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) If anyone should speak in praise of something, you should not on that account be pleased, happy, or elated. To be pleased, happy, or elated would only be an impediment to you. If others speak in praise of something, you should acknowledge the truth of what is true. (DN 1)

Reflection This passage warns us of the dangers of praise and blame, and the importance of equanimity as a safeguard against them. Blaming people is one form malicious speech can take, but praising in certain ways can have the same effect. If you allow yourself to be angered by blame or flattered by praise, you lose your ability to see clearly and appraise objectively what is being said. Better to greet both with equanimity. Daily Practice Notice when you hear people speaking in praise of something and see if you can discern any hidden motive for doing so. If what they are saying is true, then you can acknowledge the truth of it. But if the praise is part of an underlying agenda of manipulating opinion in some way, then it is appropriate to be more careful. Practice maintaining equanimity and beware the influence of praise and blame. 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: Intention Matters

Intention Matters

It’s not just what we do that will determine the benevolent or afflictive results, but it’s the intention behind them.  Joseph Bobrow Roshi, “Purify Your Motivation” CLICK HERE TO READ THE FULL ARTICLE

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Via Dhamma Wheel | Right Intention: Cultivating Compassion

 

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RIGHT INTENTION Cultivating Compassion Whatever you intend, whatever you plan, and whatever you have a tendency toward, that will become the basis on which your mind is established. (SN 12.40) Develop meditation on compassion, for when you develop meditation on compassion, any cruelty will be abandoned. (MN 62) Compassion is like a mother with a son who is ill, for she just wants the illness to go away. (Vm 9.108)

Reflection While lovingkindness is a universal intention of unbounded kindness and an indiscriminate wish for well-being that can radiate in all directions, compassion is what this changes into when it encounters a person or group of people suffering or being harmed. At that point the general urge for safety is focused on the intention to alleviate that suffering. Compassion is a particular form of lovingkindness, focused by suffering. Daily Practice In order to feel compassion, you have to be willing to see the suffering of others. It can be hard to open to this, but your lovingkindness will not transform into compassion unless you do. Practice being willing to witness suffering when you encounter it, and pay attention to the texture of your inner experience as it moves through phases: resistance to the pain, opening to it, feeling the hurt of it, then maturing into true compassion. Tomorrow: Refraining from Malicious Speech One week from today: Cultivating Appreciative Joy Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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A prática do Sutra do Lótus é alcançada por meio da superação das dificuldades. Ao se deparar com uma situação difícil, você não deve agir de forma apressada. Acalme sua mente meditando e recitando Daimoku em frente ao Gohonzon, com a certeza de que o Buda Shakyamuni está pregando para você. Em primeiro lugar, você deve considerar uma dificuldade como uma boa chance de praticar o Sutra do Lótus. Pode ser que essa dificuldade tenha um significado. Em seguida, você deve considerar calmamente o que deve ser feito, como um discípulo do Buda Shakyamuni.
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Orientação do Reverendo Sinyou Tsuchiya

Venha praticar o Sutra do Lótus conosco
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Tina Turner - Sarvesham Svastir Bhavatu (Peace Mantra)

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"Only in places like Gaza, Iran, Syria the Palestinian gay will be arrested and executed. Since 1979 Iran has executed over 4,000 men either gay or suspected of being gay. In Israel a few months ago, an 18 year old Palestinian girl was discovered being lesbian and murdered by her brother and father but Israel refused to prosecute them." - anon.

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

 

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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 see the five aggregates as they actually are, then one is attached to the five aggregates. 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 Previous passages have focused on each of the aggregates in turn: material form, feeling, perception, volitional formations, and consciousness. Here we are invited to look at them as a whole and notice the way they can all act as the place in our experience where attachment that leads to suffering is born and develops. When we understand the aggregates as the fleeting processes they are, non-attachment is easier.  Daily Practice Use the three-part analysis of craving as a practical tool. Notice when you have a craving for sensual pleasures, for the things that you like to persist or increase. Notice too when you have a craving for being, wishing for something gratifying to happen. And notice when you have a craving for non-being: that is, when you want something to go away that you do not like or want. These are the textures of craving; practice being aware of them as they occur. Tomorrow: Cultivating Compassion One week from today: Understanding the Noble Truth of the Cessation of Suffering 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 Suffering

Recognize Suffering

To recognize suffering is the beginning of healing.  Dr. Bokin Kim, “Sweets and Suffering” CLICK HERE TO READ THE FULL ARTICLE

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Via [GBF] New Talk: A Funny Thing Happened in My Practice of Awareness - Bill Weber

 Do we have the ability to laugh at ourselves? 

Bill Weber shares that this is a terrific way to work with one of the foundations of Buddhist wisdom: the concept of Non-self. The allure of our sense of self can easily lead us to become overly attached to our identity. We become competitive, demanding, and obsessive about the way we are treated.  

To counter this, Bill encourages us to instead find humor in the demands that our ego makes of us (and others). If we observe our mind playing these games, it allows us to lighten up and disconnect from our sense of self. We gain the ability to laugh at embarrassing situations rather than see them as personal failures. It helps us connect with who we really are behind our social facade - the observer, rather than the performer of acts. 

This ability to find the absurdity in the human condition is actually a deep practice, one perfected by the late Wes Nisker, a teacher, author and Buddhist comedian. 

Bill speaks about the tradition of Crazy Wisdom and its role in breaking through the illusion of reality. He encourages us to find the clown, the trickster, the jester and the fool within and learn how not to take ourselves so seriously. 

He also mentions the organization, "Clowns Without Borders" and reflects on the work of Bernie Glassman, founder of the New York Zen Center. Although Glassman founded a retreat where participants lived among the homeless, and one that took place in Nazi concentration camps, he later pursued humor and went on to found the "Order of Disorder" and the "Zen Peacemakers." 

Bill closes with Wes Nisker's poem "Why I Meditate"
https://inquiringmind.com/article/2301_50_nisker_why-i-meditate/

LISTEN TO THE FULL TALK HERE: 

https://gaybuddhist.org/podcast/a-funny-thing-happened-in-my-practice-of-awareness-bill-weber/

Love & Light,

Tom Bruein