Via Dhamma Wheel | Right Living: Abstaining from Taking What is Not Given

 

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RIGHT LIVING Undertaking the Commitment to Abstain from Taking What is Not Given Taking what is not given is unhealthy. Refraining from taking what is not given is healthy. (MN 9) Abandoning the taking of what is not given, one abstains from taking what is not given; one does not take by way of theft the wealth and property of others. (MN 41) One practices thus: “Others may take what is not given, but I will abstain from taking what is not given." (MN 8) One is to practice thus: “Here, regarding things sensed by you, in the sensed there will be just the sensed." When, firmly mindful, one senses a sensation, one is not inflamed by lust for sensations; one experiences the sensation with a dispassionate mind and does not remain holding it tightly. (SN 35.95)

Reflection The phrase “what is seen, heard, and sensed” is a shorthand way of referring to the first five of the senses, so the word sensed refers to the sense modalities of smelling, tasting, and touching. It can be challenging to simply be with what is given in direct experience, since we are so easily swept beyond what is given to add layers of judgment and interpretation. Right living involves remaining grounded in experience. Daily Practice When you smell, taste, or touch an object of any kind at any moment, see if you can focus just on the sensation, not allowing thoughts to take over and run rampant. Such proliferation is a way of “taking what is not given,” insofar as you are going beyond the information provided by the senses in the immediate experience and turning it into something different. Practice simply being with what is present—no more, no less. Tomorrow: Abandoning Arisen Unhealthy States One week from today: Abstaining from Misbehaving Among Sensual Pleasures Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: The Thread Between Us

 The practice of all awakened ones actualizes the practice of each one of us. And the practice of each one of us actualizes the practice of all awakened ones.

Kazuaki Tanahashi, “Fundamentals of Dogen’s Thoughts”

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Via GBF // Rebuilding Trust - Steven Tierney

The latest dharma talk is now published, in which Steven Tierney explores the many ways that our trust has been broken by our upbringing, by society, and even ourselves, especially when we do not fit in or are considered to be different.

Some of the tools we can utilize to repair broken trust include:
1. Mantra practice - to soothe, remain grounded and present in the moment.
2. Cultivate an enlightened witness to our lives (a spiritual friend, or kalyana mitta) who can recount not just our struggles, but remind us of the good that we have done.

Listen on your favorite podcast player or at: https://gaybuddhist.org/podcast/steven-tierney-2/
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Steven Tierney is a Professor Emeritus of Counseling Psychology at CIIS. Steven began his Buddhist practice in 1993 and is now an ordained priest in the Soto Zen lineage of Suzuki Roshi. 

He is a licensed psychotherapist in private practice in San Francisco, specializing in addiction and recovery, life transitions and resilience. His therapeutic approaches are grounded in mindfulness-based, trauma-informed therapies. He is the co-founder and CEO of the San Francisco Mindfulness Foundation. 

Dr. Tierney is a certified suicide prevention and intervention trainer and offers community-based workshops to promote safer, healthier communities.

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Enjoy 750+ free recorded dharma talks at www.gaybuddhist.org

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Via Dhamma Wheel | Right Action: Reflecting upon Verbal Action

 

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RIGHT ACTION Reflecting Upon Verbal Action However the seed is planted, in that way the fruit is gathered. Good things come from doing good deeds, bad things come from doing bad deeds. (SN 11.10) What is the purpose of a mirror? For the purpose of reflection. So too verbal action is to be done with repeated reflection. (MN 61) When you are doing an action with speech, reflect upon that same verbal action thus: “Does this action I am doing with speech lead to the affliction of another?” If, upon reflection, you know that it does, then stop doing it; if you know that it does not, then continue. (MN 61)

Reflection Much of the speech we utter just comes out, without a lot of forethought. This is the kind of speech that often gets us in trouble or causes harm to others. If we miss the opportunity to reflect on what we are going to say before we say it, we have another chance to notice what we are saying as we are saying it. Take advantage of this and pay attention to what you are saying. Listen to yourself as you speak to others. Daily Practice Mindfulness is the practice of being aware of what you are doing in the present moment, and this can apply to speech as well as bodily and mental action. By becoming aware of what you are saying as you are saying it, you are able to access the ability to reflect on whether it is causing harm to others or yourself. If you find you are saying anything hurtful, just stop. Find another way of saying what you have to say. Tomorrow: Abstaining from Taking What is Not Given One week from today: Reflecting upon Mental Action Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: Mindfulness Is Action

 Mindfulness is about more than body, feeling, mind, and mental formations. It is about being alert and resolute in light of the fundamental knowledge we already possess.

Jack Petranker, “What You Know to Be True”

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Via Dhamma Wheel | Right Speech: Refraining from Malicious Speech

 

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RIGHT SPEECH Refraining from Malicious Speech Malicious speech is unhealthy. Refraining from malicious speech is healthy. (MN 9) Abandoning malicious speech, one refrains from malicious speech. One does not repeat there what one has heard here to the detriment of these, or repeat here what he has heard there to the detriment of those. One unites those who are divided, is a promoter of friendships, and speaks words that promote concord. (DN 1) One practices thus: “Others may speak maliciously, but I shall abstain from malicious speech." (MN 8) When others address you, their speech may be with a mind of lovingkindness or with inner hate … One is to train thus: “My mind will be unaffected, and I shall utter no bad words; I shall abide compassionate for their welfare, with a mind of lovingkindness, without inner hate.” (MN 21)

Reflection Words are one thing, and the emotion or intention behind them is another. What matters more than the content of what is said is how it is said, the quality of mind behind the words. You can say, “I hope you have a nice day” with benevolent good will, or you can say the exact same thing with a voice that is dripping with sarcasm and venom. We all know the difference when on the receiving end of such speech. Daily Practice It is an advanced practice to receive malicious speech—words uttered with some degree of hatred—and not return the same emotion. It is an even more challenging practice to respond with kindness, yet it can be done. Practice this today, all day. Even if someone addresses you maliciously, make a point of not letting it evoke malice from you. See if everything you say today can be said with the underlying emotion of kindness. Tomorrow: Reflecting upon Verbal Action One week from today: Refraining from Harsh Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: The Value of Remorse

 Remorse is a state of simple recognition. With this clarity and perspective, we are more likely to see the law of cause and effect, to learn from our mistakes, and to move into the future with greater awareness and a healthy resolve not to repeat the same unskillful action.

Beth Roth, “Family Dharma: An Eyelash in the Palm of Your Hand”

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Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - March 29, 2023 💌

 

 

The cosmic humor is that if you desire to move mountains and continue to purify yourself, you will ultimately arrive at the place where you can move mountains. But to arrive at this position of power, you will have to give up being he-who-wanted-to-move-mountains so that you can be he-who-put-the-mountain-there-in-the-first-place. The humor is that when you finally have the power to move the mountain, you are the person who placed it there -- so there the mountain stays.

-RamDass-