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) When one says, “All those disengaged from the pursuit of self-mortification have entered upon the right way,” one thus extols some. But when one says instead, “The disengagement from the pursuit of self-mortification is a state without suffering, and it is the right way,” then one is not extolling anyone but simply stating the truth. (MN 139)

Reflection The principle we reviewed earlier about criticizing the negative actions of people rather than criticizing them as people also applies in the positive direction. It is better to extol, to praise, positive words and deeds than to extol the person. While the negative comments lead to protective defensive behaviors, the positive comments could result in an increase of pride and conceit. Daily Practice Praising someone for being a great person boosts their sense of self, and while this may be a good thing in the case of the developing egos of youngsters, it is not something encouraged for Buddhist practitioners. By all means extol the value and benefit of benevolent words and deeds, for example, but practice the habit of not feeding people’s view of self, lest you contribute to their self-aggrandizement. Help people be humble. 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: Crowding Out Craving

 We cannot wish to harm and benefit another person at the same instant, just as we cannot shake someone’s hand and give him a punch in the same gesture. The more we generate inner freedom from attachment, the less “room” there will be for craving in our mental landscape. 

Matthieu Ricard, “Working With Desire”

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Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - April 5, 2023 💌

 

Illustration from our recently released graphic novel, You Are the Universe

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 on 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 proximate cause of appreciative joy is seeing the success of other beings. (Vm 9.95)

Reflection It comes naturally to us, for the most part, to feel good about good things happening to us. But this does not necessarily happen all the time. What if we could feel good twice as often or more? Why not experience that same emotion of appreciative joy when other people meet with success or good fortune? Instead of feeling jealousy or resentment, we can develop the skill of sharing in the good fortune of others. Daily Practice Look around you for examples of good things happening to other people. It can seem hard to find because of the negative bias of our news sources, but if you search a little you can find good news. When you do, allow yourself to feel gladness and joy for the good fortune of those people. Share in the appreciation and gratitude. You can only feel appreciative joy when you see or think about the success of others, so look for it. 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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Via Daily Dharma: An Everyday Aspiration

 Bodhisattva aspiration is an everyday matter—everyday both in the sense of needing to be renewed as each day passes, and in the sense of applying to simple tasks, to ordinary actions.

Manjusura, “An Everyday Aspiration”

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Via Daily Dharma: Resolving Our Past in the Present

Within our present circumstances, our particular karmic constraints, we can find true freedom. By practicing together, no matter what the situation, we are changing our karma. The effects of our past are being worked out right at this very moment. 

Shingle Roko Sherry Chayat, “Deepening Our Resolve”

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

 

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RIGHT VIEW Understanding the Noble Truth of the Cessation of Suffering What is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of craving. (MN 9) When one knows and sees bodily sensations as they actually are, then one is not attached to bodily sensations. When one abides unattached, one is not infatuated, and one’s craving is abandoned. One’s bodily and mental troubles are abandoned, and one experiences bodily and mental well being. (MN 149)

Reflection Since craving is the cause of suffering, the ending of craving will bring about the end of suffering. This is both a general principle and a dynamic that happens in every moment of lived experience. We are aware of something different every moment, and when we either hold on to that object or push it away, we feel discontent. Observing it with equanimity takes away the affliction, and everything simply becomes interesting.   Daily Practice Sensations flow through your body in a constant stream. Some you like, some you don’t like. It is natural to feel attached to the ones that feel good and to resist and resent the ones that don’t, but this itself is the cause of suffering—attachment and aversion. Practice just observing each sensation without attachment, without infatuation, and see for yourself how mindful equanimity results in bodily and mental well being. Tomorrow: Cultivating Appreciative Joy One week from today: Understanding the Noble Truth of the Way to 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 FB // Jacob Nordby

"This is another old piece that surfaced. People sometimes question the words “ruthless, relentless …”

That’s what birth is once the time has come: ruthless, relentless, and inevitable.

If you find yourself feeling caught in a process of healing and transformation that just won’t stop, hurts a lot, and no end seems to be in sight, please take heart.

You are discovering who *you* really are beneath all those layers of conditioned survival strategies and coping patterns. The real you is alive and well in there — and is absolutely insistent that you express it with your life, in this lifetime.

It’s worth it. Stay the course. You’ll see". - Jacob Nordby

 

 

 

Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Feeling and the Second Jhāna

 

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RIGHT MINDFULNESS Establishing Mindfulness of Feeling 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)   When feeling a painful bodily feeling, one is aware: “Feeling a painful bodily feeling" … one is just aware, just mindful “there is feeling.” And one abides not clinging to anything in the world. (MN 10)

Reflection Painful bodily feeling is the most apparent aspect of our experience and is thus the easiest sensation with which to practice. Pain is not an elusive feeling tone. While it can be chronic and excruciating, most of the pain we feel is mild and fleeting. Both pleasure and pain are inevitable aspects of the human condition, and Buddhist practice does not encourage the pursuit of pleasure or the avoidance of pain. Daily Practice As part of the practice of mindfulness, you are invited to simply be aware of pain when it is present. This practice has nothing to do with the natural response of disliking the pain or wishing it were not there but involves simply being aware of the sensation with equanimity. Turn toward the painful sensation, take an interest in its texture, and hold it in mind without pushing it away. Fully aware of the pain, you can still be content. RIGHT CONCENTRATION Approaching and Abiding in the Second Phase of Absorption (2nd Jhāna) With the stilling of applied and sustained thought, one enters upon and abides in the second phase of absorption, which has inner clarity and singleness of mind, without applied thought and sustained thought, with joy and the pleasure born of concentration. (MN 4) Reflection The teachings around right concentration have to do with four phases of absorption, also known as jhānas. When the mind rests steadily on a single object of attention—which is quite difficult to do at first—it gradually disentangles itself from the various hindrances and becomes unified, peaceful, and stable. With this comes inner clarity and the dropping away of the internal use of language. Daily Practice You will know when you have entered into absorption of the jhānas because the state is accompanied at first with a great deal of physical and mental pleasure. The physical pleasure is described as being fundamentally different from any sensual gratification, and the mental pleasure comes naturally when the mind is free of the hindrances (phase one) and when it becomes concentrated or one-pointed (phase two). Tomorrow: Understanding the Noble Truth of the Cessation of Suffering One week from today:  Establishing Mindfulness of Mind and Abiding in the Third Jhāna Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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