Virtual Practice Centre

Gate Gate Paragate Parasamgate Bodhi Svaha!

Welcome to our online practice centre! Edmonton Buddhist Research Institute has put compiled these resources to help you manifest your boat to the other shore!

We wholeheartedly wish you peace on your journey and welcome you to reach out at anytime if you need help with finding any resources.

Namo Buddhaya

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The Four Noble Truths abbreviated in Pali

Dukkha (suffering)
Samudaya (suffering has a cause)
Nirodha (suffering can be ceased)
Magga (the way is The Noble Eightfold Middle Path)

Buddhism is sometimes misunderstood as being a pessimistic religion. This is because it speaks of the suffering in life. This misunderstanding comes from failure to see the Four Noble Truths in it's entirety. It is not that Buddhism declares that all life is suffering, but rather, life without right perception (unenlightened life) causes much suffering. Although there is suffering, there is also a way out of suffering, which is what the Four Noble Truths describe. They must be taken together as four, and not by any one.

The Noble Eightfold Path

Right Understanding
Right Thought
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Concentration

The Noble Eightfold Path is referenced as the last of the Four Noble Truths.

The (Noble) Eightfold Path is called a path because it is the way for us to abandon our cycles of suffering and enjoy the liberation of Nirvana. Practicing along this path ennobles our being because we begin to find answers by solving ourselves rather than focusing on the wrongs of others.

The Noble Eightfold Path is also known as the 'Middle Way' because it encourages us to practice living our lives in moderation, not on the borders of ultra-luxury and extreme asceticism.

Waking Up

Waking up this morning, I smile.

Twenty-four brand new hours are before me.

I vow to live fully in each moment

and to look at being with eyes of compassion.

Steeping out of Bed

If today I inadvertently step on a small insect,

may it not suffer too much.

May it be liberated.

Homage ot the Bodhisattva of the Land of Great Happiness.

Taking the First Steps of the Day

Walking on the Earth

is a miracle!

Each mindful step

reveals the wondrous Dharmakaya.

Opening the Window

Opening the window, I look out onto the

Dharmakaya.

How wondrous is life!

Attentive to each moment,

my mind is clear like a clam river.

Turning on the Water

Water comes from high mountain sources.

Water runs deep in the Earth

Miraculously, water comes to us and sustains all life.

My gratitude is filled to the brim.

Brushing your Teeth

Brushing my teeth and rinsing my mouth,

I vow to speak purely and lovingly.

When my mouth is fragrant with right speech,

a flower blooms in the garden of my heart.

Using the Toilet

Defiled or immaculate,

increasing or decreasing—

these concepts exist only in our mind.

The reality of interbeing is unsurpassed.

Washing your Hands

Water flows over these hands.

May I use them skillfully

to preserve our precious plant.

Rinsing Your Mouth

Rinsing my mouth, my heart is cleansed.

The universe is perfumed by flowers.

Actions of body, speech, and mind are calmed.

Hand in hand with the Buddha, I walk in the

Pure Land.

Washing Vegetables

In these vegetables

I see a green sun.

All dharmas join together

to make life possible.

Cleaning the Meditation Hall

As I clean

this fresh, calm room,

boundless joy

and energy arise!

Bathing

Unborn and indestructible,

beyond time and space—

both transmission and inheritance

lie in the wonderful nature of Dharmadhatu.

Throwing Out the Garbage

In the garbage, I see a rose.

IN the rose, I see compost.

Everything is in transformation.

Impermanence is life.

Washing the Dishes

Washing the dishes is like bathing a baby Buddha.

The profane is the sacred.

Everyday mind is a Buddha's mind.

Sweeping

As I carefully sweep

the ground of enlightenment,

a tree of understanding

springs up from the Earth.

Cleaning the Bathroom

How wonderful

to scrub and clean.

Day by day,

my heart and mind grow clearer.

Washing Your Feet

The peace and joy

of one toe

is peace and joy

for my whole body.

Putting on my Robe

Putting on this monk's/nun's robe,

my heart is at ease.

