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

 

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RIGHT VIEW Understanding the Noble Truth of Suffering When people have met with suffering and become victims of suffering, they come to me and ask me about the noble truth of suffering. Being asked, I explain to them the noble truth of suffering. (MN 77) What is suffering? (MN 9) Not to get what one wants is suffering. There comes the wish: “Oh, that we were not subject to birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair! Oh, that birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair would not come to us!” But this is not to be obtained by wishing, and not to obtain what one wants is suffering. (MN 9)

Reflection What exactly does psychological suffering feel like? It is the raw experience of craving itself, the yearning for something that you cannot have, the desperate need for something to go away that is afflicting you, the primal fear of the existential fragility of the human situation. The noble truth of suffering acknowledges all this, but also recognizes that this suffering can be understood and resolved, and thus holds out hope. Daily Practice Allow yourself to feel and explore the psychological pain of not getting what you want. It is not just the yearning for something you feel you need, like thirsting for water, but includes the desperate urge to get free of something afflicting you. Notice also that wishing to get what you want or for what you hate to go away is never effective. There is no escape from suffering except by going directly through the craving that causes it. Tomorrow: Cultivating Lovingkindness One week from today: Understanding the Noble Truth of the Origin 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: Grieving with Gratitude

 

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Grieving with Gratitude Grief is an ancestor who teaches us to exercise constant and immense gratitude.  Mimi Zhu, “Grief Is an Ancestor” CLICK HERE TO READ THE FULL ARTICLE

Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Mental Objects and the Fourth Jhāna

 

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RIGHT MINDFULNESS Establishing Mindfulness of Mental Objects 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 the awakening factor of tranquility is internally present, one is aware: “Tranquility is present for me.” When tranquility is not present, one is aware: “Tranquility is not present for me.” When the arising of unarisen tranquility occurs, one is aware of that. And when the development and fulfillment of the arisen awakening factor of tranquility occurs, one is aware of that . . . One is just aware, just mindful: “There is a mental object.” And one abides not clinging to anything in the world. (MN 10)

Reflection Sometimes the mind is tranquil, and sometimes it is not. One way to practice mindfulness of mental objects is simply to notice when the mental factor of tranquility is present and when it is not. It is okay to be aware of the times the mind is restless or bored or confused. These states are transient, like all others, and they will pass, to be replaced by moments of tranquility from time to time. Simply take note of all this. Daily Practice The next time you feel tranquil, attend carefully to what it feels like. This way you will know what to contrast it to when the mental factor of tranquility is gone, which will happen often enough. Observe the interplay of tranquility and lack of tranquility as they come and go. Eventually you will learn how to encourage tranquility to arise and how to sustain it when it has arisen. This is how your mindfulness skills develop.  RIGHT CONCENTRATION Approaching and Abiding in the Fourth Phase of Absorption (4th Jhāna) With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, one enters upon and abides in the fourth phase of absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. The concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability. (MN 4) One practices: “I shall breathe in contemplating relinquishment.” One practices: “I shall breathe out contemplating relinquishment.” This is how concentration by mindfulness of breathing is developed and cultivated       so that it is of great fruit and great benefit. (A 54.8) Tomorrow: Understanding the Noble Truth of Suffering One week from today: Establishing Mindfulness of Body and Abiding in the First Jhāna Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Words of Wisdom - September 1, 2024 💌

 

Treat everyone you meet like God in drag. - Ram Dass

Via Daily Dharma: Mental Merit-Making

 

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Mental Merit-Making Even if you don’t have so much as a stick of incense to offer, just visualizing a buddha image and offering mentally created offerings creates such unbelievable merit. Lama Zopa Rinpoche, “Preparing the Mind and Body for Meditation” CLICK HERE TO READ THE FULL ARTICLE

Via Dhamma Wheel | Right Effort: Maintaining Arisen Healthy States

 

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RIGHT EFFORT Maintaining Arisen Healthy States Whatever a person frequently thinks about and ponders, that will become the inclination of their mind. If one frequently thinks about and ponders healthy states, one has abandoned unhealthy states to cultivate healthy states, and then one’s mind inclines to healthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to maintain arisen healthy mental states. One maintains the arisen awakening factor of joy. (MN 141)

Reflection Maintaining healthy mental and emotional states that have arisen in experience sometimes takes effort. It is worthwhile effort, because the mind will incline in the future toward whatever states are most often manifesting in the present. By sustaining healthy states as often as you can for as long as possible, you are not only blocking unhealthy states but creating the conditions for a healthier mind in the future. Daily Practice When you are joyful in a healthy way, find ways to sustain that joy. One way to do that, when the joy comes from noticing the good fortune of another, is to remind yourself of it continuously. Repeating to yourself phrases like “May they be happy” and “May their good fortune continue” is a simple way to reinforce the basis upon which the joy is established. Remember, it is good for you to feel joy, so cultivate it as much as you can.  Tomorrow: Establishing Mindfulness of Mental Objects and the Fourth Jhāna One week from today: Restraining Unarisen Unhealthy States 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: Compassion Is Natural

 

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Compassion Is Natural True compassion just does what needs to be done because it’s the only thing to do—just because it’s natural and ordinary, like smoothing your pillow at night. Roshi Joan Halifax, “The Wooden Puppet and the Iron Man” CLICK HERE TO READ THE FULL ARTICLE

Via Dhamma Wheel | Right Living: Abstaining from Intoxication

 

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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) There are these two worldly conditions: pleasure and pain. These are conditions that people meet—impermanent, transient, and subject to change. A mindful, wise person knows them and sees that they are subject to change. Desirable conditions do not excite one’s mind nor is one resentful of undesirable conditions. (AN 8.6)

Reflection We have within us a natural instinct to pursue pleasure and avoid pain. One of the Buddha’s great insights is that both are hardwired into our minds and bodies and are thus an inevitable aspect of the human condition. Knowing this and accepting it as true allows us to watch the interplay of the two without needing to change what is happening. A wise person is mindful of both pleasure and pain, regarding them evenly. Daily Practice Practice becoming aware of feeling tones, both pleasant and painful, as they arise accompanying all experience. Cultivate a posture of noticing each one, acknowledging how it feels, and letting it change into something else, as it will naturally do. Give up the hopeless task of chasing after pleasure and fleeing pain and simply appreciate, with equanimity rather than excitement or resentment, the changing nature of experience. Tomorrow: Maintaining Arisen Healthy States One week from today: Abstaining from Harming Living Beings Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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