How to Pass Time Skillfully?

Discussion
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Develop good roots. It can be done with seemingly very mundane ways like sitting in a park and feeding birds and squirrels. Graduate to other things from there like volunteering in your community. Develop critical thinking skills. Learn to be patient with people. Just sit outside and observe the world without trying to do or think anything about it. Wisdom comes to those who pay attention.

Reading shouldn’t be underrated, either. Read books about all sorts of things, not just sutras. Sutras are good, of course, but not just sutras. The reason is that things that seem unrelated sometimes turn out to be related or parallel. Patterns reoccur a lot, but it isn’t obvious until they are encountered in different contexts. It’s hard to explain, but it’s a thing. Too much specialization misses the big picture, I guess is a way to say it.

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  1. Martial arts.
  2. Yoga.
  3. Exercise
  4. Investigating into dhamma content i.e. satipatthana, anapanasati, four noble truths, eightfold path, 4 brahmaviharas, three poisons, three fruits (panna, samadhi, sila), 5 aggregates, dependent origination, sunnya, and tathata.
  5. Meaningful work i.e. councilling, mentoring, nursing and so on.
  6. Meditation.
  7. Preparation of good and healthy food.
  8. Giving alms.
  9. Visiting the monastery and getting to know the Monks & Nuns.
  10. Being with friends.
  11. Tending to ones family.
  12. Chores.

Seek mastery over mind, body, do all activities skillfully and with mindfulness (brushing teeth, doing the dishes, walking the dog). Look past the convention of layperson and monastic & strive earnestly, with diligence and urgency. If you are more household inclined - try and live monkishly. Use what resources you have to strive.

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Seeing how the thread is about sutta recommendations for how to pass time skillfully, what basis is there for practicing martial arts in the suttas? :slight_smile:

I’m not even arguing against general usefulness of it, but I can see many things going against it from a canonical perspective (a mind inclined towards violence, agitation, excitement, bodily contact, instead of peacefulness, stillness, tranquility and detachment).

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In OPs question he has asked about ‘besides the Suttas’ and so I have written a list of helpful activities.

Martial arts can be practiced without violence, agitation, and excitement though excitement is not necessarily a negative. Martial arts can be practiced from a position of play and encourage peacefulness, communal togetherness, stillness and tranquility but it very much depends on your own underlying intention as to why you are practising as well as who you are practising with.

Wing Chun for example, as myth goes, was founded by a Buddhist Abbess named Ng Mui. It is full of many relaxed partner exercises that help each person develop in skillfulness without the macho competitive bravado found in other martial arts practitioners. Tai Chi at its core is also a martial art and can be practiced as a moving meditation. Both can be explored and highlight bodily mechanics. Martial arts training environments can be a helpful exploration of mind, body, and relationship with others but what one gets out of the practice depends on the person taking up the practice.

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He said “besides reading the suttas” as in, doing other things other than reading the suttas. :slight_smile:

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I skipped over the word ‘teaching’ here by mistake. I took the thread as a more general talking point.

Then no, I cannot find any scriptural reference in the Canon about the practice of martial arts.

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[SN 52.16: Kammasamādānasutta—Bhikkhu Sujato] :folded_hands:terisk&highlight=false&script=latin)

Practice good intentions in the present and already future moment.

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What about structured physical exercise? Made mindfully, to develop strength, energy and discipline. Maybe strictly defensive or strictly performatic martial techniques, without offensive blows, may be useful in a context of buddhist practice.

I view with suspicion any practice that might serve as an outlet for aggressiveness. It could become an occasion for strengthening defilements related to that tendency.

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Are there any instances in the suttas? I think it’s an interesting question. I tried “sports” and “physical exercise” in Reading Faithfully but no results. Isn’t there a history of monks performing martial arts to some degree in certain traditions? :thinking:

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I’m pretty sure the suttas don’t care for those things (when achieved through structured physical exercise), if not actively discouraging their cultivation. I remember in Vinaya there was a bit about criticising monks who worked out to shape their bodies (Perhaps Vens. @Dhammanando or @Snowbird could remember what vinaya story it was).

Buddha encourages walking up and down, and also mentions an ascetic extending their limbs and stretching out, what could be a very basic form of Yoga. Theravada tradition to my knowledge has no canonically structured Physical Yoga instructions (Though I have a suspicion there might be such instructions in Tibet Buddhism).

Wholesome deeds generate wholesome karma, so they’re not exactly bad. So most activities (music, dancing, sports, etc) can be excused as wholesome activities that develop good habits, if carried out with wholesome intentions, But at the end of the day, Dharma is about ceasing all karma, not generating wholesome ones. :slight_smile:

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In my experience of practicing martial arts, I have come across many refined, upstanding, cool, possessed of self-control and calm characters who practice for a meaningful reason. People who use martial arts as an outlet for aggression being a minority.

