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 toward 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 the arisen hindrance of ill will. (MN 141)

Reflection Unhealthy mental states arise all the time. The causes and conditions for their arising have been forged in previous mind moments, and we have no direct conscious control over whether or not they arise. The practice of right effort has to do entirely with how we handle them once they have come up. In other words, we have no control over what hand we are dealt in each moment, but we have the power to play that hand more or less skillfully. Daily Practice The conscious mind cannot control what emerges from the unconscious, but it can exercise some influence over how we respond. Take, for example, ill will, which can manifest as annoyance, resentment, or hatred; practice the art of acknowledging it but choosing not to feed it. To abandon ill will is not to suppress it or block it but rather to see it, know it to be harmful, and abandon it—to let it pass through and wave farewell.  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: The Interconnectedness of Giving

 

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The Interconnectedness of Giving  No one can measure the effects of a single act of giving, for its repercussions are beyond our limited imagination.  Taitetsu Unno, “Three Grapefruits” CLICK HERE TO READ THE FULL ARTICLE

Resilience, Recovery, Repair An Event Series with May We Gather and Tricycle January 24, February 8, and February 22, 2024 This three-part series will feature conversations with community elders and leaders, acclaimed historians, archaeologists, educators, and spiritual teachers exploring 19th-century gender and immigrant experience of Asian Americans, folk religion and spiritual life, and contemporary projects of restoration and repair in California and beyond. Sign up for free to join the conversation beginning January 24! Sign up » Buddhism for Beginners Tricycle's free learning platform How did Buddhism evolve when it first made its way from India to East Asia? How do the traditions differ in their understanding of who the Buddha was? Discover the many Buddhist traditions with our newly expanded Buddhism for Beginners learning platform.  Explore more »

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

TRICYCLE      COURSE CATALOG      SUPPORT      DONATE 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) A person reflects thus: "If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. How can I inflict on another what is displeasing and disagreeable to me?" Having reflected thus, one abstains from taking what is not given, exhorts others to abstain from it, and speaks in praise of abstinence from it. (SN 55.7) Reflection Another way of stating the Golden Rule, this text is simply pointing out the natural argument against misappropriating the property of others. It is not just that it is wrong and invites retribution but in an important way it is actually unhealthy. That is to say, theft damages the quality of our own character, thus contributing to our own suffering, as well as causing suffering in others. Daily Practice This precept against taking what is not given is a rich ground for practice, because it raises the bar for what is to be considered theft. How many things do we take that may not have been freely given? More than you might think. Look into this matter today and see if you notice how many things are coerced from others or taken without returning adequate compensation, and how often you assume you are entitled to something others have overlooked. 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. Tricycle is a nonprofit and relies on your support to keep its wheels turning. Donate » © 2024 Tricycle Foundation 89 5th Ave, New York, NY 10003

Via Daily Dharma: Being Present Is Being Free

 

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Being Present Is Being Free  Freedom depends on the quality of attention that we bring to our interactions. Only to the extent that we can be fully present in our relationships with ourselves, with our children, and with each other, are we free. Soren Gordhamer, “Finding What’s Right in Front of Us”  CLICK HERE TO READ THE FULL ARTICLE

Demythologizing Amida By Nagapriya We can view mahayana scriptures as symbolic narratives that reveal important truths.

Via Dhamma Wheel | Right Action: Reflecting upon Verbal Action

 

TRICYCLE      COURSE CATALOG      SUPPORT      DONATE 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 are doing an action with speech, reflect on that same verbal action thus: "Does this action I am doing with speech lead to my own affliction?" If, on reflection, you know that it does, then stop doing it; if you know that it does not, then continue. (MN 61) Reflection Speaking is a form of action, and depending on the context, it can have far-reaching consequences. This is especially true when our words are printed, broadcast, or digitally shared with the wider world. This text is encouraging us to be aware of what we are saying as we are saying it. Speaking reflectively, can you notice when your words are causing harm to yourself or others and just stop what you are saying? Daily Practice We are familiar with mindfulness of the body and mindfulness of mental objects, but what about mindfulness of speech? This is not one of the formal four foundations of mindfulness, but it is no less an opportunity for practice. Try, for a start, to speak slower and more deliberately and notice the difference from when the words seem to tumble out on their own. Speech is something we do, so let’s do it mindfully. 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. Tricycle is a nonprofit and relies on your support to keep its wheels turning. Donate » © 2024 Tricycle Foundation 89 5th Ave, New York, NY 10003

Via Daily Dharma: The Dharma of Practice

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The Dharma of Practice  The Buddha taught for many years, but the dharma he explained wasn’t about acquiring knowledge; it was about changing the mind. It doesn’t take a lifetime of study. We all practice as we learn, all at our own rates. Stephen Schettini, “A Sense of Belonging” CLICK HERE TO READ THE FULL ARTICLE

The Collective Dimension of Happiness With Cuong Lu Is happiness overrated? Zen scholar and teacher Cuong Lu encourages us to consider this question and introduces the idea of the collective dimension of happiness, inviting us to remain curious about our attachment to happiness. Watch now »