I live a life of freedom,

bringing joy to the world.

Looking in the Mirror

Awareness is a mirror

reflecting the four elements.

Beauty is a heart that generates love

and a mind that is open.

Putting on the Sanghati Robe

How wonderful is the robe of a monk/nun,

a filed of precious seeds.

I vow to receive it,

and wear it lifetime after lifetime.

Greeting Someone

A lotus for you

a Buddha to be.

Sitting Down

Sitting here

is like sitting under a Bodhi tree.

My body is mindfulness itself,

free from all distraction.

Calming the Breath

Breathing in, I calm my body.

Breathing out, I smile.

Dwelling in the present moment,

I know this is a wonderful moment!

Morning Meditation

The Dharmakaya is bringing morning light.

Sitting still, my heart at peace, I smile.

This is a new day. I vow to go through it with awareness.

The sun of wisdom will soon be shining everywhere.

Entering the Meditation Hall

Entering the meditation hall,

I see my true self.

As I sit down,

I vow to cut off all disturbances.

Finding a Stable Posture

In the lotus posture,

the human flower blooms.

The udumbara flower is here,

offering its true fragrance.

Adjusting Posture

Feelings come and go

like clouds in a windy sky.

Conscious breathing

is my anchor.

Evening Meditation

At the foot of the Bodhi tree, I keep my back straight

and my posture stable. Body, speech, and mind are calmed.

There is no longer any thought of right and wrong.

Mindfulness is shining on the five skandhas. The original face will be found, and the shore of illusion will be left behind.

Inviting the Bell (version 1)

Body, speech, and mind, held in perfect oneness,

I send my heart along with the sound of the bell.

May the hearers awaken from forgetfulness

and transcend the path of anxiety and sorrow.

Inviting the Bell (version 3)

May the sound of this bell penetrate deeply into the cosmos,

so that beings, even those in dark places,

may hear it and be free from birth and death.

May al beings realize awakening and find their way home.

Namo Shakyamunaye Buddhaya

Listening to the Bell (version 2)

Listening to the bell, I feel my afflictions begin to dissolve.

My mind is calm, my body relaxed, a smile is born on my lips.

Following the sound of the bell, my breath brings me back

to the safe island of mindfulness. In the garden of my heart,

the flower of peace blooms beautifully.

Namo Shakyamunaye Buddhaya

Inviting the Bell (version 2)

May the sound of this bell penetrate deeply into the cosmos.

In even the darkest spots, may living beings hear it clearly,

so that all suffering in them cease,

understanding comes into their hearts,

and they can transcend the path of anxiety and sorrow.

Namo Shakyamunaye Buddhaya

Listening to the Bell (version 1)

Listen, listen,

this wonderful sound

brings me back

to my true home.

Listening to the Bell (version 3)

Hearing the bell, I am able to let go of all my afflictions.

My heart is calm, my sorrows ended.

I am no longer bound to anything.

I learn to listen to my suffering,

and the suffering of the other person.

When understanding is born in me, compassion is also born.

Namo Shakyamunaye Buddhaya

Holding the Alms' Bowl

The bowl of the Tathagata

is in my two hands.

Giver, receiver, and gift

held in perfect oneness.

Before Eating

Beings all over the Earth

are struggling to live.

I aspire to practice deeply

so all my have enough to eat.

Holding the Empty Bowl

Looking at this bowl,

I see how fortunate I am

to have enough to eat to continue the practice.

Serving Food

In this food,

I see clearly

the entire universe

supporting my existence.

Beginning to Eat

With the first taste, I offer joy.

With the second, I help relieve the suffering of others.

With the third, I see others' joy as my own.

With the fourth, I learn the way of letting go.

After Eating

The meal is finished,

and I am satisfied.

The four gratitudes*

are deeply in my mind.

(gratitude to parents, teachers, friends and all beings)

Impermenance

The day is ending and our life is one day shorter.

Let us look carefully at what we have done.

Let us practice diligently, putting our whole heart

into the path of meditation.

Let us live deeply each moment and in freedom,

so the time doesn't slip away meaninglessly.

