Sunday Meditation Group
September 17
-"How We Think"
-meditation....
-the Pali word that's generally translated as meditation is: bhavana.....
-the meaning of bhavana is....
-mental training....
-in meditation, the process of mental training entails learning to think skillfully.....
-as dharma students, practicing meditation, we are concerned with how we are thinking....
-how we are fabricating thinking.....
-our tendency, in practicing meditation, is to be concerned with the results.....
-"getting" concentration.....
-"being" a good meditator....
-can we shift away from being concerned with results in terms of concentration, to being concerned with how we are thinking....?
-if we can learn to think skillfully in meditation....
-concentration will develop.....
-we will learn to think skillfully in all aspects of our lives.....
-skillful thinking.....
-in meditation, developing skillful thinking includes:
1- abandoning unskillful thinking.....
-putting aside "greed & distress with reference to the world"....
2-thinking skillfully about the meditation.....
-basic elements for skillful thinking in meditation include:
-skillful intention......
-directed thought & evaluation.....
-in the service of cultivating the steps of mindfulness of breathing.....
-in every meditation, however, we have to think in a way that will enable us to skillfully meet the experience of the meditation.....
-the experience of body & mind.....
-this requires ingenuity/creativity.....
-there is no script to follow....
-in order to meet the experience of meditation, and life, skillfully, we are often supported by fabricating questions that lead us to a deeper understanding of what it is we need to do in any situation.....
-questions such as....
-what is this moment asking for....?
-how can I meet this moment in a way that supports the heart....?
-what is there to learn....?
-what can I give to this moment....?
-reading.....
-"What's Not On the Map" (Thanissaro Bhikkhu)
-"Kalamas Sutta" (AN 3.65)
We are what we think.
All that we are arises with our thoughts.
With our thoughts we make the world.
Speak or act with an impure mind
And trouble will follow you
As the wheel follows the ox that draws the cart.
We are what we think.
All that we are arises with our thoughts.
With our thoughts we make the world.
Speak or act with a pure mind
And happiness will follow you
As your shadow, unshakable.
"Look how he abused me and hurt me,
How he threw me down and robbed me."
Live with such thoughts and you live in hate.
"Look how he abused me and hurt me,
How he threw me down and robbed me."
Abandon such thoughts, and live in love.
In this world
Hate never yet dispelled hate.
Only love dispels hate.
This is the law,
Ancient and inexhaustible.
You too shall pass away.
Knowing this,
how can you quarrel?
How easily the wind overturns a frail tree.
Seek happiness in the senses,
Indulge in food and sleep,
And you too will be uprooted.
The wind cannot overturn a mountain.
Temptation cannot touch the man
Who is awake, strong and humble,
Who masters himself and minds the dharma.
If a man's thoughts are muddy,
If he is reckless and full of deceit,
How can he wear the yellow robe?
Whoever is master of his own nature,
Bright, clear and true,
He may indeed wear the yellow robe.
Mistaking the false for the true,
And the true for the false,
You overlook the heart
And fill yourself with desire.
See the false as false,
The true as true.
Look into your heart.
Follow your nature.
An unreflecting mind is a poor roof.
Passion, like the rain, floods the house.
But if the roof is strong, there is shelter.
Whoever follows impure thoughts
Suffers in this world and the next.
In both worlds he suffers
And how greatly
When he sees the wrong he has done.
But whoever follows the dharma Is joyful here and joyful there.
In both worlds he rejoices
And how greatly
When he sees the good he has done.
For great is the harvest in this world,
And greater still in the next.
However many holy words you read,
However many you speak,
What good will they do you If you do not act upon them?
Are you a shepherd
Who counts another man's sheep,
Never sharing the way?
Read as few words as you like,
And speak fewer.
But act upon the dharma.
Give up the old ways –
Passion, enmity, folly.
Know the truth and find peace.
Share the way.
(Dhp 1)
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.”
(AN 3.65)
How much happens in a day (Pablo Neruda)
In the course of a day we shall meet one another.
But, in one day, things spring to life--
they sell grapes in the street,
tomatoes change their skin,
the young girl you wanted
never came back to the office.
They changed the postman suddenly.
The letters now are not the same.
A few golden leaves and it’s different;
this tree is now well off.
Who would have said that the earth
with its ancient skin would change so much?
It has more volcanoes than yesterday,
the sky has brand-new clouds,
the rivers are flowing differently.
Besides, so much has come into being!
I have inaugurated hundreds
of highways and buildings,
delicate, clean bridges
like ships or violins.
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(If using PayPal, this is the preferred method; please use the "personal/family & friends" function.)
Donations can also be made through your Zelle account using the email address: pdoobinin@gmail.com
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
-"How We Think"
-meditation....
-the Pali word that's generally translated as meditation is: bhavana.....
-the meaning of bhavana is....
-mental training....
-in meditation, the process of mental training entails learning to think skillfully.....
-as dharma students, practicing meditation, we are concerned with how we are thinking....
-how we are fabricating thinking.....
-our tendency, in practicing meditation, is to be concerned with the results.....
-"getting" concentration.....
-"being" a good meditator....
-can we shift away from being concerned with results in terms of concentration, to being concerned with how we are thinking....?
-if we can learn to think skillfully in meditation....
-concentration will develop.....
-we will learn to think skillfully in all aspects of our lives.....
-skillful thinking.....
-in meditation, developing skillful thinking includes:
1- abandoning unskillful thinking.....
-putting aside "greed & distress with reference to the world"....
2-thinking skillfully about the meditation.....
-basic elements for skillful thinking in meditation include:
-skillful intention......
-directed thought & evaluation.....
-in the service of cultivating the steps of mindfulness of breathing.....
-in every meditation, however, we have to think in a way that will enable us to skillfully meet the experience of the meditation.....
-the experience of body & mind.....
-this requires ingenuity/creativity.....
-there is no script to follow....
-in order to meet the experience of meditation, and life, skillfully, we are often supported by fabricating questions that lead us to a deeper understanding of what it is we need to do in any situation.....
-questions such as....
-what is this moment asking for....?
-how can I meet this moment in a way that supports the heart....?
-what is there to learn....?
-what can I give to this moment....?
-reading.....
-"What's Not On the Map" (Thanissaro Bhikkhu)
-"Kalamas Sutta" (AN 3.65)
We are what we think.
All that we are arises with our thoughts.
With our thoughts we make the world.
Speak or act with an impure mind
And trouble will follow you
As the wheel follows the ox that draws the cart.
We are what we think.
All that we are arises with our thoughts.
With our thoughts we make the world.
Speak or act with a pure mind
And happiness will follow you
As your shadow, unshakable.
"Look how he abused me and hurt me,
How he threw me down and robbed me."
Live with such thoughts and you live in hate.
"Look how he abused me and hurt me,
How he threw me down and robbed me."
Abandon such thoughts, and live in love.
In this world
Hate never yet dispelled hate.
Only love dispels hate.
This is the law,
Ancient and inexhaustible.
You too shall pass away.
Knowing this,
how can you quarrel?
How easily the wind overturns a frail tree.
Seek happiness in the senses,
Indulge in food and sleep,
And you too will be uprooted.
The wind cannot overturn a mountain.
Temptation cannot touch the man
Who is awake, strong and humble,
Who masters himself and minds the dharma.
If a man's thoughts are muddy,
If he is reckless and full of deceit,
How can he wear the yellow robe?
Whoever is master of his own nature,
Bright, clear and true,
He may indeed wear the yellow robe.
Mistaking the false for the true,
And the true for the false,
You overlook the heart
And fill yourself with desire.
See the false as false,
The true as true.
Look into your heart.
Follow your nature.
An unreflecting mind is a poor roof.
Passion, like the rain, floods the house.
But if the roof is strong, there is shelter.
Whoever follows impure thoughts
Suffers in this world and the next.
In both worlds he suffers
And how greatly
When he sees the wrong he has done.
But whoever follows the dharma Is joyful here and joyful there.
In both worlds he rejoices
And how greatly
When he sees the good he has done.
For great is the harvest in this world,
And greater still in the next.
However many holy words you read,
However many you speak,
What good will they do you If you do not act upon them?
Are you a shepherd
Who counts another man's sheep,
Never sharing the way?
Read as few words as you like,
And speak fewer.
But act upon the dharma.
Give up the old ways –
Passion, enmity, folly.
Know the truth and find peace.
Share the way.
(Dhp 1)
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.”
(AN 3.65)
How much happens in a day (Pablo Neruda)
In the course of a day we shall meet one another.
But, in one day, things spring to life--
they sell grapes in the street,
tomatoes change their skin,
the young girl you wanted
never came back to the office.
They changed the postman suddenly.
The letters now are not the same.
A few golden leaves and it’s different;
this tree is now well off.
Who would have said that the earth
with its ancient skin would change so much?
It has more volcanoes than yesterday,
the sky has brand-new clouds,
the rivers are flowing differently.
Besides, so much has come into being!
I have inaugurated hundreds
of highways and buildings,
delicate, clean bridges
like ships or violins.
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(If using PayPal, this is the preferred method; please use the "personal/family & friends" function.)
Donations can also be made through your Zelle account using the email address: pdoobinin@gmail.com
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
September 10
-"Solidarity"
-subjects for contemplation....
-as the Buddha teaches, as dharma students we should reflect often on certain basic elements of our human existence.....
-we should reflect often, he says, on the truth that we are subject to illness, aging, death, and separation....
-we should reflect on the basic truth, he says, that all beings are subject to illness, aging, death, and separation.....
"Now, a disciple of the noble ones considers this: 'I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to aging, have not gone beyond aging.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed.
"Further, a disciple of the noble ones considers this: 'I am not the only one subject to illness, who has not gone beyond illness.'... 'I am not the only one subject to death, who has not gone beyond death.'... 'I am not the only one who will grow different, separate from all that is dear and appealing to me.'...
"A disciple of the noble ones considers this: 'I am not the only one who is owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; who — whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings — past and future, passing away and re-arising — all beings are the owner of their actions, heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed."
(AN 5.57)
-as dharma students, we are asked to understand, in the heart, these basic truths....
-solidarity.....
-as dharma students, we learn to see that what we share as human beings is profound....
-we all all experience impermanence, the passing of time, death.....
-as dharma students, we learn to see that, when it comes to this life, we in it together.....
-we learn to understand, in turn, that in order to meet life skillfully, we need to be there for each other.....
-we need to support each other ... and take care of each other.....
-we need to show up for each other.....
-dharma community...
-in a dharma community....
-we learn skills, from our teachers, which enable us to train our minds and open our hearts....
-we support and care for each other as we meet the experiences of life ... and we meet aging/illness/death/separation ... as we seek to end our suffering ... as we seek to know happiness of heart.....
-as members of a dharma community.....
-we learn to embody certain qualities/elements of goodness....
-these essential qualities of goodness include:
-generosity......
-ethical conduct....
-including following the five precepts....
-effort/determination.....
-we're resolved to make an effort to train the mind and open the heart....
-to abandon what is unskillful and cultivate what is skillful.....
-reflections.....
-reflection: do we reflect on the "subjects for contemplation" ... the truth of aging/illness/death/separation...?
-reflection: do we make an effort to reflect on the pain and suffering of all beings ... including the understanding that all beings are subject to aging/illness/death/separation...?
-reflection: do we understand the importance of community in the path the Buddha laid out....?
-reflection: what is solidarity...? what does it/could it mean to us....?
-reflection: do make an effort to be there for others....?
-reflection: what would if mean for us to be there for others in this life....?
-listening.....
-"Awake to Love"
-reading….
-"Subjects for Contemplation" (AN 5.57)
I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."
(SN 45.2)
Allons! the road is before us!
It is safe—I have tried it—my own feet have tried it well—be not detain'd!
Let the paper remain on the desk unwritten, and the book on the shelf unopen'd!
Let the tools remain in the workshop! let the money remain unearn'd!
Let the school stand! mind not the cry of the teacher!
Let the preacher preach in his pulpit! let the lawyer plead in the court, and the judge expound the law.
Camerado, I give you my hand!
I give you my love more precious than money,
I give you myself before preaching or law;
Will you give me yourself? will you come travel with me?
Shall we stick by each other as long as we live?
Walt Whitman/”Song of the Open Road” #15
-"Solidarity"
-subjects for contemplation....
-as the Buddha teaches, as dharma students we should reflect often on certain basic elements of our human existence.....
-we should reflect often, he says, on the truth that we are subject to illness, aging, death, and separation....
-we should reflect on the basic truth, he says, that all beings are subject to illness, aging, death, and separation.....
"Now, a disciple of the noble ones considers this: 'I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to aging, have not gone beyond aging.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed.
"Further, a disciple of the noble ones considers this: 'I am not the only one subject to illness, who has not gone beyond illness.'... 'I am not the only one subject to death, who has not gone beyond death.'... 'I am not the only one who will grow different, separate from all that is dear and appealing to me.'...
"A disciple of the noble ones considers this: 'I am not the only one who is owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; who — whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings — past and future, passing away and re-arising — all beings are the owner of their actions, heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed."
(AN 5.57)
-as dharma students, we are asked to understand, in the heart, these basic truths....
-solidarity.....
-as dharma students, we learn to see that what we share as human beings is profound....
-we all all experience impermanence, the passing of time, death.....
-as dharma students, we learn to see that, when it comes to this life, we in it together.....
-we learn to understand, in turn, that in order to meet life skillfully, we need to be there for each other.....
