A personal blog by a graying (mostly Anglo with light African-American roots) gay left leaning liberal progressive married college-educated Buddhist Baha'i BBC/NPR-listening Professor Emeritus now following the Dharma in Minas Gerais, Brasil.
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)
One of the dangers attached to addiction to intoxicants is loss of good name. (DN 31)
Reflection
Negligence can
seem harmless enough in some minor cases, but often it has serious
consequences. When we are not paying adequate attention, people can get
hurt. The opposite of negligence—diligence or attentiveness—is a
cardinal Buddhist virtue. This is partly because of the care for life
that we have seen expressed in many places. Committing to abstain from
intoxication is a gift of harmlessness we give to others.
Daily Practice
On the
practical side, this text is pointing out the loss of reputation that so
often accompanies any kind of addiction or habitual intoxication. A
person who has a compulsive habit simply cannot be trusted and will
usually demonstrate this in potentially harmful ways. If you are
generally attentive, acknowledge that your friends and family trust you,
and take pride in your good reputation. It’s okay to do so.
Tomorrow: Maintaining Arisen Healthy States One week from today: Abstaining from Harming Living Beings
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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 act in unhealthy ways; I shall refrain
from acting 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 bodily acts of lovingkindness toward my companions both openly
and privately." (MN 31)
Reflection
So much of what
we think, say, and do affects the people around us. It is important to
bring awareness and care to our social interactions. When we “view each
other with kindly eyes,” it is natural and easy to be thoughtful. It is
often the little things we do that have a big effect on maintaining
harmony among friends, family, and co-workers.
Daily Practice
One simple way
to practice living with others in harmony is to do kindly acts for them
from time to time. Today, actively look for ways to do little things
with the intention of pleasing someone. And don’t necessarily feel the
need for such deeds to be acknowledged. Much value comes from performing
acts of kindness in private. Take it up as a challenge—finding creative
ways to do something nice for someone, even in secret.
Tomorrow: Abstaining from Intoxication One week from today: Reflecting upon Bodily Action
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Everyone
has experienced physical pain to one degree or another, and, as Zen
priest Annalisa Rakugo Castaldo says, “One of the most interesting
things about pain is that it is a universal experience but also utterly
personal.” As counterintuitive as that may seem, Buddhist wisdom reminds
us that pain isn’t an enemy but a friend. Mindfulness is a great way to
greet this friend.
The Buddha’s mindfulness instructions start with focusing on the felt
sense. Through mindfulness we can see and experience that pain is not
separate from us, and that trying to isolate and detach from pain can
even cause more suffering. By investigating pain with curiosity and
kindness, we can loosen its grip. As psychotherapist and spiritual
teacher Robert Augustus Masters says, we can “skillfully relate to it rather than from it.”
We can still wish pain away; that’s only natural. But we can also work
on releasing our desire to wish it away, and thereby soften its power.
This week’s Three Teachings offers three perspectives on living and practicing with pain.
“We
can bring empathy to ourselves by meeting pain with embodied awareness,
curious about the sensations. It’s not that we long for the pain to
continue. We can aspire for a release from pain, but we bring kindness
and compassion to whatever is happening. We accept what’s there, without
contention,” writes meditation teacher Sebene Selassie.
“So
how do you practice with pain? I can tell you what I do,” writes Zen
priest Annalisa Rakugo Castaldo. “I accept the truth that I want
pain-filled moments to be different. Breathe. Recognize that the pain is
not other than myself, that it is an intrinsic part of being alive.
Breathe. Remember that pain is not the same thing as suffering. Breathe.
Let go of my desire to be free of the pain. Breathe. Gently turn my
attention to one of the other many aspects of the present moment.
Breathe. Repeat as necessary.”
“As
we slowly but steadily undo our various ways of fleeing our pain, the
energy we’ve invested in getting away from our pain—as opposed to simply
being with our pain—is freed up, becoming available for us to
use for truly life-giving purposes,” writes psychotherapist and
spiritual teacher Robert Augustus Masters.