Via Dhamma Wheel | Right Action: Reflecting upon Mental Action

 

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RIGHT ACTION Reflecting Upon Mental 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 mental action is to be done with repeated reflection. (MN 61) When you have done an action with the mind, reflect upon that same mental action thus: “Has this action I have done with the mind led to both my own affliction and the affliction of another?” If, upon reflection, you know that it has, then tell someone you trust about it and undertake a commitment not to do it again. If you know it has not, then be content and feel happy about it. (MN 61)

Reflection Mental action is at least as important and influential as physical and verbal action. Every thought, memory, or image that goes through your mind constitutes a mental act, and it is based on these mental events that other actions are put into play. It is okay to reflect from time to time on what has gone through your mind and inquire whether on the whole it has been healthy or unhealthy. This is a form of mental housekeeping. Daily Practice Now and then, step out of merely thinking thoughts and reflect on them. A mirror creates an image of whatever passes before it and reveals what it looks like from another perspective. Learn to do that with your own mind by stepping back and gazing on your thoughts rather than “inhabiting” them, as you normally do. This is one way of understanding the practice of mindfulness—becoming aware of what is happening. Tomorrow: Abstaining from Misbehaving Among Sensual Pleasures One week from today: Reflecting upon Social Action Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Dhamma Wheel | Right Speech: Refraining from Harsh Speech

 

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RIGHT SPEECH Refraining from Harsh Speech Harsh speech is unhealthy. Refraining from harsh speech is healthy. (MN 9) Abandoning harsh speech, one refrains from harsh speech. One speaks words that are gentle, pleasing to the ear, and affectionate, words that go to the heart, are courteous, and are agreeable to many. (DN 1) One practices thus: “Others may speak harshly, but I shall abstain from harsh speech.” (MN 8) How does there come to be non-insistence on local language and non-overriding of normal usage? In different localities they call the same thing by different words. So whatever they call it in such and such a locality, without adhering to that word one speaks accordingly, thinking: “These people, it seems, are speaking with reference to this.” (MN 139)

Reflection One way of speaking harshly is to dominate how words are used and understood. Too often we listen to others barely enough to project our own meaning onto their words and wait impatiently for the opportunity to jump back in and speak again. Right speech is a two-way street and involves learning from others at least as much as conveying our own perspectives to them. Refraining from speaking without listening is healthy. Daily Practice Practice listening when you are talking with people. Actively attend to what they say and try to understand in their own terms what they mean. Assume you don’t automatically understand them and practice inquiring into their words and phrases and attending to their non-verbal clues with an open mind. It may be that people are saying things from which you can learn something new. Right speech includes right listening. Tomorrow: Reflecting upon Mental Action One week from today: Refraining from Frivolous 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: No Such Thing as Perfect Practice

 

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No Such Thing as Perfect Practice Sometimes we get the idea that there’s a best practice, a right practice, a most powerful practice. But different practices and different qualities or nuances of practice might be most appropriate for us at different times as our practice, understanding, and recognition of what’s helpful, needed, or skillful evolves. Martin Aylward, “Give Your Practice Permission to Change” CLICK HERE TO READ THE FULL ARTICLE

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Via Dhamma Wheel | Right Intention: Cultivating Appreciative Joy

 

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RIGHT INTENTION Cultivating Appreciative Joy Whatever you intend, whatever you plan, and whatever you have a tendency toward, that will become the basis upon which your mind is established. (SN 12.40) Develop meditation on appreciative joy, for when you develop meditation on appreciative joy, any discontent will be abandoned. (MN 62)  The near enemy of appreciative joy is ordinary joy. (Vm 9.100)

Reflection The “sublime state” of appreciative joy does not simply mean joy as a pleasant mental feeling or the emotion of uplifted joy. It is not just feeling good but feeling good in a particular set of circumstances—when you observe or contemplate good things happening to others. Ordinary joy is self-referential, while appreciative joy is more universal and focused on the good fortune of others. Daily Practice Learn to discern the different ways joy can manifest in your experience. In particular, see if you can get a good felt sense of what the special quality of appreciative joy feels like. This is the emotion of feeling good about good things happening to other people. Practice calling to mind the goodness of others, and then settle into the emotion of wishing them well and appreciating their success in a way that is not about you. Tomorrow: Refraining from Harsh Speech One week from today: Cultivating Equanimity Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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