom to see through the illusion of permanence.

The Beneficiary: You and Everyone Around You

With a financial policy, the beneficiary is someone else. With spiritual life insurance, you are the primary beneficiary. You receive the dividends of peace, resilience, and happiness every single day.

However, the beautiful spillover effect is that everyone in your life becomes a secondary beneficiary. When you are less reactive, more compassionate, and genuinely at peace, it positively impacts your family, your coworkers, and everyone you meet. Your inner stability becomes a gift to the world. This is the Bodhisattva ideal—dedicating your own enlightenment to the benefit of all beings.

How to Apply for Your Policy Today

The best part about this policy? There’s no medical exam, no approval process, and it’s available to everyone, right now. You can start your application immediately.

1.  Start Small: You don’t have to overhaul your life. Begin with five minutes of meditation each morning (Right Concentration). Practice being truly present for one daily activity, like drinking your coffee or showering (Right Mindfulness).

2.  Review Your Intentions: Before you speak or act, pause. Ask yourself, "Is this rooted in goodwill or harmlessness?" (Right Intention).

3.  Perform an Ethical Audit: Is your job harming others? Are your words causing strife? Make one small change toward Right Speech or Right Livelihood.

4. Seek Community: Just as you might consult a financial advisor, connect with a spiritual community (a Sangha) for support and guidance.

The Ultimate Payout: Enlightenment

While the daily dividends are immense, the ultimate payout of this spiritual life insurance is Nirvana—the complete end of suffering, the final liberation. It’s the state of being that is fully insured against any and all claims of dissatisfaction, fear, and distress.

The Buddha’s guide isn’t about preparing for death; it’s about learning how to live fully and fearlessly. It’s the most comprehensive policy you will ever own, one that guarantees the one thing we all truly seek: an end to suffering and a heart that is forever unshakable.

Take out your policy today. The path is open.

Conclusion: 

Your Policy for an Unshakable Life. The Buddha’s teachings offer the ultimate spiritual life insurance—a policy not written on paper, but lived through mindful intention and action. Unlike conventional insurance, it doesn’t await a future tragedy to prove its worth. Its protection is immediate, its dividends continuous: peace amidst chaos, clarity in confusion, and compassion over conflict.

You are both the insurer and the beneficiary. The premium is practice; the coverage, freedom. Start your policy today. Embrace the Noble Eightfold Path—not as a doctrine, but as daily protection for the heart and mind. True security isn’t found in a portfolio, but in a peaceful spirit. Invest wisely.

What is Life Insurance in Buddhism? A Path of Compassionate Planning

In Buddhism life insurance can be seen as a practical act of compassion (karuna). It is not about attachment to wealth, but about using skillful means to prevent suffering and fulfill your responsibility to protect loved ones from financial hardship after you're gone.

When we think of Buddhism, we often think of mindfulness, meditation, and letting go of attachments. So, where does a practical, financial product like life insurance fit into this ancient spiritual path? At first glance, they might seem like opposites—one focused on the material world and the other on transcending it.

However, upon closer inspection, life insurance can be viewed not as a contradiction, but as a powerful and practical tool for practicing core Buddhist principles like compassion, responsibility, and non-harm.

Beyond Attachment: The Middle Way in Everyday Life

A common misconception is that Buddhism teaches us to be detached from everything in the physical world. In reality, the Buddha taught the Middle Way—a path of moderation that avoids the extremes of sensual indulgence and severe asceticism.

We live in a society with financial responsibilities. We have families, partners, children, and perhaps aging parents who depend on us. To ignore these responsibilities under the guise of "non-attachment" could be seen as irresponsible and could cause immense suffering for others.

Buddhism encourages wisdom and skillful means (upaya). Planning for the future in a mindful way is not the same as being greedily attached to wealth. It is about acknowledging our current circumstances and acting with care for those around us.

Life Insurance as an Act of Compassion (Karuna)

The heart of Buddhism is compassion—the desire to relieve the suffering of others. This is where life insurance finds its strongest Buddhist justification.

Imagine the passing of a primary breadwinner. Beyond the profound emotional grief, the surviving family may face immediate financial suffering: anxiety over mortgage payments, tuition fees, daily expenses, and debt. This financial crisis compounds their emotional pain.

By securing a life insurance policy, you are actively taking steps to prevent this future suffering. It is a selfless act of protection, a financial safety net woven from compassion. It says, "Even if I am not there physically, my care for your well-being will provide a buffer against hardship, allowing you the space to grieve and heal."

This aligns perfectly with the Bodhisattva ideal in Mahayana Buddhism—the aspiration to achieve enlightenment for the benefit of all sentient beings. While buying insurance is a small act in comparison, the intention is similar: to alleviate the suffering of others.

Letting Go of Anxiety, Embracing Responsibility

Another core teaching of the Buddha is the liberation from fear and anxiety, which are born from clinging and ignorance. Knowing that your loved ones will be financially secure can, ironically, help you let go of anxiety.

