Via Dhamma Wheel | Right Effort: Abandoning Arisen Unhealthy States

 

RIGHT EFFORT
Abandoning Arisen 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 to unhealthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to abandon arisen unhealthy mental states. One abandons all five arisen hindrances. (MN 141)

Reflection

Having worked through all five hindrances one at a time, we now focus on treating sense desire, ill will, restlessness, sluggishness, and doubt as a group. These are the five kinds of mental states that obstruct the ability of the mind to gather strength and become unified. Unhealthy states breed more unhealthy states, and it is helpful to abandon, not suppress or resist, them when you notice them arising in your experience.

Daily Practice

Become familiar with these unhealthy states and notice them at any point during your day when they come up—which is bound to be often. Just notice them one by one, recognize each as being not helpful, and let it go. That’s all. Gently guide your mind away from states that obstruct the mind toward states that are free of these obstacles. You will come to know your own mind better, and the practice will become easier to do.

Tomorrow: Establishing Mindfulness of Feeling and the Second Jhāna
One week from today: Developing Unarisen Healthy States

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Via Daily Dharma: Doing What We’re Doing

Life is a very simple matter. We’re just doing what we’re doing.

Charlotte Joko Beck, “Mute the Commentary”

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

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) One is to practice thus: “Here, regarding things cognized by you, in the cognized there will be just the cognized.“ When, firmly mindful, one cognizes a mental object, one is not inflamed by lust for mental objects; one experiences it with a dispassionate mind and does not remain holding it tightly. (SN 35.95)

Reflection

Five of our sense doors open onto the world, while the sixth, the mind door, opens inwardly to draw on sensory experience and mental objects such as memories, imagination, and thoughts. The mental objects are cognized, or known to us, one after another in a stream of consciousness. Here we are encouraged to encounter our thoughts without elaboration, as phenomena arising and passing away.

Daily Practice

See if you can regard your mental activity—the thoughts and images and words passing through the mind—with equanimity. That is, observe them closely but without becoming entangled in their content and without favoring some and opposing others. Thoughts are merely objects that, like sights and sounds and physical sensations, come and go based on various conditions. See if you can abide without “holding them tightly.”

Tomorrow: Abandoning Arisen Unhealthy States
One week from today: Abstaining from Misbehaving Among Sensual Pleasures

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Via Daily Dharma: Balancing Discipline with Joy

 Without spiritual discipline, we are never going to wake up or advance on our journey through this life. But our discipline must be wedded to joy, and we must find pleasure in the myriad wonders that this life offers.

Joan Gattuso, “The Balancing Buddha”

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Via Dhamma Wheel | Right Action: Reflecting upon Verbal Action

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 have done an action with speech, reflect upon that same verbal action thus: “Has this action I have done with speech led to the affliction of another?” If, upon reflection, you know that it has, then tell someone you trust about it and undertake a commitment not to do it again. If you know it has not, then be content and feel happy about it. (MN 61)

Reflection

Let’s not overlook the last line of this passage. If you reflect upon what you have said to people in the past and on review you realize you have not said anything harmful, you should feel happy about that. Feeling happy and content about your own behavior is not only allowable but encouraged. Positive feedback is as valuable as criticism, and acknowledging your own self-worth is healthy. We forget this sometimes.

Daily Practice

Confide in a friend some instance in which you have spoken badly in the past and give that misdeed a chance to come into the open and be encountered with awareness. Perhaps you told a lie or spread a rumor or otherwise said something that caused harm. By revealing this openly you are able to acknowledge that it was wrong, that you know better now, and that you undertake a commitment to not do it again.

Tomorrow: Abstaining from Taking What is Not Given
One week from today: Reflecting upon Mental Action

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Via Daily Dharma: Accept Your Shortcomings

 Being ashamed of our cravings doesn’t help, but justifying or denying them doesn’t help, either. Instead, we should learn to be with our situation as it is rather than moving away from it.

Michael Liebman Grady, “Practicing with the Five Hindrances”

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Via FACEBOOK // Lama Rod Owens

 At the end of the day, when we’ve done what we can, whatever happens will happen. We understand that everything doesn’t work out for the good of all. This is something that we must mourn as well.

#meditationpractice #loveandrage #meditation #dharma #mourning #grief

Via Lion's Roar // The Pure Land Is in the West

 

The Pure Land Is in the West

In the face of racism and oppression, they’ve made their practice communities their refuge. Jean-Paul Contreras deGuzman on the hidden history of Pure Land Buddhists in America.

Via Dhamma Wheel | Right Speech: Refraining from Malicious Speech

 

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 one 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 is contemptuous and domineering. Such a person dwells disrespectful and undeferential towards others, causing harm and unhappiness for many. If you see any such root of a dispute either in yourselves or externally, you should strive to abandon it. And if you do not see any such root of dispute either in yourselves or externally, you should practice in such a way that it does not erupt in the future. (MN 104)

Reflection

You may have noticed that some people are more argumentative than others. There are certain character traits that account for this, and being contemptuous and domineering is certainly among them. The fact is that human conflicts are rooted in human qualities of mind, and these need to be addressed if any kind of transformation is to happen. The place to begin this process is in yourself. Do you see any roots of dispute in yourself?