For most, it is about picking up some self-defence skills to help protect themselves in the event something not so pleasant happens to them and also having fun. Class can become a meeting place for friends and fosters a sense of community.

Ip Man formed a code of conduct known as the Wing Chun Kuen Kuit.

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There is a wiki entry titled: Category: Buddhist martial arts. Looks very non-Theravada. :wink:

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There’s an implicit expression of disapproval in the Vinaya’s account of how Dabba the Mallian would distribute lodgings to the monks, wherein the jocks in the sangha get lumped together with the blabbermouths.

Dabba assigned dwellings to the monks according to their character. He assigned dwellings in the same place to those monks who were experts on the discourses, thinking, “They’ll recite the discourses to one another.” And he did likewise for the experts on the Monastic Law, thinking, “They’ll discuss the Monastic Law;” for the expounders of the Teaching, thinking, “They’ll discuss the Teaching;” for the meditators, thinking, “They won’t disturb each other;” and for the gossips and the body-builders, thinking, “In this way even these venerables will be happy.”

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That’s because there is nothing in the suttas on these topics. If I missed them I’d be more than happy to add.

Yoga as a form of exercise with all the postures, etc., is a modern phenomenon.

Take a look at a map of India and see the distances the Buddha traveled repeatedly by foot. There would have been little need for exercise with that kind of lifestyle.

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The OP was directed at lay followers passing time skillfully, not monastics, to which I think would be a notable difference in what would be acceptable or skillful.

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Walking meditation is really great. For a long time, I held the view that my apartment was too small to do proper walking meditation. But eventually I stopped giving in to that excuse and got moving—now I like it as much as sitting! Sure, it’s not ideal to have to turn around after just 10 steps, but you make do with what you have. And the mind can get used to just about anything.

“Mendicants, there are five benefits of walking meditation. What five? You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. These are the five benefits of walking meditation.”

AN 5.29

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Greeting moxu,Good day,

Perhaps,maybe enhancing your life skillfully by learning and practicing Dana (generosity), Sila (virtue), Samadhi (concentration), and Panna (wisdom).

This approach is inspired by the Anupubbikatha gradual instruction and steps by steps path towards accomplishment in faith, ethics, generosity, and wisdom AN 8.54.

**Here are steps to enhance each of these qualities:

( Please choose that suitable for your case).**

Enhancing Dana (Generosity)

Dana involves gradually practicing letting go. You can cultivate this through contributions of money, time, or even your strength.

  • Money: Consider buying food items or toiletries to donate to a food charity, or perhaps providing supplies for an orphanage or an elderly care home. If that’s not immediately feasible, start a beneficial habit by saving a small amount daily, perhaps $1. By the end of the month, you’ll have around $30 that can be allocated as Dana to your preferred charity, such as an orphanage, elderly care home, animal shelter, or Buddhist center (Vihara-Cetiya).
  • Time: Explore opportunities to volunteer your time at your favorite charity, a community center, or your local Cetiya/Buddhist center.
  • Effort: You can also practice Dana through physical effort, such as cleaning public roads or walkways,preparation of drinks during community events (emulating the actions of Deva Sakka).

The primary goal here is to gradually reduce attachment rooted in Lobha (greed), Dosa (hatred), and Moha (delusion), while cultivating noble qualities like Alobha (non-greed/generosity), Adosa (non-hatred/loving-kindness), and Amoha (non-delusion/wisdom).
A habitual ,skillful,generous mind will be invaluable asset for your practice not to mention your are making excellent preparation for the current life and next lifes.

Do not underestimate the practice of generosity. It is a potent antidote for stinginess and the coarser forms of Lobha, Dosa, and Moha.
It will benefits your practice by generating abundant good karma. This good merit will enhance the ripening of past good karma and lessen the impact of past negative karma. Moreover, it softens your mind towards noble qualities, creating an excellent foundation for meditation.

These wholesome karmic imprints will accompany you throughout your journey in Samsara. In fact, they make a positive difference whether you are in the human realm, a celestial realm (Deva), or even if you become a monastic renunciate (Pabajjita) (as mentioned in AN 5.31).

Enhancing Sila (Virtue)

Learn the Pali chant of the Pancasila (the five precepts) and its meaning. Chanting it in the morning as you begin your day serves as an affirmation of your commitment to practice in ways that foster a harmonious environment, benefiting both yourself and those around you.

