Via Dhamma Wheel | Right View: Understanding the Noble Truth of the Origin of Suffering

 

RIGHT VIEW
Understanding the Noble Truth of the Origin of Suffering

What is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. (MN 9) When one does not know and understand flavors as they actually are, then one is attached to flavors. When one is attached, one becomes infatuated, and one’s craving increases. One’s bodily and mental troubles increase, and one experiences bodily and mental suffering. (MN 149)

Reflection

Working systematically through the six different sense modalities, here we come to working with the flavors discernible by the tongue that give rise to moments of “tasting.” Here too we can easily get caught by wanting or craving some experiences of taste over others. A moment of suffering is born when we dislike the taste of something we are eating, or when we like something so much that we want to eat it again and again.

Daily Practice

See if you can get free for just a moment from the reflex to pursue pleasure and avoid displeasure. Try taking a few bites of something you traditionally don’t like and see if you can regard tasting it as simply a different experience. Try taking one bite and not another of something you really like and investigate that too as an experience. In this exercise you practice equanimity: tasting something without getting entangled in it.

Tomorrow: Cultivating Compassion
One week from today: Understanding the Noble Truth of the Cessation of Suffering

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Via Daily Dharma: Touch Your Potential

 We actually have incredible power over our thoughts—more power than any one thought has over us. To tap into this power, we need to find the creative potential for wisdom and of compassion within ourselves.

Martine Batchelor, “How the Buddha Deals with Difficult Thoughts”

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Via Dhamma Wheel | Right Effort: Restraining Unarisen Unhealthy States

RIGHT EFFORT
Restraining Unarisen Unhealthy States

Whatever a person frequently thinks and ponders, that will become the inclination of their mind. If one frequently thinks about and ponders unhealthy states, one has abandoned healthy states to cultivate unhealthy states, and then one’s mind inclines to unhealthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to restrain the arising of unarisen unhealthy mental states. One restrains the arising of the unarisen hindrance of restlessness. (MN 141)

Reflection

It should not surprise us to hear that a person gradually becomes what they practice being. If you complain a lot about all the things you are discontented with, you will become a more discontented person and more inclined to further discontent. This works in a positive direction also, allowing us to develop healthy mental habits, but this passage focuses on protecting ourselves from our own toxic qualities of mind.

Daily Practice

This passage begins the process of walking us through the five hindrances, qualities of mind that inhibit mental clarity and contribute to suffering. The first of these is restlessness, a quality of mind that is active in some moments and dormant in others. Here we are told to practice the states of mind, primarily calm and tranquility, that prevent restlessness from arising. A calm mind is a healthy mind; practice calming the mind often.

Tomorrow: Establishing Mindfulness of Body and Abiding in the First Jhāna
One week from today: Abandoning Arisen Unhealthy States

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Questions? Visit the Dhamma Wheel orientation page.

 

Via Daily Dharma: A Caring Foundation

 We can’t live ethically without caring about ourselves as well as others. And we can’t be mindful without caring about what is happening here and now. Care underpins the radical attention that dharma practice accentuates.

Winton Higgins, “Treading the Path with Care”

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Via Listen to this week’s podcasts from the Be Here Now Network

  Ram Dass – Here and Now – Ep. 194 – Pitfalls and Providence
February 24, 2022 In this Q&A session from his legendary 1974 Naropa University course, Ram Dass answers questions about the Bhagavad Gita, the pitfalls of meditation, dealing...

Listen Now

Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Body and the First Jhāna

 

RIGHT MINDFULNESS
Establishing Mindfulness of Body

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)   Breathing in and out, tranquilizing bodily activities … one is just aware, just mindful: "There is a body." And one abides not clinging to anything in the world. (MN 10)

Reflection

Sunday is a good day to get in the habit of spending some time in mindful meditation. When the quality of mind called mindfulness is nurtured and developed, the mind inclines toward contentment, as this passage points out. This might even be a good definition of mindfulness: feeling content with whatever is happening by not wanting it to be anything other than it is.

Daily Practice

The text that teaches meditation begins with learning to breathe in and out, long and short, mindfully, but here it shifts with a more intentional directive. The instruction is to "tranquilize"—calm or relax—the breathing and all bodily activity. In other words, we are now not simply being aware of what is happening but also trying to direct our experience toward deeper and deeper states of calm. With each breath, relax.

RIGHT CONCENTRATION Approaching and Abiding in the First Phase of Absorption (1st Jhāna)

Having abandoned the five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, one enters and abides in the first phase of absorption, which is accompanied by applied thought and sustained thought, with joy and the pleasure born of seclusion. (MN 4)

Reflection

We dedicate Sundays to practicing mindfulness and concentration. Concentration practice involves focusing the mind on a single object, such as the breath, and returning attention to this focal point whenever it wanders off (which it will surely do often). All forms of meditation involve some level of concentration, so it is a good thing to practice.

Daily Practice

Formal concentration practice, involving absorption (Pali: jhāna) in four defined stages, requires more time and sustained effort than occasional practice generally allows and would benefit from careful instruction by a qualified teacher. You may begin on your own, however, simply by practicing to abandon the five hindrances, since jhāna practice only really begins when these temporarily cease to arise.