End of the Day

I vow to bring awareness into my sleep tonight

to dispel all fears

to see emptiness in all desires

to find my way with mindfulness

to know what is reality

and what is an illusion.

Smiling at Your Anger

Breathing in, I know that anger makes me not beautiful.

Breathing out, I smile.

I stay with my breathing

so I won't lose myself.

Turning on the Light

Forgetfulness is the darkness,

mindfulness is the light.

I bring awareness

to shine upon all life.

Walking Meditation

The mind can do in a thousand directions,

but on this beautiful path, I walk in peace.

With each step, a cool wind blows.

With each step, a flower blooms.

Driving the Car

Before starting the car

I know where I am going.

The car and I are one.

If the car goes fast, I go fast.

Turning on the Computer

Turning on the computer,

my mind gets in touch with the store-consciousness.

I vow to transform habit energies

to help love and understand grow.

Using the Telephone

Words can travel thousands of miles.

May my words create mutual understanding and love.

May they be as beautiful as gems,

as lovely as flowers.

Lighting a Candle

Lighting this candle,

Offering the light to countless Buddhas,

the peace and the joy I feel

brighten the face of the Earth.

Drinking Tea

This cup of tea in my two hands,

mindfulness held perfectly.

My mind and body dwell

in the very here and now.

Making Short Journeys Safe

Two-thirds of accidents

take place near home.

Knowing this, I am very careful

Even on a short trip.

Gardening

Earth brings us to life and nourishes us.

Earth takes us back again.

We are born and we die with every breath.

Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals.

I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life.

Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting.

I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need.

I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair.

I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy.

I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and stop contributing to climate change.

Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society.

Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without mutual consent, true love, and a deep, long-term commitment.

I resolve to find spiritual support for the integrity of my relationship from family members, friends, and sangha with whom there is support and trust.

I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

Seeing that body and mind are interrelated, I am committed to learn appropriate ways to take care of my sexual energy and to cultivate the four basic elements of true love – loving kindness, compassion, joy, and inclusiveness – for the greater happiness of myself and others.

Recognizing the diversity of human experience, I am committed not to discriminate against any form of gender identity or sexual orientation.

Practicing true love, we know that we will continue beautifully into the future.

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations.

Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope.

When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person.

I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations.

I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord.

I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming.

I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness.

I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations.

I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment.

I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption.

I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.

Extracted from The Discourse on the Ten Wholesome Ways of Action (Majjhima Nikaya 78)

Thus have I heard. At one time, the Buddha stayed in the palace of the Dragon King of the Ocean together with an assembly of eight thousand great Bhikshus and thirty-two thousand Bodhisattvas and Mahasattvas altogether...

...

Again Oh Dragon King, if one gives up wrong views, one will attain to the accomplishment of ten meritorious dharmas. What are the ten?

Abstaining form killing living beings
Abstaining from stealing
Abstaining from sexual misconduct
Abstaining from false speech
Abstaining from malicious speech
Abstaining from harsh speech
Abstaining from gossip
Abstaining from being covetous
Abstaining from ill-will
Possessing Right Understanding of the Dharma

The Fourteen Mindfulness Trainings are a modern distillation of the traditional Bodhisattva precepts of Mahayana Buddhism, and were created by Thich Nhat Hanh in Saigon in 1966. Monastics and lay friends who have made a vow in a formal ceremony, to receive, study and observe these fourteen trainings are known as “Members of the Order of Interbeing”.

Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. We are committed to seeing the Buddhist teachings as a guiding means that help us learn to look deeply and develop understanding and compassion. They are not doctrines to fight, kill, or die for. We understand that fanaticism in its many forms is the result of perceiving things in a dualistic or discriminative manner. We will train ourselves to look at everything with openness and the insight of interbeing in order to transform dogmatism and violence in ourselves and the world.

Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We are committed to learning and practicing non-attachment to views and being open to others’ experiences and insights in order to benefit from the collective wisdom. We are aware that the knowledge we presently possess is not changeless, absolute truth. Insight is revealed through the practice of compassionate listening, deep looking, and letting go of notions rather than through the accumulation of intellectual knowledge. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.

