Via Ram Dass - Love Serve Remember Foundation //

 

Compassionate action allows us to wake up to some of our motives and to act with more freedom. It gives us the chance to put ourselves out on the edge, and if we are willing to take a clean look at what we see there, we can come to know ourselves better. We can’t change what is arising in us at any moment, because we can’t change our pasts and our childhoods. But when we stop being strangers to ourselves, we increase the number of ways we can respond to what arises.

Via Daily Dharma: This Very Moment

 

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This Very Moment The only place we can rest is in this very moment, living deeply and richly and fully right now, meeting each person and event with an open heart. This is where we have a chance to meet joy, to come home to our breath and our true nature. Laura Burges, “Living from the Inside Out” CLICK HERE TO READ THE ARTICLE

A Pathless Land By C. W. Huntington, Jr. A translator considers the trouble with desiring and striving to be awakened. Read more »

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) How does there come to be non-insistence on local language and non-overriding of normal usage? In different localities they call the same thing by different words. So whatever they call it in such and such a locality, without adhering to that word one speaks accordingly, thinking: “These people, it seems, are speaking with reference to this.” (MN 139)

Reflection One way of speaking harshly is to dominate how words are used and understood. Too often we listen to others barely enough to project our own meaning onto their words and wait impatiently for the opportunity to jump back in and speak again. Right speech is a two-way street and involves learning from others at least as much as conveying our own perspectives to them. Refraining from speaking without listening is healthy. Daily Practice Practice listening when you are talking with people. Actively attend to what they say and try to understand in their own terms what they mean. Assume you don’t automatically understand them and practice inquiring into their words and phrases and attending to their non-verbal clues with an open mind. It may be that people are saying things from which you can learn something new. Right speech includes right listening. 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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Be Willing to Commit Calming and stilling are the willingness to commit to just being wholeheartedly present in one moment at a time, to commit to one breath, to commit to the sense of our feet touching the ground. To know this, we begin to train the mind. Christina Feldman, “Blindfolding Mara” CLICK HERE TO READ THE ARTICLE

The Long Night of Life By Jack Kerouac In an essay from The Buddhist Years: Collected Writings by Jack Kerouac, a new collection of previously unpublished writings, the Dharma Bums author recalls his own introduction to the dharma and realizations about suffering. Read more »

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 upon 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 near enemy of appreciative joy is ordinary joy. (Vm 9.100)

Reflection The “sublime state” of appreciative joy does not simply mean joy as a pleasant mental feeling or the emotion of uplifted joy. It is not just feeling good but feeling good in a particular set of circumstances—when you observe or contemplate good things happening to others. Ordinary joy is self-referential, while appreciative joy is more universal and focused on the good fortune of others. Daily Practice Learn to discern the different ways joy can manifest in your experience. In particular, see if you can get a good felt sense of what the special quality of appreciative joy feels like. This is the emotion of feeling good about good things happening to other people. Practice calling to mind the goodness of others, and then settle into the emotion of wishing them well and appreciating their success in a way that is not about you. 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: The Process of Transformation

 

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The Process of Transformation In the overall context of the spiritual journey, it is important to remember that self-transformation is a continuous process, not a one-time event. One cannot say, “I used to be a nonspiritual person, but now I have been transformed into a spiritual person. My old self is dead.” We are constantly being transformed when we travel on the path. Traleg Kyabgon Rinpoche, “Letting Go of Spiritual Experience” CLICK HERE TO READ THE ARTICLE

A New Buddhist Canon By Donald S. Lopez Jr. Renowned Buddhist scholar Donald S. Lopez Jr. explains that translation doesn’t merely preserve traditions; it creates them.  Read more »

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 perception as it actually is, then one is not attached to perception. 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 Last week the emphasis was on how not knowing and seeing perception accurately can lead to attachment and the difficulties that it brings. Here the focus instead is on the benefits of understanding perception appropriately. Perception, the mental function of interpreting sensory data, is a natural and useful thing for the mind to do. In fact, it is a great ally helping us bring insight and understanding to the world of our experience. Daily Practice Practice making the step from mindfulness to insight. That is, when you are mindful of the sensations of the breath, for example, go on to notice that they are constantly changing and that it is the characteristic of all sensations to be impermanent and in flux. When observing the thoughts flowing through the mind, recognize they do not belong to anybody, but are interdependently arisen. This is perception facilitating right view. 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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