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: “Others may speak in unhealthy ways; I shall refrain from speaking in unhealthy ways.” (MN 8) 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: “I maintain verbal acts of lovingkindness toward my companions both openly and privately.” (MN 31)

Reflection How we speak to one another has a big impact on how well we get along with one another. We evoke from others the same emotions we express to them. If you say something with annoyance, you will provoke annoyance. If you say something kind, you will bring out the kindness of others. This is how human interactions work: however the seed is planted, the fruit is gathered.  Daily Practice One important way of practicing in daily life is bringing as much lovingkindness as possible to everything you do, especially in the realm of verbal action. Make a point today of speaking kindly to the people you interact with. You’ll find it comes easily if you can manage to view the other person “with kindly eyes.” Find something good in other people to focus upon and allow your speech to flow from the emotion of friendliness. 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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Sutra do Coração da Grande Sabedoria Completa

Quando Kanzeon Bodisatva praticava em profunda Sabedoria
Completa claramente observou
O vazio dos cinco agregados
Assim se libertando de todas as tristezas e sofrimentos.
Oh! Sharishi !
Forma não é mais que vazio.
Vazio não é mais que forma.
Forma é exatamente vazio.
Vazio é exatamente forma.
Sensação, conceituação, diferenciação,
conhecimento assim também o são.
Óh ! Sharishi !
Todos os fenômenos são vazio-forma,
Não nascidos, não mortos,
Não puros, não impuros,
Não perdidos, não encontrados
Assim é tudo dentro do vazio.
Sem forma, sem sensação,
Conceituação, diferenciação, conhecimento;
Sem olhos, ouvidos, nariz, língua, corpo, mente,
Sem cor, som, cheiro, sabor, tato, fenômeno.
Sem mundo de visão, sem mundo de consciência,
Sem ignorância e sem fim à ignorância,
Sem velhice e morte e sem fim à velhice e morte,
Sem sofrimento, sem causa, sem extinção e sem caminho,
Sem sabedoria e sem ganho, sem nenhum ganho.
Bodisatva devido à Sabedoria Completa.
Coração-Mente sem obstáculos,
Sem obstáculos , logo, sem medo,
Distante de todas as delusões,
Isto é nirvana.
Todos os budas dos três mundos
devido à sabedoria completa
Obtém ANOKUTARA SAN MYAKU SAN BODAI.
Saiba que Sabedoria Completa
É expressão de grande divindade,
Expressão de grande claridade,
Expressão insuperável,
Expressão inigualável,
Com capacidade de remover
Todo o sofrimento.
Isto é verdade não é mentira!
Assim, invoque e expresse a Sabedoria Completa,
Invoque e repita:

GYA-TE GYA-TE

HA-RA GYA- TEI

HARA SO GYA-TE

BO-JI-SOWA-KA

Sutra do Coração da Grande Sabedoria Completa

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Via Dhamma Wheel | Right View: Understanding the Noble Truth of the Way to the Cessation of Suffering

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RIGHT VIEW Understanding the Noble Truth of the Way to the Cessation of Suffering And what is the way leading to the cessation of suffering? It is just this noble eightfold path: that is, right view, right intention, right speech, right action, right living, right effort, right mindfulness, right concentration. (MN 9) One perfects their ethical behavior by abandoning the taking of what is not given … (DN 2)

Reflection A lot of human activity revolves around giving and taking, and the early Buddhist teachings are very sensitive to both. We are encouraged to give as generously as possible, as this loosens attachments and cultivates goodwill toward others. Great care is called for around the matter of taking, and the precept about taking what is not given is far stricter than a simple injunction against stealing. Daily Practice Being very scrupulous about things that do not belong to us is a practice in itself. It requires us to be more aware of our relationship to things and more attentive to the social cues given by others. Notice how it feels when somebody touches something you regard as not belonging to you (say a stick on the ground) and when they touch something you cherish (such as your phone). See how ownership triggers suffering? Tomorrow: Cultivating Equanimity One week from today: Understanding the Noble Truth 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: Love and Loss

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Love and Loss To love is to experience loss.  Olivia Q. Pintair, “A Lie That Is Also True: Birth, Death, and Motherhood in ‘The Boy and the Heron’ ” CLICK HERE TO READ THE FULL ARTICLE

​​Practice: The Power of Pith Instructions By Pema Düddul A step-by-step guide to bypassing intellectual complexities and getting the most out of the Vajrayana tradition. Read more » Becoming A New Saint With Lama Rod Owens A brand new Dharma Talk is available now! Join teacher Lama Rod Owens for an exploration of personal stories, spiritual teachings, and instructions for contemplative and somatic practices from Lama Rod's newest book, The New Saints: From Broken Hearts to Spiritual Warriors. Watch now »

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Via FB \\ What the hell did you expect me to do?

 

I think this message will resonate with my Christian friends

To the church of my youth,

What the hell did you expect me to do?

You told me to love my neighbors, to model the life of Jesus.

To be kind and considerate, and to stand up for the bullied.

You told me to love people, consider others as more important than myself.

You taught me to sing "red and yellow, black and white, they are precious in His sight."

We sang it together, pressing the volume pedal and leaning our hearts into the chorus.

You said that “He loved all the children of the world”.

You told me to love my enemies, to even do good to those who wish for bad things. You told me to never "hate" anyone and to always find ways to encourage people.

You told me it's better to give than receive, to be last instead of first.

To help the poor, the widow, the stranger at the gate.

You told me that Jesus looks at what I do for the least-of-these as the true depth of my faith.

You told me to focus on my own sin and not to judge.

You told me to be accepting and forgiving.

So I paid attention.

I took in every lesson.

And I did what you told me.

But now, you call me a libtard.

A queer-lover.

You call me "woke."

A backslider.

You call me a heretic.

You make fun of my heart.

You mock the people I’m trying to help.

You say I’m a child of the devil.

You call me soft.

A snowflake.

A socialist.

You shun the very people you told me to help.

What the hell did you expect me to do?

I thought you were serious, but apparently not.

You hate nearly all the people I love.

You stand against nearly all the things I stand for.

I'm trying to see a way forward, but it's hard when I survey all the hurt, harm, and darkness that comes in the wake of your beliefs and presence.

What the hell did you expect me to do?

I believed it all the way.

I'm still believing it all the way.

Which leaves me wondering, what happened to you?

(original post by Chris Kratzer)

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) When a person commits an offense of some kind, one should not hurry to reprove them but rather should consider whether or not to speak. If you will be troubled, the other person will be hurt, and you cannot help them emerge from what is unhealthy and establish themselves in what is healthy—one should not underrate equanimity toward such a person. (MN 103)

Reflection Many times in the world of human interaction we encounter minor offenses of some kind that usually provoke an immediate and unexamined reaction. When we feel hurt or annoyed or angry, we often lash back automatically. This is what we are focusing on here. By becoming aware of our speech and only speaking when it is useful and appropriate, we bypass a lot of unconscious conditioning that can cause harm. Daily Practice Sometimes you run into a difficult person. There are situations in which it is not going to be effective to speak up. See if you can identify these situations when you run across them and remain silent instead of venting your emotions. Many times it is better to maintain equanimity than to get drawn into an argument or even a fight. Practice not allowing yourself to be provoked into unnecessary 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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