-we need to support each other ... and take care of each other.....
-we need to show up for each other.....
-dharma community...
-in a dharma community....
-we learn skills, from our teachers, which enable us to train our minds and open our hearts....
-we support and care for each other as we meet the experiences of life ... and we meet aging/illness/death/separation ... as we seek to end our suffering ... as we seek to know happiness of heart.....
-as members of a dharma community.....
-we learn to embody certain qualities/elements of goodness....
-these essential qualities of goodness include:
-generosity......
-ethical conduct....
-including following the five precepts....
-effort/determination.....
-we're resolved to make an effort to train the mind and open the heart....
-to abandon what is unskillful and cultivate what is skillful.....
-reflections.....
-reflection: do we reflect on the "subjects for contemplation" ... the truth of aging/illness/death/separation...?
-reflection: do we make an effort to reflect on the pain and suffering of all beings ... including the understanding that all beings are subject to aging/illness/death/separation...?
-reflection: do we understand the importance of community in the path the Buddha laid out....?
-reflection: what is solidarity...? what does it/could it mean to us....?
-reflection: do make an effort to be there for others....?
-reflection: what would if mean for us to be there for others in this life....?
-listening.....
-"Awake to Love"
-reading….
-"Subjects for Contemplation" (AN 5.57)
I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."
(SN 45.2)
Allons! the road is before us!
It is safe—I have tried it—my own feet have tried it well—be not detain'd!
Let the paper remain on the desk unwritten, and the book on the shelf unopen'd!
Let the tools remain in the workshop! let the money remain unearn'd!
Let the school stand! mind not the cry of the teacher!
Let the preacher preach in his pulpit! let the lawyer plead in the court, and the judge expound the law.
Camerado, I give you my hand!
I give you my love more precious than money,
I give you myself before preaching or law;
Will you give me yourself? will you come travel with me?
Shall we stick by each other as long as we live?
Walt Whitman/”Song of the Open Road” #15
September 3
-"The Wisdom of Ardency"
-mindfulness, alertness & ardency.....
-in breath meditation practice, we seek to develop mindfulness & alertness.....
-in order to cultivate concentration/jhana, these three qualities must be developed....
-mindfulness.....
-mindfulness is the practice of "putting the mind on".....
-in breath meditation practice, we put and keep the mind on the breath ... and the body.....
-we use directed thought to keep the mind on the breath and body.....
-we can think of mindfulness as a practice of remembering...
-in breath meditation, we are remembering.....
-to keep the mind on the breath....
-the intention of compassion & lovingkindness with which we keep the mind on the breath.....
-alertness....
-in establishing alertness, we are paying attention to what is happening....
-in breath meditation, in being alert, we are watching to see.....
-if we are staying with the breath....
-if hindrances & thoughts are arising....
-if we are getting caught in hindrances & thinking.....
-in breath meditation, in being alert we are also discerning what the breath (and body) is like....
-we are practicing "evaluation" of the breath (and body)......
-ardency….
-in having ardency, we are staying with our practice.....
-out of compassion & lovingkindness.....
-in breath meditation, in being ardent...
-we are staying with the meditation
-we are continuing to be mindful of the breath.....
-we are continuing to practice alertness.....
-we are not giving in to hindrances & thoughts.....
-bringing insight.....
-ardency is grounded in insight.....
-the understanding that staying with it is in our best interests ... is in support of our efforts to end suffering.....
-bringing insight in breath meditation.....
-if there is the inclination to 'give in' to thinking in breath meditation, we can bring insight and cultivate ardency by questioning our inclination to engage in the thinking....
-we can do this by asking simple questions, such as....
-'is it useful....?"
-"is it in my best interests to engage in this thinking....?"
-"is it serving me....?"
-ardency vs unskillful effort.....
-it is important to learn the difference between ardency and unskillful effort.....
-when effort is unskillful.....
-we are making effort in meditation, trying to stay with the breath, motivated by unskillful mental qualities....
-we may be pushing, driven by some form of aversion....
-we may be driven by desire for some for of self-identification (ie "good meditator")
-we may be involved in wanting results.....
-when there is ardency....
-we are keeping the mind on the breath/body ... out of love.....
-we are not giving in to thinking ... out of love.....
-moments of awakening.....
-in meditation, and in life, as we develop in mindfulness, alertness & ardency, we begin to know moments of awakening....
-these may be moments of....
-ease.....
-stillness....
-peace.....
-these are moments when the heart is free from its burdens.....
-these moments are the fruits of our wholehearted efforts.....
-the effort we make that is motivated by love.....
-our task, as dharma students, is to practice ardently, motivated by love ... and, in turn, to recognize these moments.....
-reflections.....
-reflection: do i understand what comprises the qualities of mindfulness, alertness & ardency...?
-reflection: to what degree do I practice with ardency...?
-reflection: in my meditation, do I make an effort, motivated by love, not to give in to thinking....?
-reflection: do we recognize, in meditation & life, the moments of ease, stillness, peace....?
-reading….
Ardency (atappa) is the desire to avoid what is unbeneficial.
Ven. Mah›Kassapa: “And how is one ardent? There is the case where a monk, (thinking,) ‘Unarisen evil, unskillful qualities arising in me would lead to what is unbeneficial,’ arouses ardency. (Thinking,) ‘Arisen evil, unskillful qualities not being abandoned in me…’ … ‘Unarisen skillful qualities not arising in me …’ … ‘Arisen skillful qualities ceasing in me would lead to what is unbeneficial,’ he arouses ardency. This is how one is ardent.” — SN 16:2
The discourses often pair ardency with compunction (ottappa), fear of the consequences of doing evil, perhaps because the words are so similar in meaning and—in P›li—in sound. (Here I am using compunction in its American sense, as a twinge of scrupulous conscience prior to doing wrong.) Working together, these two qualities find expression in the determined abandoning of evil, unskillful qualities. Without them, the goal would be impossible to attain.
“A person without ardency, without compunction, is incapable of selfawakening, incapable of unbinding, incapable of attaining the unsurpassed safety from bondage. A person ardent & compunctious is capable of self-awakening, capable of unbinding, capable of attaining the unsurpassed safety from bondage.” — Iti 34
“If, while he is walking, there arises in a monk a thought of sensuality, a thought of ill will, or a thought of harmfulness, and he does not quickly abandon, dispel, demolish, or wipe that thought out of existence, then a monk walking with such a lack of ardency & compunction is called continually & continuously lethargic & low in his persistence. [Similarly if he is standing, sitting, or lying down.] “But if, while he is walking, there arises in a monk a thought of sensuality, a thought of ill will, or a thought of harmfulness, and he quickly abandons, dispels, demolishes, & wipes that thought out of existence, then a monk walking with such ardency & compunction is called continually & continuously resolute, one with persistence aroused. [Similarly if he is standing, sitting, or lying down.]” — Iti 110
Ardency is thus closely connected with right effort. In fact, it’s synonymous with the desire explicit in the definition of right effort, and motivated by the discernment of what’s skillful and unskillful—the element of right view implicit in that definition.
“And what is right effort? There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This, monks, is called right effort.” — SN 45:8
(Thanissaro Bhikkhu/from Right Mindfulness)
-listening......
-"The Wisdom of Ardency"
-mindfulness, alertness & ardency.....
-in breath meditation practice, we seek to develop mindfulness & alertness.....
-in order to cultivate concentration/jhana, these three qualities must be developed....
-mindfulness.....
-mindfulness is the practice of "putting the mind on".....
-in breath meditation practice, we put and keep the mind on the breath ... and the body.....
-we use directed thought to keep the mind on the breath and body.....
-we can think of mindfulness as a practice of remembering...
-in breath meditation, we are remembering.....
-to keep the mind on the breath....
-the intention of compassion & lovingkindness with which we keep the mind on the breath.....
-alertness....
-in establishing alertness, we are paying attention to what is happening....
-in breath meditation, in being alert, we are watching to see.....
-if we are staying with the breath....
-if hindrances & thoughts are arising....
-if we are getting caught in hindrances & thinking.....
-in breath meditation, in being alert we are also discerning what the breath (and body) is like....
-we are practicing "evaluation" of the breath (and body)......
-ardency….
-in having ardency, we are staying with our practice.....
-out of compassion & lovingkindness.....
-in breath meditation, in being ardent...
-we are staying with the meditation
-we are continuing to be mindful of the breath.....
-we are continuing to practice alertness.....
-we are not giving in to hindrances & thoughts.....
-bringing insight.....
-ardency is grounded in insight.....
-the understanding that staying with it is in our best interests ... is in support of our efforts to end suffering.....
-bringing insight in breath meditation.....
-if there is the inclination to 'give in' to thinking in breath meditation, we can bring insight and cultivate ardency by questioning our inclination to engage in the thinking....
-we can do this by asking simple questions, such as....
-'is it useful....?"
-"is it in my best interests to engage in this thinking....?"
-"is it serving me....?"
-ardency vs unskillful effort.....
-it is important to learn the difference between ardency and unskillful effort.....
-when effort is unskillful.....
-we are making effort in meditation, trying to stay with the breath, motivated by unskillful mental qualities....
-we may be pushing, driven by some form of aversion....
-we may be driven by desire for some for of self-identification (ie "good meditator")
-we may be involved in wanting results.....
-when there is ardency....
-we are keeping the mind on the breath/body ... out of love.....
-we are not giving in to thinking ... out of love.....
-moments of awakening.....
-in meditation, and in life, as we develop in mindfulness, alertness & ardency, we begin to know moments of awakening....
-these may be moments of....
-ease.....
-stillness....
-peace.....
-these are moments when the heart is free from its burdens.....
-these moments are the fruits of our wholehearted efforts.....
-the effort we make that is motivated by love.....
-our task, as dharma students, is to practice ardently, motivated by love ... and, in turn, to recognize these moments.....
-reflections.....
-reflection: do i understand what comprises the qualities of mindfulness, alertness & ardency...?
-reflection: to what degree do I practice with ardency...?
-reflection: in my meditation, do I make an effort, motivated by love, not to give in to thinking....?
-reflection: do we recognize, in meditation & life, the moments of ease, stillness, peace....?
-reading….
Ardency (atappa) is the desire to avoid what is unbeneficial.
Ven. Mah›Kassapa: “And how is one ardent? There is the case where a monk, (thinking,) ‘Unarisen evil, unskillful qualities arising in me would lead to what is unbeneficial,’ arouses ardency. (Thinking,) ‘Arisen evil, unskillful qualities not being abandoned in me…’ … ‘Unarisen skillful qualities not arising in me …’ … ‘Arisen skillful qualities ceasing in me would lead to what is unbeneficial,’ he arouses ardency. This is how one is ardent.” — SN 16:2
The discourses often pair ardency with compunction (ottappa), fear of the consequences of doing evil, perhaps because the words are so similar in meaning and—in P›li—in sound. (Here I am using compunction in its American sense, as a twinge of scrupulous conscience prior to doing wrong.) Working together, these two qualities find expression in the determined abandoning of evil, unskillful qualities. Without them, the goal would be impossible to attain.
“A person without ardency, without compunction, is incapable of selfawakening, incapable of unbinding, incapable of attaining the unsurpassed safety from bondage. A person ardent & compunctious is capable of self-awakening, capable of unbinding, capable of attaining the unsurpassed safety from bondage.” — Iti 34
“If, while he is walking, there arises in a monk a thought of sensuality, a thought of ill will, or a thought of harmfulness, and he does not quickly abandon, dispel, demolish, or wipe that thought out of existence, then a monk walking with such a lack of ardency & compunction is called continually & continuously lethargic & low in his persistence. [Similarly if he is standing, sitting, or lying down.] “But if, while he is walking, there arises in a monk a thought of sensuality, a thought of ill will, or a thought of harmfulness, and he quickly abandons, dispels, demolishes, & wipes that thought out of existence, then a monk walking with such ardency & compunction is called continually & continuously resolute, one with persistence aroused. [Similarly if he is standing, sitting, or lying down.]” — Iti 110
Ardency is thus closely connected with right effort. In fact, it’s synonymous with the desire explicit in the definition of right effort, and motivated by the discernment of what’s skillful and unskillful—the element of right view implicit in that definition.
“And what is right effort? There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This, monks, is called right effort.” — SN 45:8
(Thanissaro Bhikkhu/from Right Mindfulness)
-listening......
September Daylong Retreat
with Peter Doobinin
Saturday, September 30
PS 3
Hudsdon & Grove Sts., NYC
10am – 5pm
fee by donation
August 27
-"Truthfulness"
-attitude.....
-we seek, as dharma students, to live with a sublime attitude.....
-an attitude imbued with lovingkindness, compassion, appreciation, equanimity....
-abandoning unskillful attitudes.....
-seeing attitude.....
-we find freedom from habitual attitudes, thorugh seeing/awareness.....
-seeing the manifestation of attitude as a felt sense.....
-in real time....
-with space.....
-sati-sampajanna....
-we seek as dharma students to develop in sati-sampajanna: mindfulness & alertness.....
-when sati-sampajanna is developed, we able to bring awareness to our habitual attitudes.....
-in real time....
-practice exercise….
-a helpful practice exercise, to develop in sati-sampajanna is to use a "three-time book"......
-the exercise includes...
-for each day of the week, make three boxes.....
-morning, afternoon, evening.....
-in 'each box write down an example of when you are mindful of your attitude.....
-label the attitude (note: the attiude make be murky/not clear in terms of the label).....