Tomorrow: Understanding the Noble Truth of the Origin Suffering
One week from today:  Establishing Mindfulness of Feeling and Abiding in the Second Jhāna

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Via Daily Dharma: The Dance of Reciprocity

 Reciprocity is a dance like life itself. The air we breathe, the food we eat, the wounds we carry, and the love we share are all given and received. . . . When we give without differentiating self from other, and when we receive without differentiating it from the giving, then we can find the gift of dana everywhere.

Melina Bondy, “The Dance of Reciprocity”

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Via FB // The Druid Forum

 

I call upon the ancient Ukranian goddess Berehynia

I call upon the Forest Grandmother Baba Yaha

I call upon the Mother Goddess Mokosh

I call upon the Mother Bear who protects Her cubs

I call upon Maty Zemlya Mother Earth, Mother of all

I call upon all spirit mothers

Peace and protection for the people of Ukraine

Peace and protection for the people of Ukraine

Peace and protection for the people of Ukraine

 

--Madame Pamita

 

ARTIST is THALIA TOOK. (https://www.deviantart.com/thaliatook/art/Mokosh-627007118)

Via FB

 

Via Marc J. Francis // Thich Nhat Hanh on anger and war

 

As we wake up to the terrible news that Russia has now invaded Ukraine we all know there will be a tragic loss of life.

I was looking for guidance and found a speech from Thich Nhat Hanh (Thay) about anger and war which helped me make some sense of the overwhelming emotions of sadness and fear as the world continues to be destabilised.

Just after the collapse of the World Trade Centre on Sept 11th 2001, Thay gave a speech at the Riverside Church in New York, and centred his message on finding a sense of calm and peace in the face of violence and anger. He was hoping the US would not retaliate through violence and war but, unfortunately, they did. That said, his words ring true regardless of what actions others might take and I hope you appreciate reading them.

You can watch the video above or read the transcript below...

I would like to tell you how I practised when I got angry during the war in Vietnam. There was a lot of injustice and many thousands of friends of mine were killed. I got very angry but at that time I was already a solid practitioner. I did not say anything. I did not act because I knew that acting or saying things while you are angry is not wise. It may create a lot of destruction. I went back to myself recognizing my anger, embracing it and looked deeply into the nature of my suffering. I was able to understand the nature of the suffering in Vietnam. I saw that not only did Vietnamese suffer but Americans suffered as well during the war in Vietnam. The American young men who were sent to Vietnam to kill and to be killed underwent a lot of suffering and the suffering continues even today.

"I was able to see the real enemy of man is ignorance, discrimination, fear, craving and violence."

So I went to America to call for the US government to look deeply and revise that policy. I remember I met with the Secretary of Defense Robert McNamara and I told him the truth about the suffering. He kept me with him for a long time and he listened deeply to me and I was very grateful for his quality of listening. Three months later when the war was intensified I heard that he resigned from his post. Hatred and anger were not in my heart - that is why I was listened to by many young people in my country advocating them to follow the path of reconciliation and together we helped bring about the negotiations for peace in Paris. I hope my friends here in New York are able to practice the same.  There are ways that we can go back to ourselves and practice, so that we rediscover our calmness our tranquility, our lucidity - ways by which we can look deeply to understand the real causes of the suffering. That understanding will help us to do what needs to be done and not to do what could be harmful to us and to other people."

This transcript has been edited slightly for legibility and brevity. For the full speech view the film.

Walk With Me

A cinematic journey into the world of mindfulness with the Zen Buddhist master Thich Nhat Hanh. Watch Now

Via Dhamma Wheel | Right Living: Abstaining from Harming Living Beings

 

RIGHT LIVING
Undertaking the Commitment to Abstain from Harming Living Beings

Harming living beings is unhealthy. Refraining from harming living beings is healthy. (MN 9) Abandoning the harming of living beings, one abstains from harming living beings; with rod and weapon laid aside, gentle and kindly, one abides with compassion for all living beings. (MN 41) One practices thus: "Others may harm living beings, but I will abstain from the harming of living beings." (MN 8) A layperson is not to engage in the livelihood of trading in living beings. (AN 5.177)

Reflection

In the ancient world there was a lot of abuse and exploitation of people through servitude and slavery. The Buddha recognized this as a toxic enterprise and steered his followers away from participating in such practices. Yes, wealthy Buddhists had servants, but many texts emphasize the importance of treating them well, including paying them fairly and giving them time off and medical support.

Daily Practice

Take stock of how much harm to others is generated from your chosen field of livelihood. See what measures might be taken to treat people more fairly, reduce inequality, and actively promote the common good. In particular, if you find yourself engaged in an industry that is systemically and systematically abusive, take steps to change professions. Causing harm to others or yourself is not healthy.

Tomorrow: Restraining Unarisen Unhealthy States
One week from today: Abstaining from Taking What is Not Given

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Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: The Illusion of Separation

 There is no being and no nonbeing. We are here to awaken from the illusion of our separateness.

Wendy Johnson, “A Floating Sangha Takes Root”

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Via White Crane Institute // NATIONAL PUBLIC RADIO is founded

 

Noteworthy

1970 -

NATIONAL PUBLIC RADIO is founded in the United States.

 

 

 

 

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