Practice the Buddhist Pancasila by starting with one precept, then two, and gradually up to all five. Complete abstinence from alcohol will significantly aids the development of Panna (wisdom) and Sati (mindfulness). However, the choice is yours. If you aim for full commitment to your practice, your progress will be rapid.

Enhancing Samadhi (Concentration)

Learn and remember the Pali chant for the recollection of the Buddha (Buddhanussati), the Dhamma (Dhammanussati), and the Sangha (Sanghanussati), and especially strive to understand their meanings.

Practice Cankama (walking meditation). You can incorporate this into your daily exercise routine by engaging in walking meditation
or, alternatively, Cankama with listening to your favorite Dhamma talks, podcasts, or simply listening to the chanting of Dhamma (the recollection of the Buddha, Dhamma, and Sangha is a good option),chant of metta or any others suitable Paritta.

Before learning the practice of Satipatthana (the four foundations of mindfulness),
one might want to learn protective meditations beforehand.(Metta (loving-kindness meditation - Metta-Bhavana , Recollection of the Buddha (Buddhanussati), and Maranussati (mindfulness of death).

Enhancing Panna (Wisdom)

Begin reading on SuttaCentral, choosing the Pitaka (collection of texts) that resonates with you. As a starting point, Dhammapada is a good start.Look for the Dhammapada Atthakatha (commentary).

The Atthakatha provides explanations and stories related to the circumstances under which the Buddha spoke each verse of the Dhammapada. This reading will enhance your Saddha (faith/confidence) and Panna (wisdom/understanding) of the Dhamma.

Made an extra effort to read one sutta perday / one stanza of Dhammapada.

After reading a Sutta, write down a summary and any questions that arise. Keep these notes in a small book, which you can review later at appropriate times, such as during forum discussions or Q&A sessions at Dhamma talks or seminars.

Making a habit of reading Dhamma, listening to Dhamma, learning Paritta, and contemplating the Dhamma and Suttas (preferably memorizing them) is immensely beneficial. It exercises your mind, activating dormant neurons and accumulating Dhamma knowledge. Furthermore, you accrue significant merit (Kusala Kamma), which will enhance your understanding of the Dhamma, guiding you towards perfection in your practice. This is the wisest investment, far surpassing the value of remembering mundane songs, dramas, movies, names of actors and actresses, places, or K-pop lyrics,stocks, mundane news etc

As an extra bonus, before you go to sleep at night, make a strong aspiration (Adhitthana):

“May the merit I have accumulated today assist me towards perfection in learning and practicing the Dhamma. I shall share this merit with all beings. Sabbe Satta Bhavantu Sukhitatta – May all beings be happy.”
Sadhu 3x :folded_hands:.

Mettacittena
Qzl
May your time pass skillfully :slight_smile: :folded_hands:.

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About this. The walking meditation that I saw untill now was very slow walking, mindful steps, almost like a turtle (doing at home with closed eyes, is almost a necessary condition). Of course, you are moving, but do you get fit? In the sense that, is it considered an exercise for a modern perspective?

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Thank you for the long detailed text! In the past J don’t know why, probably because of some traditions influences I thought that the work of a lay person was to only give alms for monks. Turns out, there’s a significant amount of work to do already, good and honest work. Everyday I see how the Buddha’s teachings are beautiful and deep.

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Walking meditation actually comes with multiple speed settings depending on the particular practice tradition. For example…

  • Very fast pace: e.g., Japanese Tendai monks when undertaking pilgrimage marathons.

  • Brisk pace: Rinzai Zen, Wat Suan Mokkh.

  • Normal pace: the Thai forest tradition, Ajahn Naeb meditation centres.

  • Slightly slower than normal pace: Soto Zen, Thich Nhat Hanh’s Order of Interbeing, Tibetans when circumambulating stupas.

  • Very slow pace: Mahasi-style vipassanā centres, along with sundry other traditions and teachers that have incorporated Mahasi’s slow-motion walking into their practice.

  • Variable pace: in several traditions meditators are advised to slow down when they’re mentally scattered, speed up when their energy is low and walk at a normal pace the rest of the time.

If the meditators you saw were engaged in Mahasi-style walking, then I suspect the first, third and fourth benefits of walking meditation are probably not going to apply.

“Bhikkhus, there are these five benefits of walking meditation. What five?

(1) One becomes capable of journeys; (2) one becomes capable of striving; (3) one becomes healthy; (4) what one has eaten, drunk, consumed, and tasted is properly digested; (5) the concentration attained through walking meditation is long lasting. These are the five benefits of walking meditation.”

(Cankamasutta, AN5.29)

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