Worrying about "what will happen to my family if I'm gone" is a form of clinging to the future and a source of mental distress. By mindfully addressing this concern with a practical solution, you free your mind from that specific fear. This allows you to be more present and peaceful in your current life and practice.

In this sense, life insurance is not an attachment to the material world, but a tool to release a specific, worldly anxiety, enabling a clearer focus on your spiritual journey.

The Importance of Intention (Cetana)

In Buddhism, the ethical quality of an action is determined by the intention behind it. This is crucial for understanding life insurance through a Buddhist lens.

  Skillful Intention: 

Buying insurance with the primary goal of protecting your family from suffering, ensuring they are not burdened by debt, and perhaps even leaving a gift that allows them to pursue positive endeavors (like education or charity).

  Unskillful Intention: 

Buying insurance as a pure investment or wealth-building tool, driven by greed, a desire to leave an inflated inheritance that may foster attachment, or to avoid taxes in a selfish way.

The same action—signing an insurance policy—can be either a karmically neutral or even positive act (based on compassion) or a negative one (based on greed), depending on the intention in your heart.

A Note on "Betting on Death" and Other Concerns

Some might argue that insurance is a gamble or a "bet on one's death," which feels macabre. Buddhism teaches us to have a realistic, not morbid, relationship with death (maraṇasati). The Buddha instructed his followers to reflect on the inevitability of death as a way to appreciate the preciousness of life.

Taking out life insurance is simply a practical acknowledgment of this reality. It is not a bet, but a preparation. It is part of "setting your affairs in order," which is a mindful and dignified practice.

 The Verdict: A Skillful Means

Life insurance is not a Buddhist requirement, nor is it inherently "Buddhist." It is a modern financial instrument. However, when approached with the right intention, it can be a profound expression of:

•  Karuna (Compassion):Actively preventing the suffering of loved ones.
• Sila (Ethical conduct):Fulfilling your responsibilities to your family.
• Prajna (Wisdom): Using practical tools to address worldly concerns without being controlled by fear or anxiety.

Ultimately, in the grand journey of Dharma, life insurance is a small but significant act. It’s a way to practice compassion and wisdom right here, right now, ensuring that our path to peace doesn't leave a path of hardship for those we love.

Conclusion:-

A Mindful Step on the Path. Ultimately, viewing life insurance through a Buddhist lens transforms it from a mere financial transaction into an extension of practice. It is a skillful means (upaya) to embody compassion and wisdom in the modern world. This perspective does not champion materialism but champions mindful responsibility. It allows us to meet our worldly duties with a peaceful heart, ensuring that our spiritual journey of letting go does not inadvertently create a chain of suffering for others. By securing our loved ones' well-being, we practice the Dharma in a profoundly practical way, turning a plan for the unknown future into a conscious act of care in the present moment.

Cognitive Mastery Thinking-Action Connection

Thinking-Action connection fuels Mindful Decision Making and Intentional Thinking to drive Strategic Action and Effective Implementation while Thinking-Action gap demands Cognitive Mastery and Mental Discipline to bridge the divide between Insight and Impact through Thinking-Action alignment that harmonizes Critical Thinking and Decisive Action to achieve Business Excellence and Personal Growth through Thinking-Action synergy.

Thinking And Acting - PRADNYA is Vichar Dhamma(Thinking Aright) or SILA is Achar Dhamma(Acting Aright) ,Thinking and Acting related to each other.

Thinking And Acting - PRADNYA is necessary. But SILA is more necessary. Pradnya without Sila is dangerous. 

Mere Pradnya is dangerous. Pradnya is like a sword in the hand of  Man. In the hand of a Man with Sila it may be used for saving a Man with danger.

 But in the hand of a Man without Sila, it may be used for MURDER. That's why SILA is move important than PRADNYA. 
          


The use of knowledge depends upon a man's SILA.

 Apart from Sila, knowledge has no VALUE. SILA is incomparable in this world. SILA is the beginning and the refuge, Sila is the a MOTHER of all good. 

It is the foremost of all good conditions. Therefore, Purify your SILA.

Vichar and Achar Dhamma means thinking and acting Dhamma.
          
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Buddhism Beliefs 

A man , if he possesses four qualities, as one of great wisdom, as a great man.

What are the four qualities? 

Of whatsoever he hears he understands the meaning as soon as it is uttered saying. 

This is the meaning of that saying! Moreover, he has a good memory, he can remember and recall a thing done long ago, and said long ago.


Again in all the business of a householder he is skilled and diligent and therein he is resourceful and capable of investigating what is proper to be done what should be arranged . 

Herein, we have a man given to the welfare of many folk, to the happiness of many folk. 

By him are many folk established in the Ariyan method, to wit: in what is of a lovely nature, in what is of a profitable NATURE.