-for example, in the monday/morning box, you write: "when I was walking to the train, I was aware of an attitude of negativity....."
-factors that support heedfulness of attitude.....
-seeing the attitude with space, in a non-reactive manner....
-not judging....
-with acceptance....
-as the Buddha says, our awareness is like holding up a mirror to the mind state (a mirror is non-reactive)....
-truthfulness....
-being truthful with ourselves about our habitual attitudes.....
-truthfulness....
-truthfulness is essential to following the path and finding freedom from suffering....
-as the Buddha said, "give me a person who is truthful and I can teach that person the dharma...."
-as our practice develops, we develop in truthfulness....
-the ability to be truthful with ourselves about ourselves....
-developing in truthfulness....
-certain factors are key to the devleopment of truthfulness.....
-they include:
1-devleoping in our parami/goodness....
-as we develop in our skillful qualities ... and take joy in our goodness ... we become more able to look at the things about ourselves that may be difficult to look at ... as we feel better about ourselves, we're more inclined to be truthful....
2-association with admirable friends....
-beings who embody truthfulness.....
3-refraining from false speech/lying.....
-for truthfulness regarding our own actions, our experience of body & mind, to develop, it is imperative that we learn to refrain from false speech....
-including blatant and subtle forms of lying.....
-as the Buddha notes, if we lie in our speech to others, we'll be apt to lie to ourselves about ourselves....
-reflections.....
-reflection: am I truthful with myself ... about myself ... about my mind ... about my habitual attitudes....?
-reflection: do I engage in false speech ... in a blatant and/or subtle way...?
-reflection: do I associate with beings who embody truthfulness....?
-reading….
-"Refraining From False Speech" from The Skill of Living.....
-"Truthfulness"
-attitude.....
-we seek, as dharma students, to live with a sublime attitude.....
-an attitude imbued with lovingkindness, compassion, appreciation, equanimity....
-abandoning unskillful attitudes.....
-seeing attitude.....
-we find freedom from habitual attitudes, thorugh seeing/awareness.....
-seeing the manifestation of attitude as a felt sense.....
-in real time....
-with space.....
-sati-sampajanna....
-we seek as dharma students to develop in sati-sampajanna: mindfulness & alertness.....
-when sati-sampajanna is developed, we able to bring awareness to our habitual attitudes.....
-in real time....
-practice exercise….
-a helpful practice exercise, to develop in sati-sampajanna is to use a "three-time book"......
-the exercise includes...
-for each day of the week, make three boxes.....
-morning, afternoon, evening.....
-in 'each box write down an example of when you are mindful of your attitude.....
-label the attitude (note: the attiude make be murky/not clear in terms of the label).....
-for example, in the monday/morning box, you write: "when I was walking to the train, I was aware of an attitude of negativity....."
-factors that support heedfulness of attitude.....
-seeing the attitude with space, in a non-reactive manner....
-not judging....
-with acceptance....
-as the Buddha says, our awareness is like holding up a mirror to the mind state (a mirror is non-reactive)....
-truthfulness....
-being truthful with ourselves about our habitual attitudes.....
-truthfulness....
-truthfulness is essential to following the path and finding freedom from suffering....
-as the Buddha said, "give me a person who is truthful and I can teach that person the dharma...."
-as our practice develops, we develop in truthfulness....
-the ability to be truthful with ourselves about ourselves....
-developing in truthfulness....
-certain factors are key to the devleopment of truthfulness.....
-they include:
1-devleoping in our parami/goodness....
-as we develop in our skillful qualities ... and take joy in our goodness ... we become more able to look at the things about ourselves that may be difficult to look at ... as we feel better about ourselves, we're more inclined to be truthful....
2-association with admirable friends....
-beings who embody truthfulness.....
3-refraining from false speech/lying.....
-for truthfulness regarding our own actions, our experience of body & mind, to develop, it is imperative that we learn to refrain from false speech....
-including blatant and subtle forms of lying.....
-as the Buddha notes, if we lie in our speech to others, we'll be apt to lie to ourselves about ourselves....
-reflections.....
-reflection: am I truthful with myself ... about myself ... about my mind ... about my habitual attitudes....?
-reflection: do I engage in false speech ... in a blatant and/or subtle way...?
-reflection: do I associate with beings who embody truthfulness....?
-reading….
-"Refraining From False Speech" from The Skill of Living.....
| refraining_from_false_speech_skill_of_living_pdf.pdf |
-"Mindfulness Defined" (Thanissaro Bhikkhu)
-"Instructions to Rahula" (MN 61)
One quality that's always appropriate in establishing mindfulness is being watchful or alert. The Pali word for alertness, sampajañña, is another term that's often misunderstood. It doesn't mean being choicelessly aware of the present, or comprehending the present. Examples in the Canon shows that sampajañña means being aware of what you're doing in the movements of the body, the movements in the mind. After all, if you're going to gain insight into how you're causing suffering, your primary focus always has to be on what you're actually doing. This is why mindfulness and alertness should always be paired as you meditate.
(Thanissaro Bhikkhu)
I have heard that on one occasion the Blessed One was staying near Rajagaha, at the Bamboo Grove, the Squirrels' Feeding Ground.
At that time Ven. Rahula was staying at the Mango Stone. Then the Blessed One, arising from his seclusion in the late afternoon, went to where Ven. Rahula was staying at the Mango Stone. Ven. Rahula saw him coming from afar and, on seeing him, set out a seat & water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rahula, bowing down to the Blessed One, sat to one side.
Then the Blessed One, having left a little bit of water in the water dipper, said to Ven. Rahula, "Rahula, do you see this little bit of left-over water remaining in the water dipper?"
"Yes, sir."
"That's how little of a contemplative there is in anyone who feels no shame at telling a deliberate lie."
Having tossed away the little bit of left-over water, the Blessed One said to Ven. Rahula, "Rahula, do you see how this little bit of left-over water is tossed away?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that."
Having turned the water dipper upside down, the Blessed One said to Ven. Rahula, "Rahula, do you see how this water dipper is turned upside down?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that."
Having turned the water dipper right-side up, the Blessed One said to Ven. Rahula, "Rahula, do you see how empty & hollow this water dipper is?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.
"Rahula, it's like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but keeps protecting its trunk. The elephant trainer notices that and thinks, 'This royal elephant has not given up its life to the king.' But when the royal elephant... having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, 'This royal elephant has given up its life to the king. There is nothing it will not do.'
"In the same way, Rahula, when anyone feels no shame in telling a deliberate lie, there is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself, 'I will not tell a deliberate lie even in jest.'
"What do you think, Rahula: What is a mirror for?"
"For reflection, sir."
"In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection."
(MN 61)
-"Instructions to Rahula" (MN 61)
One quality that's always appropriate in establishing mindfulness is being watchful or alert. The Pali word for alertness, sampajañña, is another term that's often misunderstood. It doesn't mean being choicelessly aware of the present, or comprehending the present. Examples in the Canon shows that sampajañña means being aware of what you're doing in the movements of the body, the movements in the mind. After all, if you're going to gain insight into how you're causing suffering, your primary focus always has to be on what you're actually doing. This is why mindfulness and alertness should always be paired as you meditate.
(Thanissaro Bhikkhu)
I have heard that on one occasion the Blessed One was staying near Rajagaha, at the Bamboo Grove, the Squirrels' Feeding Ground.
At that time Ven. Rahula was staying at the Mango Stone. Then the Blessed One, arising from his seclusion in the late afternoon, went to where Ven. Rahula was staying at the Mango Stone. Ven. Rahula saw him coming from afar and, on seeing him, set out a seat & water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rahula, bowing down to the Blessed One, sat to one side.
Then the Blessed One, having left a little bit of water in the water dipper, said to Ven. Rahula, "Rahula, do you see this little bit of left-over water remaining in the water dipper?"
"Yes, sir."
"That's how little of a contemplative there is in anyone who feels no shame at telling a deliberate lie."
Having tossed away the little bit of left-over water, the Blessed One said to Ven. Rahula, "Rahula, do you see how this little bit of left-over water is tossed away?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that."
Having turned the water dipper upside down, the Blessed One said to Ven. Rahula, "Rahula, do you see how this water dipper is turned upside down?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that."
Having turned the water dipper right-side up, the Blessed One said to Ven. Rahula, "Rahula, do you see how empty & hollow this water dipper is?"
"Yes, sir."
"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.
"Rahula, it's like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but keeps protecting its trunk. The elephant trainer notices that and thinks, 'This royal elephant has not given up its life to the king.' But when the royal elephant... having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, 'This royal elephant has given up its life to the king. There is nothing it will not do.'
"In the same way, Rahula, when anyone feels no shame in telling a deliberate lie, there is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself, 'I will not tell a deliberate lie even in jest.'
"What do you think, Rahula: What is a mirror for?"
"For reflection, sir."
"In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection."
(MN 61)
August 20
-"Seeing Your Attitude"
-sublime attitude.....
-we seek, as dharma students, to live with a sublime attitude.....
-an attitude imbued with lovingkindness, compassion, appreciation, equanimity....
-your capacity to live with a sublime attitude depends in large part on our ability to abandon habitual, unskillful attitude....
-freedom from habitual, unskillful attitudes.....
-seeing attitude.....
-we find freedom from habitual attitude, thorugh seeing.....
-seeing the manifestation of attitude as a felt sense.....
-in real time....
-with space.....
-we develop transcendent wisdom, through clear seeing....
-not through analysis of attitude.....
-when there's clear seeing, we understand, in the heart, that.....
-there is suffering/dukkha when we hold on to attitude....
-we don't have to hold on/cling to our attitude....
-attitude is not self.....
-we can abandon habitual, unskillful attitude....
-mindfulness of the body…
-our ability to see clearly and find freedom from habitual attitude depends in large part of the degree to which we are developed in mindfulness of the body......
-when mindfulness of the body is developed, we are able to see attitude as it manifests as bodily/felt sense...
-we develop mindfulness of the body.....
-in breath meditation practice......
-in 'natural meditation'.....
-we seek to maintain mindfulness of breath/body in all postures.....
-reading….
Simply talking a lot
doesn’t maintain the dhamma.
Whoever
—although he’s heard next to nothing--
sees dhamma through his body,
is not heedless of dhamma:
he’s one who maintains the dhamma.
(Dhp 259)
They awaken, always wide awake:
Gotama’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the body.
(Dhp 299)
“Whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean. In the same way, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.”
“When one thing is practiced & pursued, the body is calmed, the mind is calmed, thinking & evaluating are stilled, and all qualities on the side of clear knowing go to the culmination of their development. Which one thing? Mindfulness immersed in the body.”
“When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit ‘I am’ is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body.”
“Those who do not taste mindfulness of the body do not taste the Deathless. Those who taste mindfulness of the body taste the Deathless.”
“Those who are heedless of mindfulness of the body are heedless of the Deathless.”
“Those who comprehend mindfulness of the body comprehend the Deathless.”
(AN 1.225)
-"Seeing Your Attitude"
-sublime attitude.....
-we seek, as dharma students, to live with a sublime attitude.....
-an attitude imbued with lovingkindness, compassion, appreciation, equanimity....
-your capacity to live with a sublime attitude depends in large part on our ability to abandon habitual, unskillful attitude....
-freedom from habitual, unskillful attitudes.....
-seeing attitude.....
-we find freedom from habitual attitude, thorugh seeing.....
-seeing the manifestation of attitude as a felt sense.....
-in real time....
-with space.....
-we develop transcendent wisdom, through clear seeing....
-not through analysis of attitude.....
-when there's clear seeing, we understand, in the heart, that.....
-there is suffering/dukkha when we hold on to attitude....
-we don't have to hold on/cling to our attitude....
-attitude is not self.....
-we can abandon habitual, unskillful attitude....
-mindfulness of the body…
-our ability to see clearly and find freedom from habitual attitude depends in large part of the degree to which we are developed in mindfulness of the body......
-when mindfulness of the body is developed, we are able to see attitude as it manifests as bodily/felt sense...
-we develop mindfulness of the body.....
-in breath meditation practice......
-in 'natural meditation'.....
-we seek to maintain mindfulness of breath/body in all postures.....
-reading….
Simply talking a lot
doesn’t maintain the dhamma.
Whoever
—although he’s heard next to nothing--
sees dhamma through his body,
is not heedless of dhamma:
he’s one who maintains the dhamma.
(Dhp 259)
They awaken, always wide awake:
Gotama’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the body.
(Dhp 299)
“Whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean. In the same way, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.”
“When one thing is practiced & pursued, the body is calmed, the mind is calmed, thinking & evaluating are stilled, and all qualities on the side of clear knowing go to the culmination of their development. Which one thing? Mindfulness immersed in the body.”
“When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit ‘I am’ is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body.”
“Those who do not taste mindfulness of the body do not taste the Deathless. Those who taste mindfulness of the body taste the Deathless.”
“Those who are heedless of mindfulness of the body are heedless of the Deathless.”
“Those who comprehend mindfulness of the body comprehend the Deathless.”
(AN 1.225)
August 13
-"An Attitude of Lovingkindness"
-meditation.....
-there are two primary elements to meditation practice.....
1-the technology.....
-developing the steps of mindfulness of breathing....
-developing concentration/the qualities of jhana.....
2-the attitude.....
-practicing with a sublime attitude.....
-skillful intention in meditation.....
-in meditation practice.....
-we set a skillful intention.....
-the intention to practice with a sublime attitude.....
-compassion....
-lovingkindness.....
