This is the second in a series on The Ten Paramis, based on a talk offered by
Kenn Duncan at Prescott Insight Meditation, January 20, 2026

Following are words, ideas, teachings & thoughts borrowed from Gil Fronsdal (primarily), Jack Kornfield, Sharon Salzberg and Ajahn Chah.

First, a quick overview of our tour of the 10 pāramīs. Again we have: dana-generosity, Sila-ethical conduct, nekkhamma-renunciation, Pañña-wisdom, Viriya-effort or energy, Khanti-patience, Sacca-truthfulness, Adhitthana- resolve or determination, Metta-lovingkindness and Epekkha-equanimity. All of these are qualities of the heart that can be part of our practice anytime, in anyplace.

The second stop on our tour tonight is Sila. There are many translations of Sila: ethical conduct, Virtue, discipline and morality, among others. 

There’s a lot of discussion about ethics, virtue and morality in our country, AND in the world right now.  These have a lot to do with some of the most interesting aspects of human life: money, power, greed, sex, pleasure, relationships just to name a few . It can be a heavy lift, a heavy subject, particularly in a spiritual setting.  In our lives we’re constantly surrounded by questions, and challenged to explore our own virtue all the time, turn on the television or the radio or look over social media and it's everywhere, lots of ethical challenges and issues. 
  To look at ethical sensibility is to hopefully connect with something that's deep in each individual person.  And one of the core issues in our spiritual life is that it becomes essential to harmonize our core inner values with our behavior and how we live. How we act, based on our inner values has to do with ethics and virtue. 
At the depth of Sila is the spirit of non-harming.
Joseph Goldstein: “goodness in general.” 

The Sri Lankan monk Walpola Rahula notes that ethical conduct or Sila is “built on the vast conception of universal love and compassion for all living beings, on which the Buddha’s teaching is based."

While on the list of the paramis, Sila is also an integral part of the eightfold path, something for another talk another time,  but it’s one of the 3 baskets of the path which includes sīla-samādhi-pañña, ethical conduct, mind training, and wisdom.
Born from Sila, as kind of a guideline, are the five precepts:

THE FIVE PRECEPTS
I undertake:
1. to abstain from taking life/killing (harming)
2. to abstain from taking what is not given/stealing
3. to abstain from sensuous/sexual misconduct
4. to abstain from false speech/lying
5. to abstain from intoxicants as tending to cloud the mind or leading to heedlessness

From a dharma talk given by Kenn Duncan, Sept. 23, 2025

So let’s start this talk with a short common definition of engaged buddhism, or sometimes you’ll hear socially engaged buddhism: in general the term references the movement of applying Buddhist solutions or teachings, or practice to social, political and ecological problems. 

Definition of this action was sort of acknowledged and further developed in the latter half of the 20th century. The actual term engaged buddhism is credited to the Vietnamese Zen Monk, Thich Nhat Hanh, he sort of coined it to describe his and others work to try and bring about peace during a time of great turmoil and war in his home country. 

So the concept of engaged Buddhism is to lower suffering and oppression of all beings through the transformation of unjust and repressive social and political constructs, while not losing sight of the emphasis on inward spiritual growth. 
The Buddha’s teachings guide us to study our own human experience so that we can develop the wisdom that brings liberation from suffering and manifests lovingkindness and compassion toward other beings and their suffering.                       
So engaged buddhism might (as Thich Nhat Hanh says) just be buddhism, buddhism we bring off the cushion and into the world in the form of social service, working with those who are suffering, working on programs that emphasis compassion, engaging in helpful professions or just simply bringing mindfulness into our daily lives and to those around us.

Carol pointed out the importance of idea of interdependence in Buddhism in her talk last week (everything being connected) and this made me think that this interdependence is a key aspect in the suffering we see in the world. 

It’s possible to suffer as a result of social conditions or natural circumstances like poverty, injustice, oppression, natural disaster and other conditions that might arise in a collective way, one thing affecting another, one person affecting another. So if this, than dukkha/suffering does need to be addressed also in a collective way to remove these conditions for all beings in our worlds.

This can feel daunting and overwhelming if we start to look at the weight and the extent of all the suffering of even just ourselves, much less the entire world.  So how do we take our practice off the cushion and into the world and will it make a difference? (The other internal battle, can I, will I make a difference?) I truly believe the answer is yes. 

by Kenn Duncan
A dharma talk given December 3, 2024

As we fast approach the end of yet another year, there is a lot of contentiousness, and division in our world. And along with that, a lot of worry or insecurity about our future, depending on your outlook. Politically, socially, environmentally, many of us find the direction of our world filled with uncertainty.

This storm, this deluge, can flood us with emotions. I have many friends who are questioning everything, and really want to know answers now. It’s said that when asked questions about enlightenment, or what happens after death, or, or, or… Ajahn Chah would smile and say “It’s uncertain, isn’t it?”

I was remembering the uncertainty we all faced just a few years back with the pandemic and how it became an opportunity for us to befriend our fears, be compassionate with them, and radiate this compassion to those around us. And many people did just that, and many of us have this opportunity once more.