To whatsoever train of thought he wishes to apply himself to that train of thought he applies himself: to whatever train of thought he desires not to apply himself, to that train of thought  he applies not himself.

Whatever intention he wishes to intend,he does so ,or not if he so wishes. 

Thus is he master of the mind in the way of thought.

Also he is one who attains at will ,without difficulty and without trouble the four musings which belongs to the higher thoughts,which even in this very life are blissful to abide in. 

Also by destruction of the ASAVAS (Fetters) in this very life thoroughly comprehending it by himself, he realizes the heart release, the release by wisdom and attaining it abides therein.

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Top 5 Religious Universe Philosophy Schools.

Prajna Buddhism 

Prajna is Sanskrit for "wisdom. The English word wisdom is connected to information. 

In the event that you turn the word upward in word references, you discover definitions, for example, "information picked up through experience";  Mahayana is connected to the regulation of sunyata, "vacancy. 

Vacancy is a troublesome precept regularly confused with agnosticism. 

This instructing doesn't state that nothing exists; it says that nothing has free or self-presence. 

We see the world as an assortment of fixed, separate things, yet this is a fantasy. 

What we see as unmistakable things are transitory mixes or congregations of conditions that we distinguish from their relationship to other brief gatherings of conditions. 

Notwithstanding, looking further, you see that these congregations are interconnected to all different gatherings. 

They really are absent." However there is an association: "indeed, association is all you find, without any things that are associated. 

It's the very meticulousness of the association - no holes or knots in it - just the steady nexus - that renders everything void. 

So everything is vacant and associated, or void in light of the fact that associated. 

Void is association.

morality', 'virtue',is a method of brain and volition (cetana) showed in discourse or substantial activity (s. karma).

 It is the establishment of the entire Buddhist practice, and therewith the first of the 3 sorts of preparing (sikkhā) that structure the 3-overlay division of the 8-overlap Path (s. magga), for example ethical quality, fixation and shrewdness. 

Buddhist profound quality isn't, as it might show up from the negative plans in the Sutta-messages, something negative. 

Furthermore, it doesn't comprise in the simple not submitting of abhorrent activities, however is in each occasion the obviously cognizant and purposeful limitation from the awful activities being referred to and relates to the all the while emerging volition. 

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Sila In Buddhism 

Morality of the 8-overlay Path, specifically, right discourse, right activity and right job, is called 'certifiable or common ethical quality' pakatisīla), as recognized from the outer principles for priests or laymen, the purported 'recommended ethical quality' (paññatti-sīla, q.v.), which, all things considered, is karmically impartial. 

morality; Sila isn't just keeping away from what ought not be done, it is additionally seeing what should be done, we can notice moral statutes which are the establishment of healthy lead. 

1) Śīla alludes to "order" or "profound quality" and is called intrinsic goodness as per the second century 

Śīla is of three sorts: 

1. hīnaśīla – By methods for "lower ethical quality", one is reawakened among people (manuṣya); 
2. madhyaśīla – By "average ethical quality", one is reawakened among the six classes of lords of the craving domain (kāmadhātudeva); 
3. praṇītaśīla – By "unrivaled ethical quality", one is reawakened among the unadulterated divine beings (śuddhāvāsadeva) of the structure domain (rūpadhātu) and the nebulous domain (ārūpyadhātu). 

Despite the fact that the ethical man has no weapons (āyudha), insidious individuals don't assault him. 

Profound quality is a fortune (vitta) that can't be lost; it is a parent (jñāti) who doesn't forsake you even after death; it is a decoration (ālaṃkāra) that outperforms the seven gems (saptaratna). 

This is the reason ethical quality must be protected as though one were guarding the life of the body (kāyajīvita) or as though one were looking after a valuable item. 

The corrupt man perseveres through 10,000 sufferings; he resembles the helpless man who broke his container and lost his riches, This is the reason unadulterated control must be noticed. 

Highminded direct of body and discourse. Sila is otherwise called Precepts. 

Shīla (śīla) Skt. (Pali, sīla), "commitments, pre­cepts"; alludes to the moral rules that in Buddhism decide the conduct of priests, nuns, and laypersons and that comprise the precondition for any advancement on the way of enlivening. 

Link here -

What is the right effort in Buddhism?

10 Buddhist Precepts 

The ten shīlas for priests, nuns and beginners are: 

1. abstaining from executing, 
2. not taking what isn't given, 
3. forgoing disallowed sexual action, 
4. forgoing unfair discourse, 
5. keeping away from intoxi­cating drinks, 
6. swearing off strong food af­ter early afternoon, 
7. dodging music, dance, plays, and different excitements, 
8. swearing off the utilization of fragrances and elaborate adornments, 
9. re­fraining from staying in bed high, delicate beds, 
10. re­fraining from contact with cash and different assets. 

Conclusion -

The initial five shīlas apply additionally to Bud­dhist laypersons, who on specific days notice the initial eight. Thats why everyone ought to follow such thinking and acting Dhamma.