Ever since the right view (Four Wisdoms) arose in me after completing the practice of Eightfold Path, I continued to stay on sati (mindfulness) or sati (mindfulness)--samadhi state of mind. Eventually I came to understand the Four Truths and began life of no-greed, no-anger, no-foolishness (araga, adosa, amoha) (sacca=good).
Let me tell you how I live thereafter.
I am unable to lead daily life in deep samadhi state of mind. I can lead it in shallow samadhi. I stay on shallow samadhi to lead day to day life.
The phenomenon for samadhi to arise while mindful (sati) is physiolical one and its cause, sati(mindfulness) is nothing like praying nor a believe.
Greed, anger, foolishness arise when information of any stimulative nature from outside world comes into my five sense organs, even if I stay on sati (mindfulness) with shallow samadhi state of mind. But greed, anger, foolish- ness do not arise unless it is too stimulative in nature.
From time to time sati (mindfulness) and samadhi state of mind cease without my own notice. Whenever I intend to stop it, sati (mindfulness) and samadhi state of mind cease, which reverts to the state where greed, anger, foolish- ness arise any time soon. Greed, anger, foolishness arise, cease and arise, cease repeatedly.
I try to think, speak and do while keep staying on a shallow samadhi state of mind.
I kept ten plus certain numbers of precepts of Eightfold Path, such as not to kill living things, not to tell a lie or not to speak double tongued, among others. Often I used to fail to keep them strictly that everytime I failed, I disgusted myself. At last I abondoned certain precepts to keep and began to practice sati (mindfulness)--samadhi, exclusively. Neverthless I think certain precepts to keep are really necessary for my life in community.
Though fully aware that I often failed to keep them, I now keep ten plus certain numbers of precepts, wishing to build up my character. I feel like my sense of judgement between good and bad increasingly sharpening.
I am solid upon good (no-greed, no-anger, no-foolishness). I enjoy my life. I am full of happiness every day.
The part 2 as a whole should have been at the top of chapter 2, Essence of Suttas. But it consists of fifty-three pages that it is better separated as part 2 for your easy reference.
After non-conditional surrender of my country to the United Nations in 1945 at the second World War, I took active part in reconstructing and rehabili- tating our industries. In 1964, economic and agricultural production of Japan first exceeded to the highest level of the period before the war. In 1980s gross national products of my country reached second as high next to the United States.
On the other hand however, as I thought it in 1964, industrialists, bankers, politicians and governmental officials all enjoyed so-called bubble economy, putting away moral, in which greed, anger, foolishness arose as they liked. Finally the bubble broke out. But that shameless age prolonged and brought it into the twenty-first century. Today politics, administration, finance, monetary, industry, education and peoples life all in all are at the brink of bankruptcy in my country.
Now I remember the well known prophet made by Rome Club in 'The Limit of Growth', published in 1972. It described of bursting population, increased industrial products, depleting natural resources, worsening pollution, destruction of nature, relative food shortage or stockpiling, nuclear arsenals. It concludes and proposes slower or non growth of economy with leveling down living standards.
In these short and long term situation, what shall we do? In these short and long term situation, what shall I do?
In this age of value confusion, the teachings of Gotama Buddha provide us with worthy instructions. Gotama Buddha teaches us reasons and morals.
Always exclusively relying upon reasons, I think, I speak and I do. I keep precepts staying on sati (mindfulness) and samadhi.
If I were you, I would learn 'The Teachings of Gotama Buddha'.