THREEFOLD LEARNING

The third of the Five Guidelines is the Threefold Learning. To counteract the major illnesses of the people in our world and time, the Buddha taught:
 
Moral self-discipline
Meditative concentration
Innate wisdom
 
Moral self-discipline counteracts our habits for wrongdoing. Meditative concentration counteracts the tendency of our minds to wander and have scattered thoughts. Wisdom counteracts ignorance, our wrong views and knowledge, and our lack of correct knowledge.

We begin with moral self-discipline, with training. On a basic level, we abstain from killing; from stealing; from sexual, or sensual, misconduct; from lying; and from the taking of intoxicants. On a broader basis, we behave in a moral and ethical way in everything we do.
 
By not killing, we will revere all life, and have compassion and respect not just for other people but also for animals, insects, plants, and the earth which supports us. By our very existence, we are taking lives. As we walk, we step on insects. To produce the food we eat and the water we drink, millions of other animal and microbiological lives are destroyed. We cannot stop eating or drinking water, but we can make certain we do not waste anything. Understanding our impact on others, we can use what we need, but no more than that.
 
Not killing also has a more subtle aspect: We should not kill the seeds of goodness in others or harm another emotionally. While our thoughts and actions can be damaging to others, it is our speech that all too easily commits this offense. Our careless, sarcastic, or angry words can deeply wound a child, a loved one, a friend. We need to use our speech wisely and speak from the heart that wishes to help others. 
 
By not stealing, we will respect the property of others and do not take or use anything without permission of the owner. This seems simple enough, but this training also means that we do not take that book which is lying unclaimed in a restaurant. Neither do we keep the extra dollar that the clerk mistakenly gave to us nor do we take things from where we work for personal use.
 
By not committing sexual, or sensual, misconduct, we do not indulge in sensual pleasures, understanding that to do so not only increases our attachments and cravings, but our suffering as well.
 
By not lying, we speak truthfully, understanding the power that our words can have. We choose our words wisely realizing that great harm can result from ill-considered, untruthful speech.
 
By not taking intoxicants, we do not take substances that affect our ability to think and behave clearly at all times, and that harm our bodies. Remaining clear-headed helps us to not harm others or ourselves.
 
Next is meditative concentration. In meditative concentration, we focus our attention on whatever we choose. There are no distractions or worries, no doubts or drowsiness, no discriminations or attachments: We remain unaffected by our environment and maintain a calm, undisturbed mind. Initially, this state will bring joy and a sense of ease. Eventually, it will enable us to see things as they truly are. 
 
In everyday life, we can concentrate on whatever we are doing. We will be aware of what is happening around us but we will not be distracted or disturbed by it. In daily life, we can practice meditative concentration in everything we do: whether we are working, watering the garden, or driving our car. We choose the object or activity of our attention and then remain focused on it.
 
We also strive to attain meditative concentration in our Buddhist practice. Some methods require the guidance of a teacher, while others can be practiced on our own. On our own, we can concentrate on impermanence. This will enable us to understand that nothing remains the same, and that craving and ignorance keep pulling us back into suffering. In the practice of concentrating on no self, we will experience that everything is inter-related. The practice of concentrating on Nirvana will help us to find this ultimate reality. No longer will we feel that there is more to life than what we are experiencing at any moment, and that we are missing something more meaningful out there.

The practice of concentrating on a Buddha’s name will help us to become one with perfect compassion, perfect happiness, and perfect peace. No longer will we feel that we need to attain perfection on our own as we realize that we are already one with that which is perfect.
 
Third is intuitive wisdom. Intuitive wisdom is not an intellectual pursuit nor is it a measure of academic intelligence. It insightful knowing and understanding, and it arises from within us when our minds are clear and calm.