-we set a skillful intention....
-using fabrication.....
-connnecting to a felt sense.....
-we stay in tune with our skillful intention.....
-during the meditation we look to see when we're out of tune with our skillful intention/lovingkindness......
-we ask: "what is the attitude with which I'm practicing....?"
-we remind ourselves, on an ongoing basis, of our skillful intention....
-using fabrication....
-connecting to a felt sense....
-maintaining a sublime attitude in life…
-as dharma students, we strive to have a sublime attitude in all our postures......
-we seek to be here, in the present moment, with an attitude of lovingkindness...
-we seek to take action imbued with lovingkindness.....
-blatant & subtle action......
-we learn to ask.....
-what is the quality of my abiding...?
-what is the quality of the action I'm taking....?
-is the action I'm taking imbued with lovingkindness....?
-two questions …
-as we bring awareness to our actions in the course of our lives, as we reflect on our action, two good questions to ask are.....
1-what am I doing....?
-is the action I'm taking imbued with lovingkindness....?
-what action can I take that is an expression of lovingkindness....?
2-how am I doing it.....?
-what is the quality of the action I'm taking...?
-what is the attitude with which I'm talking this action....?
-am I acting with an attitude of lovingkindness....?
-reflections …
-here are some reflections we might practice with in support of our efforts to develop the sublime attitude of lovingkindness.....
-reflections about our meditation practice.....
-reflection: how do I practice....? what attitude do I practice meditation with....?
-reflection: in my meditation, do I pay attention to the attitude I am practicing with....?
-reflection: to what degree am I able to be sensitive to the attitude I am practicing with....?
-reflection: do I understand how to cultivate a skillful/sublime intention....?
-reflections about our efforts to have a sublime attitude in life.....
-reflection: do I reflect on the quality of my actions ... do I look to see if my actions are imbued with lovingkindness....?
-reflection: do I ask the two questions: what am I doing .... how am I doing it....?
-reflection: do I look to see if I'm acting with a sublime attitude....?
-reflection: to what extent do I make an effort, in my actions, to act with a sublime attitude....?
-reading….
-"The Road to Nirvana is Paved with Skillful Intentions" (Thanissaro Bhikkhu)
-"Skillful Action" from The Skill of Living.....
-"An Attitude of Lovingkindness"
-meditation.....
-there are two primary elements to meditation practice.....
1-the technology.....
-developing the steps of mindfulness of breathing....
-developing concentration/the qualities of jhana.....
2-the attitude.....
-practicing with a sublime attitude.....
-skillful intention in meditation.....
-in meditation practice.....
-we set a skillful intention.....
-the intention to practice with a sublime attitude.....
-compassion....
-lovingkindness.....
-we set a skillful intention....
-using fabrication.....
-connnecting to a felt sense.....
-we stay in tune with our skillful intention.....
-during the meditation we look to see when we're out of tune with our skillful intention/lovingkindness......
-we ask: "what is the attitude with which I'm practicing....?"
-we remind ourselves, on an ongoing basis, of our skillful intention....
-using fabrication....
-connecting to a felt sense....
-maintaining a sublime attitude in life…
-as dharma students, we strive to have a sublime attitude in all our postures......
-we seek to be here, in the present moment, with an attitude of lovingkindness...
-we seek to take action imbued with lovingkindness.....
-blatant & subtle action......
-we learn to ask.....
-what is the quality of my abiding...?
-what is the quality of the action I'm taking....?
-is the action I'm taking imbued with lovingkindness....?
-two questions …
-as we bring awareness to our actions in the course of our lives, as we reflect on our action, two good questions to ask are.....
1-what am I doing....?
-is the action I'm taking imbued with lovingkindness....?
-what action can I take that is an expression of lovingkindness....?
2-how am I doing it.....?
-what is the quality of the action I'm taking...?
-what is the attitude with which I'm talking this action....?
-am I acting with an attitude of lovingkindness....?
-reflections …
-here are some reflections we might practice with in support of our efforts to develop the sublime attitude of lovingkindness.....
-reflections about our meditation practice.....
-reflection: how do I practice....? what attitude do I practice meditation with....?
-reflection: in my meditation, do I pay attention to the attitude I am practicing with....?
-reflection: to what degree am I able to be sensitive to the attitude I am practicing with....?
-reflection: do I understand how to cultivate a skillful/sublime intention....?
-reflections about our efforts to have a sublime attitude in life.....
-reflection: do I reflect on the quality of my actions ... do I look to see if my actions are imbued with lovingkindness....?
-reflection: do I ask the two questions: what am I doing .... how am I doing it....?
-reflection: do I look to see if I'm acting with a sublime attitude....?
-reflection: to what extent do I make an effort, in my actions, to act with a sublime attitude....?
-reading….
-"The Road to Nirvana is Paved with Skillful Intentions" (Thanissaro Bhikkhu)
-"Skillful Action" from The Skill of Living.....
| skill_of_living_skillful_action_pdf.pdf |
-listening......
August 6
-"The Mind at Peace"
-mindfulness of breathing.....
-in practicing mindfulness of breathing we are establishing ourselved in the present moment.....
-in the body
-step one…
-we begin my putting the mind on the breath at one point.....
-someplace where the breath feels good....
-we put aside all other experience.....
-as the Buddha puts it, we're mindful of the the "in & of itself"......
-we use directed thought to keep the mind on the breath.....
-in order to train the mind to stay on the breath the practice must be....
-proactive.....
-purposeful.....
-step two …
-as we establish mindfulness of the breath at one point, we begin to evaluate the breath (at that point).....
-we discern dis-ease in the breath....
-we discern ease in the breath.....
-we gradually cultivate an easeful breath.....
-a good home for the mind.....
-we shape an experience of the breath that is pleasurable.....
-step three …
-the easeful breath conditions ease throughout the body.....
-as the body becomes easeful, we proactively spread our mindfulness throughout the body.....
-we allow the easeful breath energy to spread throughout the body.....
-in developing these steps we're cultivating an easeful, pleasaurable abiding in the body......
-as the Buddha describes:
"Furthermore, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born from withdrawal."
(MN 119)
-contentedness …
-when the body is pervaded with ease and pleasure, contentedness develops.....
-the mind becomes content....
-we are content to be where we are.....
-in the body....
-in the present moment.....
-as the Buddha describes:
"There is nothing of his entire body unpervaded by rapture & pleasure born from withdrawal. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body."
(MN119)
-tranquility…
-the mind that is content becomes still.....
-there is a diminishment of wanting .. and not wanting…..
-there is, thusly, a diminishment of unskillful thinking.....
-the mind that is tranquil ... still ... is the mind not engaged in unskillful thinking....
-there is a lessening of thinking.....
-when there is tranquility....
-we are significantly less engaged in thinking...
-we are, to a much greater degree, established in the body....
-we are closer to the heart....
-when there is tranquility.....
-we are in position to meet our experience, including difficult experience/suffering ...
-we are in position to understand what actions we need to take in order to know happiness.....
-we are in position - the most favorable state - to take action that is from the heart....
-we experience the happiness of concentration....
-we experience peace of mind....
-as the Buddha tells us, peace is the greatest happiness.....
-reading….
To think of the breath is termed vitakka, directed thought. To adjust the breath and let it spread is called vicara, evaluation. When all aspects of the breath flow freely throughout the body, you feel full and refreshed in body and mind: This is piti, rapture. When body and mind are both at rest, you feel serene and at ease: This is sukha, pleasure. And once you feel pleasure, the mind is bound to stay snug with a single preoccupation and not go straying after any others: This is ekaggatarammana, singleness of preoccupation. These five factors form the beginning stage of Right Concentration.
(Ajaan Lee)
Directed thought, singleness of preoccupation, and evaluation act as the causes. When the causes are fully ripe, results will appear — (d) rapture (piti), a compelling sense of fullness and refreshment for body and mind, going straight to the heart, independent of all else; (e) pleasure (sukha), physical ease arising from the body's being still and unperturbed (kaya-passaddhi); mental contentment arising from the mind's being at ease on its own, undistracted, unperturbed, serene, and exultant (citta-passaddhi).
(Ajaan Lee)
The body is like a tree: No tree is entirely perfect. At any one time it'll have new leaves and old leaves, green leaves and yellow, fresh leaves and dry. The dry leaves will fall away first, while those that are fresh will slowly dry out and fall away later. Some of the branches are long, some thick, and some small. The fruits aren't evenly distributed. The human body isn't really much different from this. Pleasure and pain aren't evenly distributed. The parts that ache and those that are comfortable are randomly mixed. You can't rely on it. So do your best to keep the comfortable parts comfortable. Don't worry about the parts that you can't make comfortable.
It's like going into a house where the floorboards are beginning to rot: If you want to sit down, don't choose a rotten spot. Choose a spot where the boards are still sound. In other words, the heart needn't concern itself with things that can't be controlled.
Or you can compare the body to a mango: If a mango has a rotten or a wormy spot, take a knife and cut it out. Eat just the good part remaining. If you're foolish enough to eat the wormy part, you're in for trouble. Your body is the same, and not just the body — the mind, too, doesn't always go as you'd like it to. Sometimes it's in a good mood, sometimes it's not. This is where you have to use as much thought and evaluation as possible.
Directed thought and evaluation are like doing a job. The job here is concentration: centering the mind in stillness. Focus the mind on a single object and then use your mindfulness and alertness to examine and reflect on it. If you use a meager amount of thought and evaluation, your concentration will give meager results. If you do a crude job, you'll get crude results. If you do a fine job, you'll get fine results. Crude results aren't worth much. Fine results are of high quality and are useful in all sorts of ways — like atomic radiation, which is so fine that it can penetrate even mountains. Crude things are of low quality and hard to use. Sometimes you can soak them in water all day long and they still don't soften up. But as for fine things, all they need is a little dampness in the air and they dissolve.
So it is with the quality of your concentration. If your thinking and evaluation are subtle, thorough, and circumspect, your "concentration work" will result in more and more stillness of mind. If your thinking and evaluation are slipshod and crude, you won't get much stillness. Your body will ache, and you'll feel restless and irritable. Once the mind can become very still, though, the body will be comfortable and at ease. Your heart will feel open and clear. Pains will disappear. The elements of the body will feel normal: The warmth in your body will be just right, neither too hot nor too cold. As soon as your work is finished, it'll result in the highest form of happiness and ease: nibbana — Liberation. But as long as you still have work to do, your heart won't get its full measure of peace. Wherever you go, there will always be something nagging at the back of your mind. Once your work is done, though, you can be carefree wherever you go.
If you haven't finished your job, it's because (1) you haven't set your mind on it and (2) you haven't actually done the work. You've shirked your duties and played truant. But if you really set your mind on doing the job, there's no doubt but that you'll finish it.
(Ajaan Lee)
-listening.....
-"The Moment Itself"
-"The Mind at Peace"
-mindfulness of breathing.....
-in practicing mindfulness of breathing we are establishing ourselved in the present moment.....
-in the body
-step one…
-we begin my putting the mind on the breath at one point.....
-someplace where the breath feels good....
-we put aside all other experience.....
-as the Buddha puts it, we're mindful of the the "in & of itself"......
-we use directed thought to keep the mind on the breath.....
-in order to train the mind to stay on the breath the practice must be....
-proactive.....
-purposeful.....
-step two …
-as we establish mindfulness of the breath at one point, we begin to evaluate the breath (at that point).....
-we discern dis-ease in the breath....
-we discern ease in the breath.....
-we gradually cultivate an easeful breath.....
-a good home for the mind.....
-we shape an experience of the breath that is pleasurable.....
-step three …
-the easeful breath conditions ease throughout the body.....
-as the body becomes easeful, we proactively spread our mindfulness throughout the body.....
-we allow the easeful breath energy to spread throughout the body.....
-in developing these steps we're cultivating an easeful, pleasaurable abiding in the body......
-as the Buddha describes:
"Furthermore, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born from withdrawal."
(MN 119)
-contentedness …
-when the body is pervaded with ease and pleasure, contentedness develops.....
-the mind becomes content....
-we are content to be where we are.....
-in the body....
-in the present moment.....
-as the Buddha describes:
"There is nothing of his entire body unpervaded by rapture & pleasure born from withdrawal. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body."
(MN119)
-tranquility…
-the mind that is content becomes still.....
-there is a diminishment of wanting .. and not wanting…..
-there is, thusly, a diminishment of unskillful thinking.....
-the mind that is tranquil ... still ... is the mind not engaged in unskillful thinking....
-there is a lessening of thinking.....
-when there is tranquility....
-we are significantly less engaged in thinking...
-we are, to a much greater degree, established in the body....
-we are closer to the heart....
-when there is tranquility.....
-we are in position to meet our experience, including difficult experience/suffering ...
-we are in position to understand what actions we need to take in order to know happiness.....
-we are in position - the most favorable state - to take action that is from the heart....
-we experience the happiness of concentration....
-we experience peace of mind....
-as the Buddha tells us, peace is the greatest happiness.....
-reading….
To think of the breath is termed vitakka, directed thought. To adjust the breath and let it spread is called vicara, evaluation. When all aspects of the breath flow freely throughout the body, you feel full and refreshed in body and mind: This is piti, rapture. When body and mind are both at rest, you feel serene and at ease: This is sukha, pleasure. And once you feel pleasure, the mind is bound to stay snug with a single preoccupation and not go straying after any others: This is ekaggatarammana, singleness of preoccupation. These five factors form the beginning stage of Right Concentration.