Aware of the suffering brought about when we impose our views on others, we are determined not to force others, even our children, by any means whatsoever — such as authority, threat, money, propaganda, or indoctrination — to adopt our views. We are committed to respecting the right of others to be different, to choose what to believe and how to decide. We will, however, learn to help others let go of and transform fanaticism and narrowness through loving speech and compassionate dialogue.

Aware that looking deeply at the nature of suffering can help us develop understanding and compassion, we are determined to come home to ourselves, to recognise, accept, embrace and listen to our own suffering with the energy of mindfulness. We will do our best not to run away from our suffering or cover it up through consumption, but practice conscious breathing and walking to look deeply into the roots of our suffering. We know we can realise the path leading to the transformation of suffering only when we understand deeply the roots of suffering. Once we have understood our own suffering, we will be able to understand the suffering of others. We are committed to finding ways, including personal contact and using telephone, electronic, audiovisual, and other means, to be with those who suffer, so we can help them transform their suffering into compassion, peace, and joy.

Aware that true happiness is rooted in peace, solidity, freedom, and compassion, we are determined not to accumulate wealth while millions are hungry and dying nor to take as the aim of our life fame, power, wealth, or sensual pleasure, which can bring much suffering and despair. We will practice looking deeply into how we nourish our body and mind with edible foods, sense impressions, volition, and consciousness. We are committed not to gamble or to use alcohol, drugs or any other products which bring toxins into our own and the collective body and consciousness such as certain websites, electronic games, music, TV programs, films, magazines, books and conversations. We will consume in a way that preserves compassion, wellbeing, and joy in our bodies and consciousness and in the collective body and consciousness of our families, our society, and the earth.

Aware that anger blocks communication and creates suffering, we are committed to taking care of the energy of anger when it arises, and to recognising and transforming the seeds of anger that lie deep in our consciousness. When anger manifests, we are determined not to do or say anything, but to practice mindful breathing or mindful walking to acknowledge, embrace, and look deeply into our anger. We know that the roots of anger are not outside of ourselves but can be found in our wrong perceptions and lack of understanding of the suffering in ourselves and others. By contemplating impermanence, we will be able to look with the eyes of compassion at ourselves and at those we think are the cause of our anger, and to recognise the preciousness of our relationships. We will practice Right Diligence in order to nourish our capacity of understanding, love, joy and inclusiveness, gradually transforming our anger, violence and fear, and helping others do the same.

I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness.

I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption.

Aware that life is available only in the present moment, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to be aware of what is happening in the here and the now. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, in all situations. In this way, we will be able to cultivate seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness. We are aware that real happiness depends primarily on our mental attitude and not on external conditions, and that we can live happily in the present moment simply by remembering that we already have more than enough conditions to be happy.

Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. Knowing that true community is rooted in inclusiveness and in the concrete practice of the harmony of views, thinking and speech, we will practice to share our understanding and experiences with members in our community in order to arrive at collective insight.

We are determined to learn to listen deeply without judging or reacting, and refrain from uttering words that can create discord or cause the community to break. Whenever difficulties arise, we will remain in our Sangha and practice looking deeply into ourselves and others to recognise all the causes and conditions, including our own habit energies, that have brought about the difficulties. We will take responsibility for all the ways we may have contributed to the conflict and keep communication open. We will not behave as a victim but be active in finding ways to reconcile and resolve all conflicts however small.

I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness.

I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption.

Aware that words can create happiness or suffering, we are committed to learning to speak truthfully, lovingly and constructively. We will use only words that inspire joy, confidence and hope as well as promote reconciliation and peace in ourselves and among other people. We will speak and listen in a way that can help ourselves and others to transform suffering and see the way out of difficult situations. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will protect the happiness and harmony of our Sangha by refraining from speaking about the faults of other persons in their absence and always ask ourselves whether our perceptions are correct. We will speak only with the intention to understand and help transform the situation. We will not spread rumours nor criticise or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may make difficulties for us or threaten our safety.

Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist community for personal power or profit, or transform our community into a political instrument. As members of a spiritual community, we should nonetheless take a clear stand against oppression and injustice. We should strive to change the situation, without taking sides in a conflict. We are committed to learning to look with the eyes of interbeing and to see ourselves and others as cells in one Sangha body. As a true cell in the Sangha body, generating mindfulness, concentration, and insight to nourish ourselves and the whole community, each of us is at the same time a cell in the Buddha body. We will actively build brotherhood and sisterhood, flow as a river, and practice to develop the three real powers – understanding, love, and cutting through afflictions – to realise collective awakening.

I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness.

I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption.

[For lay members]:

Aware that sexual desire is not love and that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation, we are determined not to engage in sexual relations without mutual understanding, love, and a deep long-term commitment. We resolve to find spiritual support for the integrity of our relationships from family members, friends, and sangha with whom there is support and trust. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. Recognizing the diversity of human experience, we are committed not to discriminate against any form of gender identity or sexual orientation. Seeing that body and mind are interrelated, we are committed to learning appropriate ways to take care of our sexual energy and cultivating loving kindness, compassion, joy, and inclusiveness for our own happiness and the happiness of others. We must be aware of future suffering that may be caused by sexual relations. We will treat our bodies with compassion and respect. We are determined to look deeply into the Four Nutriments and learn ways to preserve and channel our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal. We will do everything in our power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate regularly upon their future environment.

Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that contributes to the wellbeing of all species on earth and helps realise our ideal of understanding and compassion. Aware of economic, political, and social realities around the world, as well as our interrelationship with the ecosystem, we are determined to behave responsibly as consumers and as citizens. We will not invest in or purchase from companies that contribute to the depletion of natural resources, harm the earth, or deprive others of their chance to live.

Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, compassion, and the insight of interbeing in our daily lives and promote peace education, mindful mediation, and reconciliation within families, communities, ethnic and religious groups, nations, and in the world. We are committed not to kill and not to let others kill. We will not support any act of killing in the world, in our thinking, or in our way of life. We will diligently practice deep looking with our Sangha to discover better ways to protect life, prevent war, and build peace.

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating generosity in our way of thinking, speaking, and acting. We will practice loving kindness by working for the happiness of people, animals, plants, and minerals, and sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.

This translation has been prepared by Thich Nhat Hanh from the Chinese Taishō Revised Tripiṭaka 779

These Eight Realizations are the discoveries of great beings, Buddhas and Bodhisattvas who have practiced diligently the way of understanding and love. They have sailed the Dharmakaya boat to the shore of nirvana, and have then returned to the ordinary world, free of the five sensual desires, their minds and hearts directed toward the Noble Way. Using these Eight Realizations, they help all beings recognize the suffering in the world.

If disciples of the Buddha recite and meditate on these Eight Realizations, they will put an end to countless misunderstandings and difficulties and progress toward enlightenment, leaving behind the world of birth and death, dwelling forever in peace.

The First Realization is the awareness that the world is impermanent. Political regimes are subject to fall. Things composed of the four elements are empty, containing within them the seeds of suffering. Human beings are composed of Five Aggregates and are without a separate self. They are always in the process of change – constantly being born and constantly dying. They are empty of self and without a separate existence. The mind is the source of all confusion, and the body the forest of all unwholesome actions. Meditating on this, you can be released from the round of birth and death.

The Third Realization is the awareness that the human mind is always searching outside itself and never feels fulfilled. This brings about unwholesome activity. Bodhisattvas, on the other hand, know the value of having few desires. They live simply and peacefully, so they can devote themselves to practicing the Way. They regard the realization of perfect understanding to be their only career.

The Seventh Realization is the awareness that the five categories of sensual desire – money, sex, fame, overeating, and oversleeping – lead to problems. Although you are in the world, try not to be caught in worldly matters. A monk, for example, has in his possession only three robes and one bowl. He lives simply in order to practice the Way. His precepts keep him free of attachment to worldly things, and he treats everyone equally and with compassion.