Wednesday, February 28, 2024

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 he 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)

When others address you, their speech may be connected with good or with harm … One is to train thus: "My mind will be unaffected, and I shall utter no bad words; I shall abide compassionate for their welfare, with a mind of lovingkindness, without inner hate." (MN 21)
Reflection
Malice is the desire to do harm, and when we look closely and honestly we may notice that much of what we say is laced with this intention. One text calls a dispute “stabbing one other with verbal daggers.” Here we are being encouraged to receive the wound without striking back. It is ultimately an expression of freedom from compulsion when you are able to say, “Others may speak maliciously, but I choose not to.”

Daily Practice
Not being provoked to malice by the malice of others is a difficult but important practice. Try to do this in small ways and gradually build up to more difficult situations. If someone slights you in some small way, practice noticing this, understanding it as an aggressive verbal act and then deliberately choosing to not be provoked by it into some form of retaliation. Do this again and again, and you will gradually get the hang of it.

Tomorrow: Reflecting upon Verbal Action
One week from today: Refraining from Harsh Speech

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Tuesday, February 27, 2024

Via Daily Dharma: Stop, Breathe, and Consider

 

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Stop, Breathe, and Consider 

When we speak with greater skill, our true self—our compassionate, loving self—emerges with gentle ease. So before you speak, stop, breathe, and consider if what you are about to say will improve upon the silence.

Allan Lokos, “Skillful Speech”


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VIA Dhamma Wheel | Right Intention: Cultivating Compassion

 


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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)

The manifestation of compassion is non-cruelty. (Vm 9.94)
Reflection
We are all born with the innate capacity for compassion, but that does not mean we will naturally express compassion. Like everything else, expressing compassion is something we learn to do or not do. The practice of right intention involves the deliberate development of benevolent states of mind such as compassion, and that will only happen when we do so again and again. Seeking out opportunities to be compassionate, we strengthen that muscle. 

Daily Practice
Each of the brahma-viharas, the sublime states of mind, is paired with an opposite to which it is the antidote. Compassion is the antidote to cruelty, one of the most heinous human emotions. Cruelty is the wish for beings to experience greater suffering; compassion is the wish for them to be relieved of their suffering. Look for instances of suffering around you and direct to each the healing power of a compassionate mind.

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

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Monday, February 26, 2024

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

 


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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 understand flavors as they actually are, then one is attached to flavors. 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
Working systematically through the six different sense modalities, here we come to working with the flavors discernible by the tongue that give rise to moments of “tasting.” Here too we can easily get caught by wanting or craving some experiences of taste over others. A moment of suffering is born when we dislike the taste of something we are eating, or when we like something so much that we want to eat it again and again.

Daily Practice
See if you can get free for just a moment from the reflex to pursue pleasure and avoid displeasure. Try taking a few bites of something you traditionally don’t like and see if you can regard tasting it as simply a different experience. Try taking one bite and not another of something you really like and investigate that too as an experience. In this exercise you practice equanimity: tasting something without getting entangled in it.

Tomorrow: Cultivating Compassion
One week from today: Understanding the Noble Truth of the Cessation of Suffering

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Via Daily Dharma: Infinite Mind

 

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Infinite Mind 

With a single thought, poverty can be overcome; with a single thought, disease can be cured; with a single thought, you can embrace and help others. Because mind is infinite, it can embrace the universe and still have room left over.

Daehaeng Kun Sunim, “Thinking Big”


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Autism and the ‘Satipatthana Sutta’
By Chris Jarrell
A neurodivergent writer finds solace and equanimity through the writings and translations of the late Thich Nhat Hanh. 
Read more »

Via White Crane Institute \\ MABEL DODGE LUHAN

 


Portrait of Mabel Dodge Luhan, 1927 by Nicolai Fechin,
1879 -

A true female aesthete, MABEL DODGE LUHAN, an American patron of the arts,was born (d: 1962); Dodge Luhan is particularly associated with the colony of artists who settled in Taos, New Mexico. Mabel Ganson Evans Dodge Sterne Luhan, to give her all her names, was married four times (the last time to an American Indian), had countless lovers, was enormously rich, and virtually originated the idea of “radical chic” by inviting to her salons in New Mexico, New York, and Italy the sort of people usually excluded from the guest lists of the rich — labor leaders, homosexuals, revolutionary artists, Bolsheviks, outré types like John Reed, Margaret Sanger, and D.H. Lawrence.

She was also aware of being a Lesbian and, more astonishingly still, wrote about it for the world to see in a memoir, Intimate Memories, published in 1933. In every way she was fifty years ahead of her time. Mabel Dodge Luhan died at her home in Taos in 1962 and was buried in Kit Carson Cemetery. The Mabel Dodge Luhan House has been designated a national historic landmark and is a historic inn and conference center. Natalie Goldberg frequently teaches at Mabel Dodge Luhan House, where Dennis Hopper wrote Easy Rider.

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