Via Tricycle

Coming Back to the Buddha 

The Buddha of infinite light, or Amitabha Buddha, accepts us just as we are. The great Pure Land teacher Shinran wrote that we can find great consolation by taking refuge in Amitabha. How do we do this? 

Writer, psychotherapist, environmental activist, and Pure Land Buddhist Satya Robyn shows us how in this month’s Dharma Talk, inviting us to explore our limited nature as human beings and open to the infinite compassion of Amitabha. Robyn shares a three-stage process for coming back to the Buddha, ultimately unraveling the truth that we have access to unlimited love.

Inspired by Shinran, Robyn invites us to recite the nembutsu for a taste of Amitabha’s consolation. “The nembustu, which means remembering the Buddha, is when we recite the name of Amitabha Buddha. It’s a practice that’s available to anybody, you don’t have to have any time, you don’t have to be an academic. It doesn’t matter if you’re living a virtuous life or not. The idea is that everybody can be taken into Amitabha’s arms and have an experience of that consolation.”

Watch the full talk today to learn more about this practice from Robyn, including a special guest appearance by her dog, Ralph!

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Via Dhamma Wheel | Right Effort: Abandoning Arisen Unhealthy States

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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) Abandoning restlessness, one abides unagitated with a mind inwardly peaceful; one purifies the mind of restlessness. (MN 51) Just as a person who had been a slave, unable to go where he liked, would be freed from slavery, so would one rejoice and be glad about the abandoning of restlessness. (DN 2)

Reflection The most basic meditation instruction given at the start of any session is to relax the body and the mind. This is because restlessness is so prevalent in our lives. The mind cannot begin to see clearly until it has settled down and rid itself of distractions. This text likens attaining a peaceful mind to feeling liberated from slavery, a powerful image indeed. As Bob Marley sings, “Emancipate yourselves from mental slavery.” Daily Practice “None but ourselves can free our minds,” Marley continues. It is inevitable, and often outside our control, that our mind is put in chains by deadlines, multitasking, and the expectations of others. But we can free ourselves from this, if only for a few moments here or there or once a day when we sit down to practice. It can feel wonderful to “rejoice and be glad” when we are able to slip the bonds of mental slavery now and then. Tomorrow: Establishing Mindfulness of Feeling and Abiding in the Second Jhāna One week from today: Developing Unarisen Healthy 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: Understanding Desire

Understanding Desire

Many of our desires are not obsessive, but they still may be a driving force behind many of our actions. The object of craving or desire can be small, even insignificant, but the power of desire is deeply rooted in our minds, almost like a primal energy. Joseph Goldstein, “Peeling Away the Promise of Desire” CLICK HERE TO READ THE FULL ARTICLE

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Listen to this week’s podcasts from the Be Here Now Network

 

David Nichtern – CSM Podcast – Ep. 46 – Joining Heaven and Earth
August 18, 2023

In this episode, David explores: “Earth is nothing but obstacles, actually, from the point of view of Heaven. It’s just a clump of obstacles....

Listen Now

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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