We can only work with and make decisions in this moment, only with the information that we know and understand. We have to let go of the worry of what could be or what might happen. The world is changing around us, always has been, always will be and it can be a little scary for us all.

by Kenn Duncan
A dharma talk given November 26, 2024

We have this holiday coming this week, something I’m reminded constantly by my good friends from England that we only celebrate here in the U.S.  It’s a bit of a strange holiday when you trace it’s origins, and it’s become a time when some people do take the time to stop (just before the deluge of the next holiday, Christmas, and all that brings) and share thankfulness, gratitude.

I like the name of this holiday — Thanksgiving — because it sort of holds the idea of both giving and receiving. 'Thanks' and 'Giving' carry this sort of wonderful mutuality of giving and receiving. It's an expression of appreciation and even an expression of kindness, to give thanks and to be thanked.

There's a story about Siddhartha Buddha, after he was enlightened, that he spent a lot of time gazing day and night the Bodhi tree under which he was enlightened, in gratitude of the tree. The protection and the support it gave him for this amazing experience of freedom and presence that he discovered. The Buddha didn't teach much about gratitude specifically, but it is said that he made the statement that no one is injured in feeling gratitude. This idea that no one is injured, that you won't be injured in feeling gratitude is a wonderful thought.

I started something with my daughter when she was little, especially after a rough day. After she would share her difficulties or struggles, I’d ask her to share something that may have happened that she was happy or grateful for.  In a short time we’d just start sharing with each other things we were grateful for pretty much every day.  
I’ve taken this with me to this day. At the end of the day, usually my final meditation includes a run down of all the things that may have happened that lifted me up, or made me smile, or made me feel good or grateful.  The idea of doing this is not to do it forcefully or pretend things are better than they are. The idea is to really reflect on what we genuinely appreciate.

by Kenn Duncan
A dharma talk given April, 2024

A practice mostly known from the Zen tradition, but making its way into the western practices, is the practice of not knowing. A not-knowing mind, or sometimes referred to as a beginner’s mind.

It is the mind that is innocent of preconceptions and expectations, judgments and prejudices. A mind that is just present to explore and observe and see “things as they are.” It’s kind of like facing life like a small child, full of curiosity and wonder and amazement. “I wonder what this is? I wonder what that is? I wonder what this means?” Without approaching things with a fixed point of view or a prior judgment, just asking “What is it?”

I heard notes of this practice first from Gil Fronsdal, and explored a little bit some of the teachings of Zen Master Suzuki Roshi, but dug deeper a few years back after a Frank Turner concert.

Frank Turner:
“Today’s day and age and with all the new social media craze - we spend a lot of time disagreeing with each other and holding our ground no matter what we really know or don’t know…"
He suggests that we try using this expression “I don’t know”…  “as we get older we start to realize that we don’t really know anything about anything and neither does anybody else.” 
Secondarily, “I’ve changed my mind”, letting go of what we think we know to open ourselves up to a new understanding or way of thinking. 

“Take a Breath, try these for size…I don’t know, I’ve changed my mind, between life and death we’ll find the time to get it right”.
– Frank Turner from “Get It Right”

Suzuki Roshi notes in his book Zen Mind, Beginner’s Mind, “In the beginner’s mind there are many possibilities, in the expert’s there are few.”

Not knowing, we meet our experience with a mind that simply doesn’t know, that is open to possibility, that has some wonder, that is not demanding a situation to be a certain way or a person to be a certain way, not requiring ourselves to be a certain way, not putting limits on things, not contracting with our thoughts. A not-knowing mind can be relaxed with how things are, and is spacious and relaxed.

By Kenn Duncan
A Dharma talk given September, 2019

 “It is better to grasp the universe as it really is than to persist in delusion, however satisfying and reassuring” - Carl Sagan

Delusion is said to be the most dangerous of the 3 poisons, it’s described as confusion, ignorance, illusion, bewilderment, misperception of reality.  Believing something which is not true and acting on this belief, one of the problems with delusion is it believes it’s true.  Delusion can lead us to ignore the facts and cling to our views and opinions, it creates a loss of connection with reality.  It can take us into the illusion of our thoughts and misperceptions and these inevitably motivate unskillful actions.  

Further, we start to build stories around these delusions, you’re by yourself one day = I don’t have any friends, see someone on TV = I think that person is cool, or that person is not cool, I will never get old, never go bald, but the reality is we don’t know, is that person cool?  Will I go bald? We don’t really have control.  Delusion is trying to have control or fool us into thinking that our beliefs are real and true.  We also form ideas about ourselves that limit us, by making stories of ourselves, I can do this, I can’t do this, I’m this way… I’m not that way.  

Buddhism gives us a great view of delusion and that is that you shouldn’t take it personally or as a failure when it’s recognized or seen, by yourself or by others.  It just comes with being a human being, our mind will work towards delusion, maybe as a protection.  So rather than being judgmental about it or embarrassed about it, be willing to be transparent with it, talk about it, recognize it, know it.