Via White Crane Institute // TANABATA

 

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Tanabata decorations

2018 -

TANABATA, meaning "Evening of the seventh" is a Japanese star festival, derived from the Chinese star festival, Qi Xi "The Night of Sevens.” It celebrates the meeting of Orihime (Vega) and Hikoboshi (Altair). The Milky Way, a river made from stars that crosses the sky, separates these lovers, and they are allowed to meet only once a year on the seventh day of the seventh lunar month of the luni-solar calendar.

Since the stars come out at night, the celebration is held at night. The festival originated from The Festival to Plead for Skills. In the Edo period, girls wished for better sewing and craftsmanship, and boys wished for better handwriting by writing wishes on strips of paper. At this time, the custom was to use dew left on taro leaves to create the ink used to write wishes.

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Via Dhamma Wheel | Right Living: Abstaining from Intoxication

 

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RIGHT LIVING Undertaking the Commitment to Abstain from Intoxication Intoxication is unhealthy. Refraining from intoxication is healthy. (MN 9) What are the imperfections that defile the mind? Negligence is an imperfection that defiles the mind. Knowing that negligence is an imperfection that defiles the mind, a person abandons it. (MN 7) One practices thus: “Others may become negligent by intoxication, but I will abstain from the negligence of intoxication.” (MN 8) There are these two worldly conditions: fame and shame. These are conditions that people meet—impermanent, transient, and subject to change. A mindful, wise person knows them and sees that they are subject to change. Desirable conditions do not excite one’s mind nor is one resentful of undesirable conditions. (AN 8.6)

Reflection The “worldly winds” are aspects of life that are as inevitable as the blowing of the wind, and we are better off accepting and adapting to them rather than attempting to avoid them. Among these are fame and shame, meaning sometimes we are a hero and sometimes a chump. In either case, we may not deserve the label placed on us by others, so the advice here is to see both fame and shame as the result of changing circumstances and view them with equanimity. Daily Practice One form of intoxication we are susceptible to is being influenced overmuch by what other people think of us. If people raise you up unrealistically or put you down undeservedly, try not to let it sway your own sense of who you are. As the text says, “A mindful, wise person knows them” to be the passing opinions of others, subject to capricious change. Practice remaining balanced, independent of the judgment of others. Tomorrow: Maintaining Arisen Healthy States One week from today: Abstaining from Harming Living Beings 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: Recognize the Real Love Within You

 

Recognize the Real Love Within You

[Real love] is a state where we allow ourselves to be seen clearly by ourselves and by others, and in turn, we offer clear seeing to the world around us. It is a love that heals. Sharon Salzberg, “Real Love” CLICK HERE TO READ THE FULL ARTICLE

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Via Daily Dharma: There Are No Shortcuts Around Grief

 

There Are No Shortcuts Around Grief

In grief we access parts of ourselves that were somehow unavailable to us in the past. With awareness, the journey through grief becomes a path to wholeness. Mark Matousek, “A Splinter of Love” CLICK HERE TO READ THE FULL ARTICLE

Via Dhamma Wheel | Right Action: Reflecting upon Social Action

 

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RIGHT ACTION Reflecting Upon Social 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 social action is to be done with repeated reflection. (MN 61) One reflects thus: “I shall initiate and sustain verbal acts of kindness toward my companions, both publicly and privately.” One lives with companions in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. One practices thus: “We are different in body but one in mind.” (MN 31)

Reflection As social beings we speak a lot in the course of our daily lives. Here is an invitation to focus on the quality of our verbal actions in a social setting. The way to live in harmony with others is lubricated, so to speak, by verbal acts of kindness. As the text says, “Good things come from doing good deeds,” and this includes the things we say. The skill of living "without disputing, blending like milk and water," is sorely needed these days.  Daily Practice Speak with kindly intention to your friends, family members, and colleagues. The quality of mind behind our words is often more important than the words themselves, and here we are invited to emphasize the feeling of caring for others when we speak. When we speak with kindly intention we evoke kindness from others, as well as bring out and strengthen our own capacity for kindness. This contributes to social well-being. Tomorrow: Abstaining from Intoxication One week from today: Reflecting upon Bodily Action Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Bold Progressives

 

Via Dhamma Wheel | Right Speech: Refraining from Frivolous Speech

 

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RIGHT SPEECH Refraining from Frivolous Speech Frivolous speech is unhealthy. Refraining from frivolous speech is healthy. (MN 9) Abandoning frivolous speech, one refrains from frivolous speech. One speaks at the right time, speaks only what is fact, and speaks about what is good. One speaks what is worthy of being overheard, words that are reasonable, moderate, and beneficial. (DN 1) One practices thus: “Others may speak frivolously, but I shall abstain from frivolous speech.” (MN 8) An authentic person is one who even unasked reveals their own faults—how much more so when asked. When asked, however, and obliged to reply to questions, one speaks of one’s own faults fully and in detail. (AN 4.73)

Reflection The last time we looked at refraining from frivolous speech we focused on holding back from criticizing others. Now we look at the flip side of that—being willing to be forthcoming about your own faults. The idea here is not to put yourself down but to be honest with yourself. It is an example of speaking only what is fact and what is beneficial, since admitting your faults allows you to grow beyond them. Daily Practice This is a practice of humility and has to do with cultivating a humble attitude about yourself. It counteracts those qualities of mind that contribute to the inflation of the sense of self, such as pride and conceit, and helps moderate the tendency to aggrandize the self. You need not dwell on your faults, and it is okay to equally acknowledge your strengths, but simply stating both honestly is a form of right speech. Tomorrow: Reflecting upon Social Action One week from today: Refraining from False Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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