Revoked

Tuesday, December 5, 2023

Via Dhamma Wheel | Right Intention: Cultivating Compassion

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)

Suppose there were a pond with lovely smooth banks, filled with pure water that was clear and cool. A person scorched and exhausted by hot weather, weary, parched, and thirsty, would come upon the pond and quench their thirst and their hot-weather fever. In just the same way, a person encounters the teachings of the Buddha and develops compassion, and thereby gains internal peace. (MN 40)

Reflection

When lovingkindness encounters the suffering of another, it transforms into compassion. Compassion is defined as "the trembling of the heart in the presence of suffering," along with the urge to alleviate the suffering of other living beings. Actions that are motivated by compassion are always healthy, regardless of their outcome, and banish from the mind any impulse toward cruelty in that moment.

Daily Practice

The same metaphor is used to describe compassion as was used last week for lovingkindness: the cool, clear water of a forest pond encountered on a hot day by a person parched and thirsty. This conveys the sense that compassion is a naturally healthy mental state, providing a precious refuge from harsher emotions. See if you can experience the internal peace that comes from caring for the well-being of others.

Tomorrow: Refraining from Malicious Speech
One week from today: Cultivating Appreciative Joy

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Monday, December 4, 2023

Via FB

Via Tricycle \\ Papañca

What’s in a Word: Papañca
By Andrew Olendzki

The word papañca refers to the mind “spreading out,” or proliferating, much as weeds might take over a garden or spilled water might spread out to cover a table.

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Joyous Living

The joy of waking up to who and where you are—and loving it—is an ecstatic experience of freedom.

Dale S. Wright, “Why Should I Appreciate Life?”

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Via Dhamma Wheel | Right View: 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 visual forms as they actually are, then one is attached to visual forms. 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

Once you have recognized an aspect of suffering in your own lived experience, the next step is to come to understand that it has a specific origin. All suffering is rooted in some form of craving or attachment, some wanting for things to be different than they are. The senses are not entirely passive, but "reach out" in some way to pursue the objects (in this case sights) that it favors and avoid those with which it is not comfortable.

Daily Practice

The Buddhist approach to suffering is not theoretical or conceptual but profoundly experiential. We will explore the origin of suffering by reviewing each of the senses in turn, looking for a particular cause of a particular instance of suffering. We easily become attached to and infatuated with visual forms and yearn to see some things and not others. Look in your own experience for the tendency to favor some sights over others.

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

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Sunday, December 3, 2023

Via Daily Dharma: Suffering and Awakening

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Suffering and Awakening

We all know both rapture and despair: the first may drop us into a vast love, while the second asks us to face our own deep wounds. It is useless to ignore either. The whole soul must know both light and dark, suffering and awakening.

Henry Shukman, “Light and Dark”

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

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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)

Mindful, one breathes in; mindful, one breathes out. . . . One is just aware, just mindful: "There is body." And one abides not clinging to anything in the world. (MN 10)

Reflection

The path factor of right mindfulness will be explored by going carefully through the meditation instructions found in the classic text Satipatthāna Sutta, or Establishment of Mindfulness Discourse. The first thing we notice about it in this introductory section is how deliberate and intentional the practice is: one goes to a quiet place, sits down, and engages deliberately in the establishment of mindfulness.

Daily Practice

Mindfulness of the body begins with breathing. Take some time to sit quietly and just breathe in and out. Breathing mindfully simply means bringing full awareness to the various micro-sensations that accompany every in-breath and out-breath. As the refrain prompts us, see if you can attend to these sensations directly, without thinking about them and without clinging in any way by favoring or opposing any sensation.

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

Since there are seven days in the week and eight path factors, we dedicate Sundays to practicing both kinds of meditation: 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 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 they temporarily cease to arise.

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

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Questions? Visit the Dhamma Wheel orientation page.