(Ajaan Lee)
Directed thought, singleness of preoccupation, and evaluation act as the causes. When the causes are fully ripe, results will appear — (d) rapture (piti), a compelling sense of fullness and refreshment for body and mind, going straight to the heart, independent of all else; (e) pleasure (sukha), physical ease arising from the body's being still and unperturbed (kaya-passaddhi); mental contentment arising from the mind's being at ease on its own, undistracted, unperturbed, serene, and exultant (citta-passaddhi).
(Ajaan Lee)
The body is like a tree: No tree is entirely perfect. At any one time it'll have new leaves and old leaves, green leaves and yellow, fresh leaves and dry. The dry leaves will fall away first, while those that are fresh will slowly dry out and fall away later. Some of the branches are long, some thick, and some small. The fruits aren't evenly distributed. The human body isn't really much different from this. Pleasure and pain aren't evenly distributed. The parts that ache and those that are comfortable are randomly mixed. You can't rely on it. So do your best to keep the comfortable parts comfortable. Don't worry about the parts that you can't make comfortable.
It's like going into a house where the floorboards are beginning to rot: If you want to sit down, don't choose a rotten spot. Choose a spot where the boards are still sound. In other words, the heart needn't concern itself with things that can't be controlled.
Or you can compare the body to a mango: If a mango has a rotten or a wormy spot, take a knife and cut it out. Eat just the good part remaining. If you're foolish enough to eat the wormy part, you're in for trouble. Your body is the same, and not just the body — the mind, too, doesn't always go as you'd like it to. Sometimes it's in a good mood, sometimes it's not. This is where you have to use as much thought and evaluation as possible.
Directed thought and evaluation are like doing a job. The job here is concentration: centering the mind in stillness. Focus the mind on a single object and then use your mindfulness and alertness to examine and reflect on it. If you use a meager amount of thought and evaluation, your concentration will give meager results. If you do a crude job, you'll get crude results. If you do a fine job, you'll get fine results. Crude results aren't worth much. Fine results are of high quality and are useful in all sorts of ways — like atomic radiation, which is so fine that it can penetrate even mountains. Crude things are of low quality and hard to use. Sometimes you can soak them in water all day long and they still don't soften up. But as for fine things, all they need is a little dampness in the air and they dissolve.
So it is with the quality of your concentration. If your thinking and evaluation are subtle, thorough, and circumspect, your "concentration work" will result in more and more stillness of mind. If your thinking and evaluation are slipshod and crude, you won't get much stillness. Your body will ache, and you'll feel restless and irritable. Once the mind can become very still, though, the body will be comfortable and at ease. Your heart will feel open and clear. Pains will disappear. The elements of the body will feel normal: The warmth in your body will be just right, neither too hot nor too cold. As soon as your work is finished, it'll result in the highest form of happiness and ease: nibbana — Liberation. But as long as you still have work to do, your heart won't get its full measure of peace. Wherever you go, there will always be something nagging at the back of your mind. Once your work is done, though, you can be carefree wherever you go.
If you haven't finished your job, it's because (1) you haven't set your mind on it and (2) you haven't actually done the work. You've shirked your duties and played truant. But if you really set your mind on doing the job, there's no doubt but that you'll finish it.
(Ajaan Lee)
-listening.....
-"The Moment Itself"
July 30
-"Mindfulness & the Two Hindrances"
-mindfulness of the five hindrances.....
-when we find ourselves having difficulty keeping the attention on the breath ... when we keep running off after thoughts, when we keep getting pulled away, and our ability to develop concentration is hindered, we must investigate to see what is obscuring our concentration ... the primary strategy for doing this is to practice mindfulness of the five hindrances ....
-the five hindrances are factors of mind that inhibit concentration ... they include desire, aversion, sleepiness or dullness, restlessness, doubt.....
-desire … desire for sense pleasure (for instance, food/eating something….)….
-aversion … generally aversion to the meditation, some aspect of the meditation….
-dullness/sleepiness … includes dull mind, mind that is fading, sinking…..
-restlessness … generally entails profusion of thinking … begin swept off by currents of thinking … often random thinking….
-doubt … doubt in your ability to practice meditation … doubt in the meditation form…..
-mindfulness of the hindrances entails:
-when concentration is impaired....
-investigate to see which of the hindrances is obscuring concentration....
-put the mind on the hindrance.....
-bring awareness to the hindrance ...
-for just a few seconds.....
-name the hindrance....
-when we name the hindrance, we assume the role of the observer ... we establish a subject/object relationship to the hindrance....
-note it as a hindrance (to concentration)...
-recoginizing the drawbacks in the hindrance…..
-let there be acceptance of the hindrance.....
-notice aversion to the hindrance.....
-leave the hindrance to the side....
-the unskillful quality (hindrance) may still be there ... we simply don't feed on it....
-return to the breath...
-mindfulness of two hindrances: restlessness & dullness….
-we go into the hindrances of restlessness and/or dullness in an effort to avoid the present moment….
-these hindrances are rooted in delusion….
-in most sittings we’ll go into either restlessness or dullness in an effort to avoid the moment….
-for this reason…. it is especially important to be alert to the hindrances of restlessness (profusion of thinking) and dullness.....
-working with dullness…..
-if the mind is dull and/or sleepy....
-be mindful of the hindrance.....
-as described above.....
-antidotes to dullness ...
-once we bring awareness to the hindrance, we can apply skillfful means (antidotes) in an effort to put the hindrance to the side....
-we can try practicing with the eyes open.....
-try reminding yourself of your intention.....
-we can try asking: how can i breathe in a way that will help alleviate dullness....?
-try opening the awareness to the full body…..
-try ‘moving the energy’ through the body…..
-working with restlessness….
-if the mind is restless, if there is a profusion of thinking....
-be mindful of the hindrance.....
-as described above.....
-antidotes to restlessness...
-once we bring awareness to the hindrance, we can apply skillfful means (antidotes) in an effort to put the hindrance to the side....
-we can try making our mindfulness of the breath very one-pointed…..
-focus in on a small point….
-leave all other experience to the side…..
-we can try using mental noting (ie, "in,out, in, out)...
-we can try asking: how can i breathe in a way that will help alleviate restlessness....?
-it may be useful to try a stronger … or faster … breath….
-triple arrow…..
-often when there is the hindrance of dullness or restlessness, we add on a “second arrow” of aversion … in other words, aversion to the hindrance … and the “third arrow” of doubt….
-it is important to notice when we add on these second and third arrows of aversion and doubt….
-in this spirit, it is important to learn to develop acceptance of the hindrances….
-recognizing that they are part of the process of making our way to the present moment…
-recognizing that as we make an effort to be present we will meet obstacles….
-reading….
-"Hindrances" in Skillful Pleasure.....
-"Mindfulness & the Two Hindrances"
-mindfulness of the five hindrances.....
-when we find ourselves having difficulty keeping the attention on the breath ... when we keep running off after thoughts, when we keep getting pulled away, and our ability to develop concentration is hindered, we must investigate to see what is obscuring our concentration ... the primary strategy for doing this is to practice mindfulness of the five hindrances ....
-the five hindrances are factors of mind that inhibit concentration ... they include desire, aversion, sleepiness or dullness, restlessness, doubt.....
-desire … desire for sense pleasure (for instance, food/eating something….)….
-aversion … generally aversion to the meditation, some aspect of the meditation….
-dullness/sleepiness … includes dull mind, mind that is fading, sinking…..
-restlessness … generally entails profusion of thinking … begin swept off by currents of thinking … often random thinking….
-doubt … doubt in your ability to practice meditation … doubt in the meditation form…..
-mindfulness of the hindrances entails:
-when concentration is impaired....
-investigate to see which of the hindrances is obscuring concentration....
-put the mind on the hindrance.....
-bring awareness to the hindrance ...
-for just a few seconds.....
-name the hindrance....
-when we name the hindrance, we assume the role of the observer ... we establish a subject/object relationship to the hindrance....
-note it as a hindrance (to concentration)...
-recoginizing the drawbacks in the hindrance…..
-let there be acceptance of the hindrance.....
-notice aversion to the hindrance.....
-leave the hindrance to the side....
-the unskillful quality (hindrance) may still be there ... we simply don't feed on it....
-return to the breath...
-mindfulness of two hindrances: restlessness & dullness….
-we go into the hindrances of restlessness and/or dullness in an effort to avoid the present moment….
-these hindrances are rooted in delusion….
-in most sittings we’ll go into either restlessness or dullness in an effort to avoid the moment….
-for this reason…. it is especially important to be alert to the hindrances of restlessness (profusion of thinking) and dullness.....
-working with dullness…..
-if the mind is dull and/or sleepy....
-be mindful of the hindrance.....
-as described above.....
-antidotes to dullness ...
-once we bring awareness to the hindrance, we can apply skillfful means (antidotes) in an effort to put the hindrance to the side....
-we can try practicing with the eyes open.....
-try reminding yourself of your intention.....
-we can try asking: how can i breathe in a way that will help alleviate dullness....?
-try opening the awareness to the full body…..
-try ‘moving the energy’ through the body…..
-working with restlessness….
-if the mind is restless, if there is a profusion of thinking....
-be mindful of the hindrance.....
-as described above.....
-antidotes to restlessness...
-once we bring awareness to the hindrance, we can apply skillfful means (antidotes) in an effort to put the hindrance to the side....
-we can try making our mindfulness of the breath very one-pointed…..
-focus in on a small point….
-leave all other experience to the side…..
-we can try using mental noting (ie, "in,out, in, out)...
-we can try asking: how can i breathe in a way that will help alleviate restlessness....?
-it may be useful to try a stronger … or faster … breath….
-triple arrow…..
-often when there is the hindrance of dullness or restlessness, we add on a “second arrow” of aversion … in other words, aversion to the hindrance … and the “third arrow” of doubt….
-it is important to notice when we add on these second and third arrows of aversion and doubt….
-in this spirit, it is important to learn to develop acceptance of the hindrances….
-recognizing that they are part of the process of making our way to the present moment…
-recognizing that as we make an effort to be present we will meet obstacles….
-reading….
-"Hindrances" in Skillful Pleasure.....
| breath_meditation_hindrances.pdf |
-listening.....
These are the five hindrances & obstructions that overcome awareness & weaken discernment. Which five? Sensual desire is a hindrance & obstruction that overcomes awareness & weakens discernment. Ill will... Sloth & drowsiness... Restlessness & anxiety... Uncertainty is a hindrance & obstruction that overcomes awareness & weakens discernment...
Suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it: If a man were to open watercourses leading off from both sides, the current in the middle of the river would be interrupted, diverted, & dispersed. The river would not go far, its current would not be swift, and it would not carry everything with it. In the same way, if a monk has not rid himself of these five hindrances... there is no possibility that he can know what is for his own benefit, or the benefit of others, or both; or that he should come to realize a superior human attainment, a truly noble knowledge & vision...
But suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it: If a man were to close off the watercourses leading off from both sides, the current in the middle of the river would not be interrupted, diverted, or dispersed. The river would go far, its current swift, carrying everything with it. In the same way, if a monk has rid himself of these five hindrances... there is the possibility that he can know what is for his own benefit, or the benefit of others, or both, and that he should come to realize a superior human attainment, a truly noble knowledge & vision.
(AN 5.51)
Imagine a bowl of water mixed with lac, yellow orpiment, indigo, or crimson, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by sensual passion, overcome with sensual passion, and neither knows nor sees the escape, as it has come to be, from sensual passion once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water heated on a fire, boiling & bubbling over, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by ill will, overcome with ill will, and neither knows nor sees the escape, as it has come to be, from ill will once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water covered with algae & slime, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by sloth & drowsiness, overcome with sloth & drowsiness, and neither knows nor sees the escape, as it has come to be, from sloth & drowsiness once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water ruffled by the wind, disturbed, & covered with waves, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by restlessness & anxiety, overcome with restlessness & anxiety, and neither knows nor sees the escape, as it has come to be, from restlessness & anxiety once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water stirred up, turbid, muddied, & left in the dark, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by uncertainty, overcome with uncertainty, and neither knows nor sees the escape, as it has come to be, from uncertainty once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both.
(SN 46.55)
These are the five hindrances & obstructions that overcome awareness & weaken discernment. Which five? Sensual desire is a hindrance & obstruction that overcomes awareness & weakens discernment. Ill will... Sloth & drowsiness... Restlessness & anxiety... Uncertainty is a hindrance & obstruction that overcomes awareness & weakens discernment...
Suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it: If a man were to open watercourses leading off from both sides, the current in the middle of the river would be interrupted, diverted, & dispersed. The river would not go far, its current would not be swift, and it would not carry everything with it. In the same way, if a monk has not rid himself of these five hindrances... there is no possibility that he can know what is for his own benefit, or the benefit of others, or both; or that he should come to realize a superior human attainment, a truly noble knowledge & vision...
But suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it: If a man were to close off the watercourses leading off from both sides, the current in the middle of the river would not be interrupted, diverted, or dispersed. The river would go far, its current swift, carrying everything with it. In the same way, if a monk has rid himself of these five hindrances... there is the possibility that he can know what is for his own benefit, or the benefit of others, or both, and that he should come to realize a superior human attainment, a truly noble knowledge & vision.
