Via Daily Dharma: Living with Death

 

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Living with Death Most of us try to avoid the sense that death can come at any time, but its timing is unknown to us. Can we live each day as if it were our last? Can we relate to one another as if there were no tomorrow? Roshi Joan Halifax, “The Nine Contemplations” CLICK HERE TO READ THE ARTICLE

Walking on the Earth By Brother Pháp Hữu A Plum Village teacher reflects on how Thich Nhat Hanh turned to walking meditation in response to the suffering he witnessed during the Vietnam War. Read more »

Via Dhamma Wheel | Right Effort: Restraining Unarisen Unhealthy States

 

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RIGHT EFFORT Restraining Unarisen Unhealthy States Whatever a person frequently thinks about and ponders, that will become the inclination of their mind. If one frequently thinks about and ponders unhealthy states, one has abandoned healthy states to cultivate unhealthy states, and then one’s mind inclines toward unhealthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to restrain the arising of unarisen unhealthy mental states. One restrains the arising of the unarisen hindrance of sense desire. (MN 141)

Reflection One of the most fundamental ideas of early Buddhism is the distinction between healthy and unhealthy states. These terms are not meant to suggest that these states are good and bad or right and wrong: sometimes they are translated as wholesome and unwholesome or skillful and unskillful. The issue is whether or not the state leads away from suffering, and whether or not it leads toward wisdom. Seeing this distinction clearly is important. Daily Practice A simple list of unhealthy states includes the five hindrances, which we will walk through one at a time. These are mental and emotional states that are unhelpful to the process of seeing things clearly; they may be either "arisen"—in present experience—or "unarisen," meaning latent. Here the practice is to prevent the conditions for the arising of the unhealthy state of sense desire by taking care not to indulge in sensual objects. Tomorrow: Establishing Mindfulness of Body and Abiding in the First Jhāna One week from today: Abandoning Arisen 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 Three Teachings: Giving Thanks

 

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November 28, 2024 Expressing Gratitude Every Day   The act of giving thanks shouldn’t be relegated to one day of the year, and in Buddhist practice, it isn’t. Gratitude, or appreciation, can be a starting point for practice, wherein we recognize our unique and fortunate position in the world, and endeavor to spend our time wisely—by meditating and living ethically. Shin Buddhism goes even further, making gratitude the very orientation of practice. The nembutsu, the central Shin practice of reciting the Buddha’s name, is not a plea but an expression of gratitude. As Shin Buddhist minister Rev. Dr. Kenji Akahoshi says, where many people associate the word prayer with the word please, the nembutsu is a thank you. Rev. Akahoshi describes gratitude as a gate or threshold to spiritual life that opens up the perception that our lives are already supported with compassion and wisdom—we just have to recognize it. In Shin Buddhism as in other traditions, gratitude doesn’t negate or diminish suffering—grief or pain. We can express and embody gratitude while simultaneously acknowledging the real existence of suffering. They’re both motivators for practice.  This week’s Three Teachings offers three perspectives on gratitude and how to think about it every day. Forward today's teachings to a friend » A Precious Opportunity By H.E. 12th Zurmang Gharwang Rinpoche  In a brief teaching, H.E. 12th Zurmang Gharwang Rinpoche, head of the Zurmang Kagyu School of Tibetan Buddhism, calls attention to how gratitude is a fundamental motivator for practice.  Read more » The Efforts of Others By Rev. Dr. Kenji Akahoshi Shin Buddhist minister Rev. Dr. Kenji Akahoshi explains how gratitude can be the opening gate to a deeper spiritual practice. Read more » Why We Need Both Grief and Gratitude By Oren Jay Sofer Meditation teacher Oren Jay Sofer explains that making space for all of our feelings is essential for finding a wise response to a complex world. “We need both the immense beauty and gratitude for blessings in life to keep us afloat, and the deep sadness and grief to urge us to action.  Read more »

Via Daily Dharma: Letting Go of Thoughts

 

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Letting Go of Thoughts The more we learn to let go of thoughts, the more we gain the ability to drop our negative stories. Sean Murphy, “Get Out of Your Head” CLICK HERE TO READ THE ARTICLE

Purification with the Four Powers By Kathleen McDonald (Sangye Khadro) Using regret, reliance, remedy, and resolve to purify past karma. Read more »

Via Dhamma Wheel | Right Living: Abstaining from Harming Living Beings

 

RIGHT LIVING Undertaking the Commitment to Abstain from Harming Living Beings Harming living beings is unhealthy. Refraining from harming living beings is healthy. (MN 9) Abandoning the harming of living beings, one abstains from harming living beings; with rod and weapon laid aside, gentle and kindly, one abides with compassion toward all living beings. (MN 41) One practices thus: "Others may harm living beings, but I will abstain from harming living beings." (MN 8) There is a gift, which is a great gift—pristine, long-standing, traditional, ancient, unadulterated—that will never be suspect. Here a noble person gives up the destruction of life and refrains from it. In doing so, one gives freedom from fear, hostility, and oppression to an immeasurable number of beings. (AN 8.39)

Reflection The path factor of right living is often called right livelihood, and it has to do with the practical effects of how we work in the world. Right livelihood is primarily a teaching for laypeople, as monks and nuns engage in no worldly affairs. Here we will focus on the so-called "ethical precepts," the first of which is to take care not to kill or cause injury to other living beings. This is the central organizing principle of all Buddhist ethics. Daily Practice Ethical integrity can be seen as a gift that you give to others, the gift of harmlessness. It is not a set of rules you have to follow but a set of guidelines to help you calibrate your behavior toward promoting welfare, both your own and that of others, and avoiding harm. Try to gradually develop this attitude so that you will be gentle with other creatures as an act of generosity rather than of forced discipline. Tomorrow: Restraining Unarisen Unhealthy States One week from today: Abstaining from Taking What is Not Given Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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