The precepts, in their various forms, have become increasingly significant to me as my practice has developed over the years. The 5 Precepts are, of course, the absolute minimum for any declared disciple of the Dhamma-vinaya but there are a number of other formulations of the training rules taken from the suttas and commentaries that seem to offer excellent opportunities to practice not solely morality for its own sake but as a means to maintain mindfulness in daily life. My thanks to Bhante Pesala for the following:

http://www.wlu.ca/documents/6478/The_development.pdf
The development and use of the Eight Precepts for lay practitioners, Upāsakas and Upāsikās in Theravāda Buddhism in the West
Jacquetta Gomes
Buddhist Group of Kendal (Theravāda), UK

Pāṇātipātā veramaṇī sikkāpadaṃ samādiyāmi
Adinnādānā veramaṇī sikkāpadaṃ samādiyāmi
Kāmesu micchācārā veramaṇī sikkāpadaṃ samādiyāmi
Musāvādā veramaṇī sikkāpadaṃ samādiyāmi
Pisuṇā vācā veramaṇī sikkāpadaṃ samādiyāmi
Pharusā vācā veramaṇī sikkāpadaṃ samādiyāmi
Samphappalāpā veramaṇī sikkāpadaṃ samādiyāmi
Micchājivā veramaṇī sikkāpadaṃ samādiyāmi

I undertake the rule of training to refrain from killing living beings
I undertake the rule of training to refrain from taking what is not given
I undertake the rule of training to refrain from sexual misconduct
I undertake the rule of training to refrain from false speech
I undertake the rule of training to refrain from backbiting
I undertake the rule of training to refrain from using harsh or abusive
speech
I undertake the rule of training to refrain from useless or meaningless
conversation
I undertake the rule of training to refrain from wrong means of liveli-
hood

4. Recollection of Morality (Silanussati)

One who wishes to practice Silanussati should find a quiet, secluded place and contemplate his or her own moral conduct (Sila) in accordance with the eight virtues of moral conduct which are:

1. Sila are not torn: Precepts (Sila) for householders and for monks are not broken at the beginning or at the end [first or last precept], like a cloth which is frayed at the edges, therefore, the precepts are not torn. [This means if one breaks the first or the last precepts, his or her precepts are like the cloth which is frayed at the edges.]

2. Sila are not holed: No single precept is broken in the middle [such as the third of five precepts], like a cloth with a hole in the middle.

3. Sila are not blotched: Precepts are not broken in consecutive order. No two or three consecutive precepts are broken, like a cow with big black or red spots on her back or belly. These precepts are not blotched.

4. Sila are not mottled: Precepts are not broken here and there like a cow speckled with different colored spots. Such precepts are not mottled.

In another sense, Sila are not torn, holed, blotched or mottled when they are not destroyed by the seven bonds of sexuality (Methunasanyoga) or by unwholesome states such as anger and hatred.

5. Sila are liberating: Precepts liberate one from the slavery of craving.

6. Sila are praised by the wise: Precepts are praised by the wise such as Lord Buddha and the Noble ones.

7. Sila are untouch by craving and wrong view: Precepts are untouched by craving and wrong view. They are precepts that nobody can criticize by saying, ‘There are flaws in your Sila.’

8. Sila are for concentration: Precepts bring one to gain access concentration and they also help one to develop the paths and fruits of concentration.

Benefits

When the meditator reviews his or her precepts both extensively and intensively, the power of Sila such as being untorn will protect one’s mind from being disturbed by lust, anger or delusion. The mind is filled with morality. The Jhana will be attained by the one who calms the Five Hindrances. He or she will attain at least access concentration. However, the virtues of morality are both multiple and profound. A meditator may contemplate various virtues of morality and, as a result, the Jhเna may reach only access concentration level, not attainment concentration.

Post Script:

Here is a link to the dhamma talk which got it all started: http://www.abhayagiri.org/main/medium/2176/

It would seem that, despite my best intentions, I am still susceptible to unskillful speech (which isn’t surprising in the least). Rather than allow myself to get caught up in the current of wrong speech and thought, believing that there is nothing to be done except see the akusala through to the bitter end, I intend to make a practice of immediately forgiving myself and the other involved rather than stewing on how unskillful my reactions were. Forgiving the other has benefits which are immediately obvious but, for yours truly, forgiving myself and returning to my daily metta practice is where the focus needs to be. May this be of benefit…

Look at the image beautified,

a heap of festering wounds, shored up:

ill, but the object

of many resolves,

where there is nothing

lasting or sure.