(AN 5.51)
Imagine a bowl of water mixed with lac, yellow orpiment, indigo, or crimson, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by sensual passion, overcome with sensual passion, and neither knows nor sees the escape, as it has come to be, from sensual passion once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water heated on a fire, boiling & bubbling over, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by ill will, overcome with ill will, and neither knows nor sees the escape, as it has come to be, from ill will once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water covered with algae & slime, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by sloth & drowsiness, overcome with sloth & drowsiness, and neither knows nor sees the escape, as it has come to be, from sloth & drowsiness once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water ruffled by the wind, disturbed, & covered with waves, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by restlessness & anxiety, overcome with restlessness & anxiety, and neither knows nor sees the escape, as it has come to be, from restlessness & anxiety once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...
Now imagine a bowl of water stirred up, turbid, muddied, & left in the dark, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it has come to be. In the same way, when one remains with awareness possessed by uncertainty, overcome with uncertainty, and neither knows nor sees the escape, as it has come to be, from uncertainty once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both.
(SN 46.55)
July 23
-"The Way to the Heart"
-compassion....
-compassion is one of the four sublime abidings in the heart....
-compassion is the way the heart responds to difficulty, pain, suffering....
-in following the Buddha's path, we learn to meet our experience, when its difficult, with compassion.....
-skill of compassion…..
-there are three primary elements to the skill of developing compassion……
1-recognizing when there is difficulty/pain/suffering….
2-cultivating equanimity….
3-cultivating compassion….
a) using fabrication …
b) felt sense …
-the way to the heart…..
-as dharma students, we come to learn that it is often through meeting difficulty, skillfullly, with equanimity/acceptance, and, in turn, cultivating compassion, that we find our way to the heart….
-compassion, in meeting our struggles/difficulty, brings us to the heart.....
-as we learn to meet difficulty with compassion, we come more and more to the heart .....
-and, in turn, we're able to move forward in our lives, with the heart guiding us…
-we're more and more able to take action that is informed by the heart.....
-by the skillful intentions of compassion & metta.….
-guided by the heart…..
-elements of our dharma practice that support us in our ability to allow the heart to guide us include…..
-meditation ... the development of concentration ... including equanimity….
-as we develop in meditation/concentration, we put ourselves in position, so that the heart can guide us….
-resolve….
-we develop in the resolve to be guided in our lives by the heart….
-to take action informed by compassion & metta….
-asking questions.....
-we learn to ask the question: "what actions can I take that are informed by the heart...."
-cultivating discernment…..
-learning to incline to the wisdom in the heart...…..
-learning to be in tune with the heart....
-seeing obstacles/resistances/objections….
-being mindful of the ways in which the mind deters us from the heart......
-reflections….
-do I understand the role that meditation/concentration plays in my ability to be in position to be guided by the heart....? do I have respect for concentration....?
-do what extent do i cultivate the resolve/intention to live from the heart ... to take action in formed by compassion & metta.....?
-how does the mind put up resistance to my efforts to live from the heart....?
-reading.....
-"Skillful Action" from Skillful Pleasure.....
-"The Way to the Heart"
-compassion....
-compassion is one of the four sublime abidings in the heart....
-compassion is the way the heart responds to difficulty, pain, suffering....
-in following the Buddha's path, we learn to meet our experience, when its difficult, with compassion.....
-skill of compassion…..
-there are three primary elements to the skill of developing compassion……
1-recognizing when there is difficulty/pain/suffering….
2-cultivating equanimity….
3-cultivating compassion….
a) using fabrication …
b) felt sense …
-the way to the heart…..
-as dharma students, we come to learn that it is often through meeting difficulty, skillfullly, with equanimity/acceptance, and, in turn, cultivating compassion, that we find our way to the heart….
-compassion, in meeting our struggles/difficulty, brings us to the heart.....
-as we learn to meet difficulty with compassion, we come more and more to the heart .....
-and, in turn, we're able to move forward in our lives, with the heart guiding us…
-we're more and more able to take action that is informed by the heart.....
-by the skillful intentions of compassion & metta.….
-guided by the heart…..
-elements of our dharma practice that support us in our ability to allow the heart to guide us include…..
-meditation ... the development of concentration ... including equanimity….
-as we develop in meditation/concentration, we put ourselves in position, so that the heart can guide us….
-resolve….
-we develop in the resolve to be guided in our lives by the heart….
-to take action informed by compassion & metta….
-asking questions.....
-we learn to ask the question: "what actions can I take that are informed by the heart...."
-cultivating discernment…..
-learning to incline to the wisdom in the heart...…..
-learning to be in tune with the heart....
-seeing obstacles/resistances/objections….
-being mindful of the ways in which the mind deters us from the heart......
-reflections….
-do I understand the role that meditation/concentration plays in my ability to be in position to be guided by the heart....? do I have respect for concentration....?
-do what extent do i cultivate the resolve/intention to live from the heart ... to take action in formed by compassion & metta.....?
-how does the mind put up resistance to my efforts to live from the heart....?
-reading.....
-"Skillful Action" from Skillful Pleasure.....
| breath_meditation_skillful_action.pdf |
I have heard that on one occasion, when the Blessed One was newly Self-awakened, he was staying at Uruvela on the bank of the Nerañjara River, at the foot of the Goatherd's Banyan Tree. Then, while he was alone and in seclusion, this line of thinking arose in his awareness: "This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me."
Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One:
Enough now with teaching what only with difficulty I reached. This Dhamma is not easily realized by those overcome with aversion & passion. What is abstruse, subtle, deep, hard to see, going against the flow — those delighting in passion, cloaked in the mass of darkness, won't see.As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma.
Then Brahma Sahampati, having known with his own awareness the line of thinking in the Blessed One's awareness, thought: "The world is lost! The world is destroyed! The mind of the Tathagata, the arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!" Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared in front of the Blessed One. Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: "Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.
Then the Blessed One, having understood Brahma's invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One. As he did so, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. Just as in a pond of blue or red or white lotuses, some lotuses — born and growing in the water — might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water — so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world.
Then Brahma Sahampati, thinking, "The Blessed One has given his consent to teach the Dhamma," bowed down to the Blessed One and, circling him on the right, disappeared right there.
(SN 6.1)
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(If using PayPal, this is the preferred method; please use the "personal/family & friends" function.)
Donations can also be made through your Zelle account using the email address: pdoobinin@gmail.com
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
July 16
-"The Challenges of Compassion"
-compassion....
-compassion is one of the four sublime abidings in the heart....
-compassion is the way the heart responds to difficulty, pain, suffering....
-in responding to pain/suffering, the heart responds with.....
-love....
-care....
-strength.....
-the knowledge of the freedom from suffering and the knowledge of true happiness....
-the intention for freedom and true happiness.....
-as dharma students, we learn to connect to the quality of compassion....
-in the body....
-in the heart....
-as a felt sense....
-we learn, in turn, to act with compassion for ourselves and all beings....
-we learn to meet our experience, when its difficult, with compassion.....
-we learn to move forward, take action informed by the sublime abiding....
-skill of compassion…..
-there are three primary elements to the skill of developing compassion……
1-recognizing when there is difficulty/pain/suffering….
-when we’re suffering/when the other is suffering….
2-cultivating equanimity….
-being able to ‘be with’ the truth of suffering in an objective, non-reactive manner….
3-cultivating compassion….
-the two parts include….
a) using fabrication …
b) felt sense …
-developing the skill…..
-recognizing suffering…..
-this is a skillful perception….
-as dharma students, we learn to recognize and label suffering as suffering….
-we learn to see our struggles/difficulty as suffering….
-we learn to see our unskillfulness as suffering.....
-we learn to see our mental/emotional difficulty as suffering….
-in recognizing suffering, we see and acknowledge the compounded nature of suffering….
-the suffering we/others are experiencing in any moment is the result of a “lifetime” of suffering….
-cultivating equanimity…..
-without equanimity … when there is suffering, we’re not able to develop compassion…..
-equanimity enables us to ‘be with’ the truth of suffering….
-equanimity allows us to be non-reactive when there is suffering….
-we don’t ‘suffer over the suffering’… we don’t add on to the suffering that is already there….
-we don't rebel....
-we don't judge ourselves.....
-the equanimity that enables us to ‘be with’ the truth of suffering is rooted in wisdom….
-this wisdom understands the truth of suffering….
-this wisdom understands that all beings are subject to the suffering of illness/aging/death/separation….
-this wisdom understands that all beings, until they fully awaken, will experience the suffering of the mind … the suffering that comes when the heart is blocked … the suffering of desire/aversion ... the suffering of unskillfulness….
-this wisdom understands the ‘noble truth’ of suffering…..
-this wisdom understands the compounded nature of our suffering … and the suffering of others….
-the karma of our suffering…..
-equanimity includes acceptance.....
-equanimity is developed and strengthened through the practice of breath meditation....
-the cultivation of jhana....
-cultivating compassion…..
-using fabrication...…..
-using "the head" to connect to "the heart"....
-using thinking....
-not using too many words….
-remembering the Buddha’s injunction regarding fabrication … fabricate, but don’t over fabricate….
-understanding the meaning of the words you’re using….
-for instance, understanding what is meant by compassion….
-connecting to a felt sense of compassion….
-reflections….
-how do we relate to the difficult nature of things....?
-how do we relate to our experience when it is difficult/painful.....?
-how do we relate to our unskillfulness....?
-to what extent do we have equanimity...? to what extent do we have acceptance of that which is difficult/disagreeable/painful...?
-what is the inclination of our awareness....? is it our tendency to look away from difficulty/pain....? to want to be ridded of it...?
-are we developing in our inclination to turn skillfully to our difficulty/pain ... with acceptance ... and in turn, to cultivate compassion...?
-reading.....
-"Subjects for Contemplation" (AN 5.57)
-"The Key of Compassion" from The Skill of Living.....
-"The Challenges of Compassion"
-compassion....
-compassion is one of the four sublime abidings in the heart....
-compassion is the way the heart responds to difficulty, pain, suffering....
-in responding to pain/suffering, the heart responds with.....
-love....
-care....
-strength.....
-the knowledge of the freedom from suffering and the knowledge of true happiness....
-the intention for freedom and true happiness.....
-as dharma students, we learn to connect to the quality of compassion....
-in the body....
-in the heart....
-as a felt sense....
-we learn, in turn, to act with compassion for ourselves and all beings....
-we learn to meet our experience, when its difficult, with compassion.....
-we learn to move forward, take action informed by the sublime abiding....
-skill of compassion…..
-there are three primary elements to the skill of developing compassion……
1-recognizing when there is difficulty/pain/suffering….
-when we’re suffering/when the other is suffering….
2-cultivating equanimity….
-being able to ‘be with’ the truth of suffering in an objective, non-reactive manner….
3-cultivating compassion….
-the two parts include….
a) using fabrication …
b) felt sense …
-developing the skill…..
-recognizing suffering…..
-this is a skillful perception….
-as dharma students, we learn to recognize and label suffering as suffering….
-we learn to see our struggles/difficulty as suffering….
-we learn to see our unskillfulness as suffering.....
-we learn to see our mental/emotional difficulty as suffering….
-in recognizing suffering, we see and acknowledge the compounded nature of suffering….
-the suffering we/others are experiencing in any moment is the result of a “lifetime” of suffering….
-cultivating equanimity…..
-without equanimity … when there is suffering, we’re not able to develop compassion…..
-equanimity enables us to ‘be with’ the truth of suffering….
-equanimity allows us to be non-reactive when there is suffering….
-we don’t ‘suffer over the suffering’… we don’t add on to the suffering that is already there….
-we don't rebel....
-we don't judge ourselves.....
-the equanimity that enables us to ‘be with’ the truth of suffering is rooted in wisdom….
-this wisdom understands the truth of suffering….
-this wisdom understands that all beings are subject to the suffering of illness/aging/death/separation….
-this wisdom understands that all beings, until they fully awaken, will experience the suffering of the mind … the suffering that comes when the heart is blocked … the suffering of desire/aversion ... the suffering of unskillfulness….
-this wisdom understands the ‘noble truth’ of suffering…..
-this wisdom understands the compounded nature of our suffering … and the suffering of others….
-the karma of our suffering…..
-equanimity includes acceptance.....
-equanimity is developed and strengthened through the practice of breath meditation....
-the cultivation of jhana....
-cultivating compassion…..
-using fabrication...…..
-using "the head" to connect to "the heart"....
-using thinking....
-not using too many words….
-remembering the Buddha’s injunction regarding fabrication … fabricate, but don’t over fabricate….
-understanding the meaning of the words you’re using….
-for instance, understanding what is meant by compassion….
-connecting to a felt sense of compassion….
-reflections….
-how do we relate to the difficult nature of things....?
-how do we relate to our experience when it is difficult/painful.....?
-how do we relate to our unskillfulness....?
-to what extent do we have equanimity...? to what extent do we have acceptance of that which is difficult/disagreeable/painful...?
-what is the inclination of our awareness....? is it our tendency to look away from difficulty/pain....? to want to be ridded of it...?
-are we developing in our inclination to turn skillfully to our difficulty/pain ... with acceptance ... and in turn, to cultivate compassion...?
-reading.....
-"Subjects for Contemplation" (AN 5.57)
-"The Key of Compassion" from The Skill of Living.....
| key_of_compassion_skill_of_living_pdf.pdf |
"And as I remained thus heedful, ardent, & resolute, thinking imbued with harmlessness (compassion) arose in me. I discerned that 'Thinking imbued with harmlessness has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding. If I were to think & ponder in line with that even for a night... even for a day... even for a day & night, I do not envision any danger that would come from it, except that thinking & pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, & concentrated it. Why is that? So that my mind would not be disturbed."
