Via [GBF] OUR 800th DHARMA TALK!

 

Via Dhamma Wheel | Right Living: Abstaining from Taking What is Not Given

 

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RIGHT LIVING Undertaking the Commitment to Abstain from Taking What is Not Given Taking what is not given is unhealthy. Refraining from taking what is not given is healthy. (MN 9) Abandoning the taking of what is not given, one abstains from taking what is not given; one does not take by way of theft the wealth and property of others. (MN 41) One practices thus: “Others may take what is not given, but I will abstain from taking what is not given.” (MN 8) On tasting a flavor with the tongue, one does not grasp at its signs and features. Since if one left the tongue faculty unguarded, unwholesome states of covetousness and grief might intrude, one practices the way of its restraint, one guards the tongue faculty, one undertakes the restraint of the tongue faculty. (MN 51)

Reflection The precept against stealing, phrased here as taking what is not given, protects us from ethical misconduct and from unhealthy mind states such as greed and covetousness. On a more subtle level, every time we go beyond the given data of sense experience we are in a sense taking more than is given, which can be seen as a form of stealing. It can be challenging to be with what is without mental proliferation, but it is worthwhile. Daily Practice See if you can train yourself to be aware of the raw texture of sensory input without looking beyond what is given in experience and trying to take more. The Buddha often urged his followers, “Train yourself thus: In the tasting there will only be what is tasted,” nothing added or taken away. This injunction is also in the mindfulness instruction: “Be just aware, just mindful, that there is flavor, without clinging to anything in the world.” Tomorrow: Abandoning Arisen Unhealthy States One week from today: Abstaining from Misbehaving Among Sensual Pleasures 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: Ego’s Hidden Defenses

Ego’s Hidden Defenses

Resistance and fear can be signs. You’re getting closer to the truth (of egolessness and emptiness), and ego’s hidden defenses spring into action. Andrew Holecek, “The Lost Art of Contemplation” CLICK HERE TO READ THE FULL ARTICLE

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Via [GBF] From the Archives: "Is There Sex in Tibetan Monasteries?"

Another dharma talk has been discovered in the GBF Archive! Thank you George Hubbard for resurrecting this. 

"Is There Sex in Tibetan Monasteries?" February 14, 1999

In this eye-opening and provocative yet humorous talk, John Jupt explores the views of celibacy and abstinence in the Tibetan tradition. He also shares insights into the intimacy and channeling of sexual energy that he observed, specifically in the rigorous and austere environment of Tibetan monasteries. Listen as he explains how the norms in these environments are very different than those we experience in the West.

John Jupt is a journalist and a member of the Mahayana “Yellow Hat Tradition” (Tibetan Gelug).

 

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Via Dhamma Wheel | Right Action: Reflecting upon Verbal Action

 

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RIGHT ACTION Reflecting Upon Verbal 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 verbal action is to be done with repeated reflection: (MN 61) When you wish to do an action with speech, reflect upon that same verbal action thus: “Is this action I wish to do with speech an unhealthy verbal action with painful consequences and painful results?” If, upon reflection, you know that it is, then do not do it; if you know that it is not, then proceed. (MN 61)

Reflection What we say has its origin in intention, the set of our mind as we speak. It is intention that initiates action of body, speech, and mind. Intention can be conscious or unconscious. Sometimes we know exactly what we want to say and say it, but much of the time words just pour out, apparently on their own. We are encouraged here to be consciously aware of our speech and to actively monitor its effect on others. Daily Practice The practice here is not so much to monitor the content of your speech as to attend carefully to your attitude of heart and mind as you are about to say something. You may say something accurately, but if it comes with a tinge of judgment or dismissal or disrespect, then it is likely to have a harmful effect. Speak what is true, and do so with an attitude of kindness or equanimity, guarding against aversion and hate. Tomorrow: Abstaining from Taking What is Not Given One week from today: Reflecting upon Mental Action 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: Look Ahead

Look Ahead

The past is important, but not as important as the present and the future. The past has already been lived. It doesn’t have to be relived. To sacrifice the present and the future by reliving past injuries is not the way of the sages. Dzigar Kongtrul Rinpoche, “Opening the Injured Heart” CLICK HERE TO READ THE FULL ARTICLE

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Via Dhamma Wheel | Right Speech: Refraining from Malicious Speech

 

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RIGHT SPEECH Refraining from Malicious Speech Malicious speech is unhealthy. Refraining from malicious speech is healthy. (MN 9) Abandoning malicious speech, one refrains from malicious speech. One does not repeat there what one has heard here to the detriment of these, or repeat here what he has heard there to the detriment of those. One unites those who are divided, is a promoter of friendships, and speaks words that promote concord. (DN 1) One practices thus: “Others may speak maliciously, but I shall abstain from malicious speech.” (MN 8) Disputes occur when a person adheres to their own views, holds onto them tenaciously, and relinquishes them with difficulty. Such a person dwells disrespectful and undeferential toward others, causing harm and unhappiness for many. If you see any such root of a dispute either in yourself or externally, you should strive to abandon it. And if you do not see any such root of dispute either in yourself or externally, you should practice in such a way that it does not erupt in the future. (MN 104)

Reflection If you look around you will easily see that so many of the disputes taking place in the world are rooted in the human tendency to become attached to views and opinions. It is natural for people to disagree, but it is neither necessary nor inevitable for them to argue about it. Views are learned ways of organizing our understanding of the world, and when held lightly they are beneficial, but they can easily become a source of trouble.   Daily Practice Notice when you see people attached to their views, when they are holding on to them tenaciously, and when they relinquish them with difficulty. Next, notice when you do these things yourself. Try looking at things from different points of view, if only to train your own mind to become more agile and avoid getting locked in to particular perspectives. Notice how many things can be seen from many different points of view. Tomorrow: Reflecting upon Verbal Action One week from today: Refraining from Harsh Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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