Look at the form beautified

with earrings & gems:

a skeleton wrapped in skin,

made attractive with clothes.

Feet reddened with henna,

a face smeared with powder:

enough to deceive a fool,

but not a seeker for the further shore.

Hair plaited in eight pleats,

eyes smeared with unguent:

enough to deceive a fool,

but not a seeker for the further shore.

Like a newly painted unguent pot —

a putrid body adorned:

enough to deceive a fool,

but not a seeker for the further shore.

The hunter set out the snares,

but the deer didn’t go near the trap.

Having eaten the bait,

we go,

leaving the hunters

to weep.

-Ven. Thanissaro Bhikkhu (http://www.accesstoinsight.org/tipitaka/mn/mn.082.than.html)

32.
“Behold a puppet here pranked out,
A body built up out of sores,
Sick, and much object for concern,
Where no stability abides.

Behold a figure here pranked out,
With jewelry and earrings too.
A skeleton wrapped up in skin,
Made creditable in its clothes.

Its feet adorned with henna dye
And powder smeared upon its face,
It may beguile a fool, but not
A seeker of the Further Shore.

A filthy body, decked without,
Like a new-painted unguent pot;
It may beguile a fool, but not
A seeker of the Further Shore.

The deer-hunter sets well the snare,
But yet the deer springs not the trap;
We ate the bait; and we depart,
Leaving the hunters to lament.”

-Ven. Ñanamoli Thera (http://www.bps.lk/olib/wh/wh110-p.html)

May this passage be a pilgrimage.
May my constant companions be
Kindness, generosity and compassion.

Buddham Dhammam Sangham namassāmi

May I not be ensnared by the lure of sensuality.

May I not be deceive by desire’s empty promise.

May this act of restraint lead me onward towards the deathless.

Buddhaṁ Dhammaṁ Sanghaṁ namassāmi

Gatha is a type of metered and often rhythmic poetic verse or a phrase in the ancient Indian languages of Prakrit and Sanskrit.^[1] The word is originally derived from the Sanskrit/Prakrit root gai , which means, to speak, sing, recite or extol.^[2] Hence gatha can mean either speech, verse or a song. The stanzas of the Prakrit dialects of Ardhamagadhi, Sauraseni and Pāliare known as gathas as opposed to shlokas and Sutras of Sanskrit and Dohas of Apabhramsha. Most of the Jain and Buddhist texts written in Prakrit are composed of gathas (or verses/stanzas).

In truth, most of the inspiration for the gathas I am collecting and (in some cases) composing has come from the Ven. Thich Nhat Hanh. Although I generally prefer to stay within the Theravada in terms of doctrine I have no problem using practices fromn a number of Buddhist traditions. So, without further ado, here is a gatha that I will be experimenting with at work as this is the place where I tend to lose mindfulness for hours at a time. Let’s hope it helps to bring the mind back to task and may it be of benefit.

Work Gatha

May this work be done in the spirit of generosity
Realizing that merit is the only wage we should seek.
May this work not be motivated by greed, hatred or delusion,
Lest we earn a greater share of suffering.

May kindness sustain us and prevail in conflict,
May compassion guide us and lead us to understanding,
May we rejoice in the successes of others
May we remain unshaken by praise and blame.

Buddhaṁ Dhammaṁ Sanghaṁ namassāmi

Water flows over this body.
May I use it skillfully,
May I cultivate true purity,
May I be of  benefit to myself and all beings.

So, having fasted since 5AM when I ate a small breakfast of granola and soy milk I found myself looking for a way to mark the breaking of my fast and to reflect on the meal that was to come. I realized as I was stepping on the E-train on my way home that I didn’t want to just drop my restraint haphazardly and glut myself in a feast of heedlessness. Rather, I wanted to calmly, mindfully prepare my meal and reflect on the real nature of food and eating.  I quickly Googled using Google Saffron (a Theravada search engine) and came up with a meal blessing used (I assume it is since it was on their site) by the Sangha at Birken Monastery. I have changed some of the wording to reflect its use by a householder but other than that it is the same. I hope to use it before every meal and will be interested to see what results. Rakkhantu sabba devata!

Mindfully reflecting, I take this food

Not for fun, not for intoxication, not for beautification,

Only for the maintenance of the body,

For living the a life in accord with the Dhamma

Relieving feelings of hunger,

Not inducing new feelings of discomfort from overeating.

The food is made of mere elements devoid of self

Just as the body is made of mere elements devoid of self.

Four things return to one who gives food:

Long life, strength, beauty, happiness.