(MN 19)
"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will."
(AN 3.65)
July 9
-"Fear & Love"
-taking care of ourselves....
-in order to be able to be there for others, we have to take care of ourselves....
-this is an important 'law' in the Buddha's teaching….
-in the "story of the acrobats" the Buddha teaches that we have to take care of ourselves first, before we can take care of others....
-we have to learn to act with love toward ourselves, if we're going to be able to love others.....
-we may find, when we pay attention, that we may be motivated in our actions by a desire for others to like us, to please others, by fear of what others may think about us....
-instead of taking action that is motivated by self love....
-instead of taking action that is in accord with our wish to be happy of heart....
-heedfulness....
-in looking at our actions, in being heedful.....
-we look at our actions in real time....
-we look to see the intention/motivation behind our actions....
-is it fear....?
-or is it love....?
-when we look at our actions, we may begin to see that many of the actions we take are motivated by fear.....
-often times, the decisions we make, in taking actions, are a question of taking action out of fear or love....
-reflections….
-do we take certain actions that aren't necessarily in our best interests in an effort to please others....?
-are we motivated in taking certain actions by a desire for others to like us ... by a desire to please others.....?
-are there actions that are in support of our wish to be happy that we don't take because we're afflicted with fear.....?
-are there actions that we don't take because we're afraid that others will find these actions disagreeable...?
-are we heedful of our actions....?
-do we pay attention to the intention behind our actions....? the quality of mind that is driving our actions....?
-do we pay attention, practice heedfulness, in an effort to discern whether our actions are motivated by fear or love....?
-reading.....
-"Taking Care of Yourself" from The Skill of Living.....
| skill_of_living_taking_care_of_yourself_pdf.pdf |
-"Closer to the Heart" from Skillful Pleasure.....
| skillful_pleasure_closer_to_the_heart_pdf.pdf |
I have heard that on one occasion the Blessed One was living among the Sumbhas. Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Once upon a time, monks, a bamboo acrobat, having erected a bamboo pole, addressed his assistant, Frying Pan: 'Come, my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.'
"'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the bamboo pole, stood on his shoulders.
"So then the bamboo acrobat said to his assistant, 'Now you watch after me, my dear Frying Pan, and I'll watch after you. Thus, protecting one another, watching after one another, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'
"When he had said this, Frying Pan said to him, 'But that won't do at all, Master. You watch after yourself, and I'll watch after myself, and thus with each of us protecting ourselves, watching after ourselves, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'
"What Frying Pan, the assistant, said to her Master was the right way in that case.
"Monks, the establishing of mindfulness is to be practiced with the thought, 'I'll watch after myself.' The establishing of mindfulness is to be practiced with the thought, 'I'll watch after others.' When watching after yourself, you watch after others. When watching after others, you watch after yourself.
"And how do you watch after others when watching after yourself? Through cultivating [the practice], through developing it, through pursuing it. This is how you watch after others when watching after yourself.
"And how do you watch after yourself when watching after others? Through endurance, through harmlessness, through a mind of goodwill, & through sympathy. This is how you watch after yourself when watching after others.
"The establishing of mindfulness is to be practiced with the thought, 'I'll watch after myself.' The establishing of mindfulness is to be practiced with the thought, 'I'll watch after others.' When watching after yourself, you watch after others. When watching after others, you watch after yourself."
(SN 47.19)
"Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me: 'The household life is crowded, a dusty road. Life gone forth is the open air. It isn't easy, living in a home, to lead the holy life that is totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the home life into homelessness?'
"So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard — though my parents wished otherwise and were grieving with tears on their faces — I put on the ochre robe and went forth from the home life into homelessness."
(MN 36)
I do my thing and you do your thing.
I am not in this world to live up to your expectations,
And you are not in this world to live up to mine.
You are you, and I am I, and if by chance we find each other, it's beautiful.
(Fritz Perls)
July 2
-"Keeping the Mind Bright"
-as dharma students, we seek to maintian a "bright mind"....
-an attitude of appreciation/appreciative joy….
-in meditation....
-we learn to c;ultivate a bright mind/an attitude of appreciation, by reflecting on our goodness and the goodness in the world....
-we can reflect on the 'four categories of blessings' in the service of cultivating a bright mind....
-the blessing of our goodness.....
-our generosity, virtue, effort & determination in training the mind and heart.....
-the blessing of other beings....
-admirable friends.....
-including parents & teachers....
-the blessing of the dharma....
-the blessing of life.....
-in all postures.....
-in 'natural meditation' ... as we go through our days, we seek to cultivate an attitude of appreciation....
-we seek to keep the mind bright.....
-in the course of our days & nights we can keep the mind bright by....
-being in nature.....
-associating with admirable friends....
-hearing the dharma.....
-practicing generosity.....
-ongoing reflection.....
-when there is an opening, in natural meditation, we can reflect on our blessings....
-including the blessing of the day....
-some misconceptions…..
-a common misconception is: the cultivation of brightness is at odds with our ability to meet the suffering in the world and in ourselves....
-actually, the cultivation of brightness puts us in a position in which we're most able to the meet suffering.....
-a bright mind ... along with the concentration that a bright mind enables us to develop ... puts us in position to meet the suffering in the world and in ourselves.....
-another common misconception is that the qualities of appreciation and joy conduce to weakness....
-but, actually, the bright mind puts us in a position of strength....
-strength of heart.....
-the skills the Buddha teaches and the qualities of the heart put us in a position of strength....
-as dharma students we are developing the inner strength that we need to move forward to a greater happiness....
-to this end, we should reflect, are we following through, in taking care of ourselves, in being proactive and strong in our efforts to know a greater happiness....?
-or conversely, are we using the skills of meditation in an unskillful way, to incline ourselves to passivity and numbness....?
-reflections….
-do we apply the skills of the practice in an unskillful way, in the service of taking a passive/numb attitude to life....?
-are there areas where we're not taking care of ourselves....? what do we need to do to take care of ourselves.....?
-are there areas where we're not sticking up for ourselves.....?
-are we being proactive/strong in asserting ourselves and our wish to be happy....?
-what would it be like to be strong....? to meet life with greater strength of heart....?
-reading.....
-"The Joy of Effort" (Thanissaro Bhikkhu)
Delight in heedfulness.
Watch over your own mind.
Lift yourself up
from the hard-going way,
like a tusker sunk in the mud.
If you gain a mature companion --
a fellow traveler, right-living, enlightened --
overcoming all dangers
go with him, gratified,
mindful.
If you don't gain a mature companion --
a fellow traveler, right-living, enlightened --
go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
his herd.
Going alone is better,
there's no companionship with a fool.
Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
A blessing: friends when the need arises.
A blessing: contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing: the abandoning of all suffering
& stress.
A blessing in the world: reverence to your mother.
A blessing: reverence to your father as well.
A blessing in the world: reverence to a contemplative.
A blessing: reverence for a brahman, too.
A blessing into old age is virtue.
A blessing: conviction established.
A blessing: discernment attained.
The non-doing of evil things is
a blessing.
(Dhp XXXIII)
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(If using PayPal, this is the preferred method; please use the "personal/family & friends" function.)
Donations can also be made through your Zelle account using the email address: pdoobinin@gmail.com
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
-"Keeping the Mind Bright"
-as dharma students, we seek to maintian a "bright mind"....
-an attitude of appreciation/appreciative joy….
-in meditation....
-we learn to c;ultivate a bright mind/an attitude of appreciation, by reflecting on our goodness and the goodness in the world....
-we can reflect on the 'four categories of blessings' in the service of cultivating a bright mind....
-the blessing of our goodness.....
-our generosity, virtue, effort & determination in training the mind and heart.....
-the blessing of other beings....
-admirable friends.....
-including parents & teachers....
-the blessing of the dharma....
-the blessing of life.....
-in all postures.....
-in 'natural meditation' ... as we go through our days, we seek to cultivate an attitude of appreciation....
-we seek to keep the mind bright.....
-in the course of our days & nights we can keep the mind bright by....
-being in nature.....
-associating with admirable friends....
-hearing the dharma.....
-practicing generosity.....
-ongoing reflection.....
-when there is an opening, in natural meditation, we can reflect on our blessings....
-including the blessing of the day....
-some misconceptions…..
-a common misconception is: the cultivation of brightness is at odds with our ability to meet the suffering in the world and in ourselves....
-actually, the cultivation of brightness puts us in a position in which we're most able to the meet suffering.....
-a bright mind ... along with the concentration that a bright mind enables us to develop ... puts us in position to meet the suffering in the world and in ourselves.....
-another common misconception is that the qualities of appreciation and joy conduce to weakness....
-but, actually, the bright mind puts us in a position of strength....
-strength of heart.....
-the skills the Buddha teaches and the qualities of the heart put us in a position of strength....
-as dharma students we are developing the inner strength that we need to move forward to a greater happiness....
-to this end, we should reflect, are we following through, in taking care of ourselves, in being proactive and strong in our efforts to know a greater happiness....?
-or conversely, are we using the skills of meditation in an unskillful way, to incline ourselves to passivity and numbness....?
-reflections….
-do we apply the skills of the practice in an unskillful way, in the service of taking a passive/numb attitude to life....?
-are there areas where we're not taking care of ourselves....? what do we need to do to take care of ourselves.....?
-are there areas where we're not sticking up for ourselves.....?
-are we being proactive/strong in asserting ourselves and our wish to be happy....?
-what would it be like to be strong....? to meet life with greater strength of heart....?
-reading.....
-"The Joy of Effort" (Thanissaro Bhikkhu)
Delight in heedfulness.
Watch over your own mind.
Lift yourself up
from the hard-going way,
like a tusker sunk in the mud.
If you gain a mature companion --
a fellow traveler, right-living, enlightened --
overcoming all dangers
go with him, gratified,
mindful.
If you don't gain a mature companion --
a fellow traveler, right-living, enlightened --
go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
his herd.
Going alone is better,
there's no companionship with a fool.
Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
A blessing: friends when the need arises.
A blessing: contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing: the abandoning of all suffering
& stress.
A blessing in the world: reverence to your mother.
A blessing: reverence to your father as well.
A blessing in the world: reverence to a contemplative.
A blessing: reverence for a brahman, too.
A blessing into old age is virtue.
A blessing: conviction established.
A blessing: discernment attained.
The non-doing of evil things is
a blessing.
(Dhp XXXIII)
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(If using PayPal, this is the preferred method; please use the "personal/family & friends" function.)
Donations can also be made through your Zelle account using the email address: pdoobinin@gmail.com
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
June 25
-"Gratitude, Appreciation, Joy"
-appreciative joy…..
-appreciation (appreciative joy), along with lovingkindness, compassion & equanimity, is one of the four sublime abidings....
-appreciation is the heart’s response to our own goodness and the goodness in the world….
-when the heart recognizes goodness, it responds with appreciative joy….
-the mental/emotional quality of gratitude gives rise to the sublime attitude of appreciative joy….
-skill for cultivating appreciative joy…..
-there are three elements to the skill……
1-reflection on blessings….
-we reflect on the blessing of our goodness and the goodness in the world….
-there are four primary ‘categories of blessings’……
1-the blessing of our goodness….
-in Buddhist practice, our goodness is found in the three elements of our ‘merit’:
-our generosity….
-our virtue….
-the degree to which we’ve been able to follow the five precepts….
-the degree to which we’ve been able to develop in skillful action and relate to others with kindness….
-our meditation…..
-specifically, the effort we put forth in the service of abandoning what’s unskillful and cultivating what’s skillful…
-our goodness in developing meditation is found in the effort and determination we put forth (not the results we achieve)....
2-the blessing of other beings…..
-including....
-parents....
-teachers....
-dharma friends (kalyana mitta)....
-friends/family....
3-the blessing of the dharma….
4-the blessing of life…..
-including.....
-the blessing of the day.....
-the blessing of the moment......
2-cultivating gratitude….
-when we reflect on the blessing of our goodness and the goodness in the world … this gives rise to the quality of gratitude….
3-cultivating appreciation….
-the sublime attitude … the quality in the heart….
-reading.....
-"The Lessons of Gratitude" (Thanissaro Bhikkhu)
-"Gratitude, Appreciation, Joy"
-appreciative joy…..
-appreciation (appreciative joy), along with lovingkindness, compassion & equanimity, is one of the four sublime abidings....
-appreciation is the heart’s response to our own goodness and the goodness in the world….
-when the heart recognizes goodness, it responds with appreciative joy….
-the mental/emotional quality of gratitude gives rise to the sublime attitude of appreciative joy….
-skill for cultivating appreciative joy…..
-there are three elements to the skill……
1-reflection on blessings….
-we reflect on the blessing of our goodness and the goodness in the world….
-there are four primary ‘categories of blessings’……
1-the blessing of our goodness….
-in Buddhist practice, our goodness is found in the three elements of our ‘merit’:
-our generosity….
-our virtue….
-the degree to which we’ve been able to follow the five precepts….
-the degree to which we’ve been able to develop in skillful action and relate to others with kindness….
-our meditation…..
-specifically, the effort we put forth in the service of abandoning what’s unskillful and cultivating what’s skillful…
-our goodness in developing meditation is found in the effort and determination we put forth (not the results we achieve)....
2-the blessing of other beings…..
-including....
-parents....
-teachers....
-dharma friends (kalyana mitta)....
-friends/family....
3-the blessing of the dharma….
4-the blessing of life…..
-including.....