Daily Practice

One of the ways to practice refraining from malicious speech is to clear your mind of the mental and emotional traits that give rise to it. Do you ever catch yourself being contemptuous or domineering? Do you ever dwell disrespectful and undeferential towards others? This is the place to start: “Others might tolerate these qualities in themselves, but I shall not.” Honest self-reflection is a challenging but rewarding practice.

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.

Via Daily Dharma: Shedding Past Karma

 It is not necessary to be a prisoner of old karma. It is always possible to change your karma. You can make new karma. But there is only one time that you ever have to do it. Can you guess when that might be?

Jon Kabat-Zinn, “Changing Karma”

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Via Ram Dass - Love Serve Remember Foundation -- Words of Wisdom - April 27, 2022 💌

 

When you stand back far enough, all of your life experiences, independent of what they are, are all learning experiences. From a human point of view, you do your best to optimize pleasure, happiness, all the nice things in life. From your soul’s point of view, you take what comes down the pike. So from the soul’s perspective, you work to get what you want and then if you don’t ‘ah, so, I’ll work with what I’ve got.’ 

- Ram Dass -

 

RIGHT INTENTION Cultivating Compassion

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 compassion, for when you develop meditation on compassion, any cruelty will be abandoned. (MN 62) Compassion succeeds when it makes cruelty subside. (Vm 9.94)

Reflection

When lovingkindness comes in contact with witnessing the suffering of others, it transforms into compassion. Compassion and cruelty are considered opposite mental states and cannot coexist in the same mind moment: when one is present, the other is absent. This is why it is so important to cultivate compassion as an intentional act, both to make it grow in its own right and to block out all cruelty.

Daily Practice

Allow yourself to be open to the fact that people are suffering. Cultivate the emotion of compassion and allow it to grow. You are training your mind to develop in a particular direction, much like guiding the growth of a plant or a vine. As the process unfolds, the tendency toward compassion will get stronger. As your character gradually evolves in this healthy direction, the tendency—even the ability—to feel cruelty will disappear.

Tomorrow: Refraining from Malicious Speech
One week from today: Cultivating Appreciative Joy

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Via Tricycle // The Zen of Emptiness: A Conversation with Kurt Spellmeyer

 

The Zen of Emptiness: A Conversation with Kurt Spellmeyer
Coming up April 29

How can emptiness transform our meditation practice? Join Zen priest Kurt Spellmeyer and Tricycle’s editor-in-chief, James Shaheen, for a conversation on the role of emptiness in Zen Buddhism.

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Via Daily Dharma: Embracing Everything

 Because mind is infinite, it can embrace the universe and still have room left over. Thus, if you understand the truth of nonduality, you can completely embrace everything.

Daehaeng Kun Sunim, “Thinking Big”

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Via Facebook // Karmapa

 

Using the example of Abdu'l-Baha to integrate the Queer population into ...

Via Queerty // George Takei has perfect response to right-wing “grooming” hysteria

 

Via FB // Exposing homophobia and intolerance online

 

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

 

RIGHT VIEW Understanding the Noble Truth of the Origin of Suffering What is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that—that is, craving for sensual pleasures, craving for being, and craving for non-being. (MN 9) When one does not know and see mental objects as they actually are, then one is attached to thoughts. When one is attached, one becomes infatuated, and one’s craving increases. One’s bodily and mental troubles increase, and one experiences bodily and mental suffering. (MN 149)

Reflection Of the six kinds of objects that make up our experience, mental objects are the most challenging to work with. The feeling tones that arise with sensory objects give rise to craving, as we delight in the pleasure and are averse to the pain, but thoughts come with the added challenge of rich content. We can’t help but get drawn into the story and entangled in the plot, at which point our mental troubles usually increase. Daily Practice Practice regarding the mental objects coursing through your mind as thoughts and thoughts only. See if you can focus on their arising and passing away as a series of events occurring in the mind, without getting drawn into the content of the thoughts. Never mind, in other words, what the thought is about, but regard it simply as a passing mental phenomenon to be treated much like the passing physical sensations of the body.  Tomorrow: Cultivating Compassion One week from today: Understanding the Noble Truth of the Cessation of Suffering  Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

Via LGBTQ Nation // It is illegal to be LGBTQ in these countries

In 71 countries, being queer makes you a criminal. In 11 of them, the punishment is death. 

 

 

Via Daily Dharma: The Poetry of the Unknown

 We are able to see the unknown only when we go beyond time. That is why the poetry that comes from this unknown territory cannot but be wild, fresh, and alive, like a leaping carp.

Ok-koo Kang Grosjean, “Like a Leaping Carp”

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Via Queerty -- Going for broke(back)

 

Via FB // One World Wonder and Joy

 

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