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RIGHT MINDFULNESS Establishing Mindfulness of Mind A person goes to the forest or to the root of a tree or to an empty place and sits down. Having crossed the legs, one sets the body erect. One establishes the presence of mindfulness. (MN 10) One is aware: "Ardent, fully aware, mindful, I am content." (SN 47.10)   When the mind is beset by aversion, one is aware "the mind is beset by aversion". . . One is just aware, just mindful: "There is mind." And one abides not clinging to anything in the world. (MN 10)

Reflection As mental factors flow into consciousness, they color and distort the clarity with which we see what is actually going on, either in the world or in our own minds. Sometimes the mind is "beset by aversion" —that is, we feel annoyance at or distaste for some object of experience. Resenting this, or wishing it were not so, does no good and can even make aversion worse. With mindfulness practice, one simply abides without clinging and lets the experience come and go.  Daily Practice The practice of mindfulness is simply to be aware of what is happening in the moment. This includes being aware of both healthy and unhealthy states of mind, and here we are being encouraged to know when the mind has been impacted by the emotional state of aversion, the not liking and not wanting of something. The practice here is to simply note the aversion without clinging to it. Aversion to the aversion is a form of clinging. RIGHT CONCENTRATION Approaching and Abiding in the Third Phase of Absorption (3rd Jhāna) With the fading away of joy, one abides in equanimity; mindful and fully aware, still feeling pleasure with the body, one enters upon and abides in the third phase of absorption, on account of which noble ones announce: "One has a pleasant abiding who has equanimity and is mindful." (MN 4) Reflection In some contexts the words "joy" and "equanimity" can seem to exclude one another: it is either one or the other. Here they are combined in the third phase of absorption, where the strong sensory pleasure of the previous two jhānas fades away, to be replaced by equanimity. Then this equanimity itself is subtly pleasurable but not in the same sense as before. The absence of pleasure is itself pleasurable, so to speak. Daily Practice Again, never mind the formal levels of jhāna practice. That is something you can get into if you take up formal jhāna practice under proper conditions. But sitting in silence and solitude on a Sunday morning or afternoon, you can allow the mind and body to formlessly unwind and relax to such an extent that you taste the quality of equanimity, of being fully aware of all experience without wanting anything to be different than it is. Tomorrow: Understanding the Noble Truth of the Way to the Cessation of Suffering One week from today: Establishing Mindfulness of Mental Objects and Abiding in the Fourth Jhāna Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Embodying the Bodhisattva It’s not enough just to know the definition of bodhisattva. What’s much more important is to study the actions of a bodhisattva and then to behave like one yourself. Kosho Uchiyama Roshi, “The Bodhisattva Vow: Eight Views” CLICK HERE TO READ THE ARTICLE

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