-the blessing of the day.....
-the blessing of the moment......
2-cultivating gratitude….
-when we reflect on the blessing of our goodness and the goodness in the world … this gives rise to the quality of gratitude….
3-cultivating appreciation….
-the sublime attitude … the quality in the heart….
-reading.....
-"The Lessons of Gratitude" (Thanissaro Bhikkhu)
June 18
-"Ways of Acceptance"
-as dharma students we cultivate the skill of acceptance in two ways....
-the "mundane" level....
-the "transcendent" level....
-mundane acceptance.....
-in practicing the skill of acceptance on the "mundane" level, we cultivate acceptance of the vicissitudes of life.....
-the eight vicissitudes are.....
-pleasure & pain....
-gain & loss.....
-status & disrepute....
-praise & blame....
-we cultivate acceptance, in particular, in meeting with experience that is disagreeable....
-including illness/aging/death/separation....
-the impermanent/conditioned/unsatisfactory nature of experience in the human realm....
-the skill for cultivating acceptance on the mundane level includes these four steps...
1-recognizing when we are experience the vicissitudes of life.....
-in particular, recognizing when we are confronted with disagreeable experience....
2-cultivating insight....
-remembering that experience in the conditioned realm is often painful/disagreeable.....
-remembering that as human beings we are subject to the vicissitudes of life....
3-inclining to acceptance...
-using fabrication/remembering to cultivate acceptance...
-felt sense....
4-finding a center/refuge....
-in the breath/body.....
-transcendent acceptance.....
-in practicing the skill of acceptance on the "transcendent" level, we cultivate acceptance as we attend to the tasks of the four noble truths.....
-when there is dukkha/suffering, we cultivate acceptance....
-in comprehending dukkha/suffering, in accord with the first noble truth, we see that there is dukkha ... we see that we are engaged in clinging ... we see the 'object' that we are clinging to....
-for example, some mental quality/emotion such as anger, aversion, anxiety, worry, disappointment, judgment, etc....
-in bringing awarenes to clinging ... we cultivate acceptance....
-acceptance, for example, of the mental quality/emotion that we are clinging to....
-the skill for cultivating acceptance on the transcendent level includes these steps...
-seeing suffering/clinging.....
-as per the four noble truths, specifically the task of the first noble truth: to comprehend suffering.....
-bringing awareness to the clinging....
-ABC.....
-seeing non-acceptance.....
-there are many forms of non-acceptance.....
-inclining to acceptance.....
-using fabrication.....
-lettting there be "just awareness" of the clinging/object of clinging.....
-ABC.....
-Awareness....
-Breath....
-Compassion.....
-reading.....
-"Vicissitudes of Life" from The Skill of Living.....
-"Ways of Acceptance"
-as dharma students we cultivate the skill of acceptance in two ways....
-the "mundane" level....
-the "transcendent" level....
-mundane acceptance.....
-in practicing the skill of acceptance on the "mundane" level, we cultivate acceptance of the vicissitudes of life.....
-the eight vicissitudes are.....
-pleasure & pain....
-gain & loss.....
-status & disrepute....
-praise & blame....
-we cultivate acceptance, in particular, in meeting with experience that is disagreeable....
-including illness/aging/death/separation....
-the impermanent/conditioned/unsatisfactory nature of experience in the human realm....
-the skill for cultivating acceptance on the mundane level includes these four steps...
1-recognizing when we are experience the vicissitudes of life.....
-in particular, recognizing when we are confronted with disagreeable experience....
2-cultivating insight....
-remembering that experience in the conditioned realm is often painful/disagreeable.....
-remembering that as human beings we are subject to the vicissitudes of life....
3-inclining to acceptance...
-using fabrication/remembering to cultivate acceptance...
-felt sense....
4-finding a center/refuge....
-in the breath/body.....
-transcendent acceptance.....
-in practicing the skill of acceptance on the "transcendent" level, we cultivate acceptance as we attend to the tasks of the four noble truths.....
-when there is dukkha/suffering, we cultivate acceptance....
-in comprehending dukkha/suffering, in accord with the first noble truth, we see that there is dukkha ... we see that we are engaged in clinging ... we see the 'object' that we are clinging to....
-for example, some mental quality/emotion such as anger, aversion, anxiety, worry, disappointment, judgment, etc....
-in bringing awarenes to clinging ... we cultivate acceptance....
-acceptance, for example, of the mental quality/emotion that we are clinging to....
-the skill for cultivating acceptance on the transcendent level includes these steps...
-seeing suffering/clinging.....
-as per the four noble truths, specifically the task of the first noble truth: to comprehend suffering.....
-bringing awareness to the clinging....
-ABC.....
-seeing non-acceptance.....
-there are many forms of non-acceptance.....
-inclining to acceptance.....
-using fabrication.....
-lettting there be "just awareness" of the clinging/object of clinging.....
-ABC.....
-Awareness....
-Breath....
-Compassion.....
-reading.....
-"Vicissitudes of Life" from The Skill of Living.....
| vicissitudes_of_life_skill_of_living_pdf.pdf |
"There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
"'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.
"'I am subject to illness, have not gone beyond illness.' ...
"'I am subject to death, have not gone beyond death.' ...
"'I will grow different, separate from all that is dear and appealing to me.' ...
"'I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ...
"These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained."
(AN 5.57)
June 11
-"The Liberation of Awareness"
"And furthermore, just as the ocean has a single taste — that of salt — in the same way, this Dhamma & Vinaya has a single taste: that of release... " (Ud 5.5)
-ABC....
-In being mindful of afflictive mental/emotional states, it is useful to practice in accord with the acronym ABC:
-A ... we bring awareness to the mental/emotional state ... for a few moments ... as it arises in the body as a felt sense....
-B ... after a few moments, usually just a couple seconds, we center our attention on the breath....
-C ... we cultivate compassion for ourselves.....
-awareness.....
-when we in an afflicted state ... a state of dukkha ... we may choose to bring awareness to this state....
-the state may be blatant or subtle.....
-working with subtle afflictive states.....
-it is very useful to practice bringing awareness to subtle states....
-for example:
-anxiety....
-disappointment....
-dissatisfaction....
-judgment.....
-in bringing awareness, we strive to practice "just awareness"....
-letting there be space and simply observing.....
-not reacting....
-not analyzing....
-not trying to get rid of.....
-if we're able to bring awareness, for a moment, with space, to an afflictive state, we have a chance to begin to see what it's like when we are not clinging to the state....
-as dharma students, we learn to bring awareness to these states and in the space of awareness to begin to understand what it's like when whe are not holding on...
-to see what it's like when there is an absence of holding on....
-an absence of dukkha.....
-in moments of awareness, when we're able to see what it's like when we're not holding on, we may have a glimpse of cessation....
-cessation, or nibbana, is the absence of holding on....
-nibbana/cessation is compared in the Buddha's teaching to the putting out of a fire....
-it is a quality of silence, stillness, peace.....
-as dharma students, one of our tasks is to learn to know this quality of silence, stillness, peace....
-reading.....
-"Nibbana" (Thanissaro Bhikkhu)
Sister Patacara:
Washing my feet, I noticed
the
water.
And in watching it flow from high
to
low,
my heart was composed
like a fine thoroughbred steed.
Then taking a lamp, I entered the hut,
checked the bedding,
sat down on the bed.
And taking a pin, I pulled out the wick:
Like the flame's unbinding
was the liberation
of awareness.
(Thig 5.10)
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(If using PayPal, this is the preferred method; please use the "personal/family & friends" function.)
Donations can also be made through your Zelle account using the email address: pdoobinin@gmail.com
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
-"The Liberation of Awareness"
"And furthermore, just as the ocean has a single taste — that of salt — in the same way, this Dhamma & Vinaya has a single taste: that of release... " (Ud 5.5)
-ABC....
-In being mindful of afflictive mental/emotional states, it is useful to practice in accord with the acronym ABC:
-A ... we bring awareness to the mental/emotional state ... for a few moments ... as it arises in the body as a felt sense....
-B ... after a few moments, usually just a couple seconds, we center our attention on the breath....
-C ... we cultivate compassion for ourselves.....
-awareness.....
-when we in an afflicted state ... a state of dukkha ... we may choose to bring awareness to this state....
-the state may be blatant or subtle.....
-working with subtle afflictive states.....
-it is very useful to practice bringing awareness to subtle states....
-for example:
-anxiety....
-disappointment....
-dissatisfaction....
-judgment.....
-in bringing awareness, we strive to practice "just awareness"....
-letting there be space and simply observing.....
-not reacting....
-not analyzing....
-not trying to get rid of.....
-if we're able to bring awareness, for a moment, with space, to an afflictive state, we have a chance to begin to see what it's like when we are not clinging to the state....
-as dharma students, we learn to bring awareness to these states and in the space of awareness to begin to understand what it's like when whe are not holding on...
-to see what it's like when there is an absence of holding on....
-an absence of dukkha.....
-in moments of awareness, when we're able to see what it's like when we're not holding on, we may have a glimpse of cessation....
-cessation, or nibbana, is the absence of holding on....
-nibbana/cessation is compared in the Buddha's teaching to the putting out of a fire....
-it is a quality of silence, stillness, peace.....
-as dharma students, one of our tasks is to learn to know this quality of silence, stillness, peace....
-reading.....
-"Nibbana" (Thanissaro Bhikkhu)
Sister Patacara:
Washing my feet, I noticed
the
water.
And in watching it flow from high
to
low,
my heart was composed
like a fine thoroughbred steed.
Then taking a lamp, I entered the hut,
checked the bedding,
sat down on the bed.
And taking a pin, I pulled out the wick:
Like the flame's unbinding
was the liberation
of awareness.
(Thig 5.10)
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(If using PayPal, this is the preferred method; please use the "personal/family & friends" function.)
Donations can also be made through your Zelle account using the email address: pdoobinin@gmail.com
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
June 4
-"The Path Is a Path"
"He not busy being born is busy dying." (Bob Dylan)
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, "Tell me, dear sir, how you crossed over the flood."
"I crossed over the flood without pushing forward, without staying in place."
"But how, dear sir, did you cross over the flood without pushing forward, without staying in place?"
"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."
(SN 1.1)
-"Effort & Determination" (from The Skill of Living)
-"The Path Is a Path"
"He not busy being born is busy dying." (Bob Dylan)
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, "Tell me, dear sir, how you crossed over the flood."
"I crossed over the flood without pushing forward, without staying in place."
"But how, dear sir, did you cross over the flood without pushing forward, without staying in place?"
"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."
(SN 1.1)
-"Effort & Determination" (from The Skill of Living)
| effort_determination_skill_of_living_pdf.pdf |
-"More Joy" (from The Skill of Living)
| skill_of_living_more_joy.pdf |
May 28
-"The Felt Sense of Experience"
-wisdom....
-in dharma practice, we seek to develop liberating wisdom ...
-this wisdom is developed by bringing awareness to our experience as it manifests in the body....
-if we can know the truth of experience by being aware of it in the body, we can know the truth in the heart.....
-mindfulness of the body....
-it is essential, in developing wisdom, that we are developed in mindfulness of the body.....
-it is essential that we are developed in full body awareness....
-we develop full body awareness through the practice of meditation....
-specifically, mindfulness of breathing....
-developing the steps of breath meditation.....
-jhana.....
-mindfulness of mind states/emotions....
-in being mindful of mind states/emotions, our practice is to be aware of the mind states we are clinging to as they manifest as form, physical sensation, in the body....
-in being mindful of mind states, we learn to bring awareness to the bodily experience (form) of mind states....
-and we learn to bring awareness to what the mind state feels like....
-felt sense.....
-all mind states emotions have a 'feeling tone' or "felt quality'....
-this felt sense is conditioned ... a product of the all the times we've experience this mind state and have clung to it....
-in being mindful of mind states, we bring awareness to the mind state....
-to how it feels ... the felt sense....
-we learn to discern the 'empty' nature of the sensation....
-it is just sensation.....
-it is essential, in ending clinging/suffering, to learn to bring awareness to the felt sense of experience, specifically the mind states that we are clinging to....
-the experience/form of a mind state ... has a feeling tone ... this feeling tone gives rise to perception ... then to a narrative ...
-for example, the arising of anxiety ... feels a certain way ... this felt sense gives rise to a certain perception (ie "something bad is going to happen"), based on conditioning ... this perception gives rise to a story....
-our suffering takes shape as we hold on to these perceptions and narratives....
-if we can bring awareness to mind states and how they feel ... and discern these qualities a 'just sensation' ... we can find a way out of the causal chain of suffering....
"Because sensory contacts and their resulting feelings are among the foods nourishing the process whereby consciousness proliferates into becoming, one must exercise care not to feed that process." (Thanissaro Bhikkhu)
-reading.....
-"Embodied Awareness"
-"The Felt Sense of Experience"
-wisdom....
-in dharma practice, we seek to develop liberating wisdom ...
-this wisdom is developed by bringing awareness to our experience as it manifests in the body....
-if we can know the truth of experience by being aware of it in the body, we can know the truth in the heart.....
-mindfulness of the body....
-it is essential, in developing wisdom, that we are developed in mindfulness of the body.....
-it is essential that we are developed in full body awareness....
-we develop full body awareness through the practice of meditation....
-specifically, mindfulness of breathing....
-developing the steps of breath meditation.....
-jhana.....
-mindfulness of mind states/emotions....
-in being mindful of mind states/emotions, our practice is to be aware of the mind states we are clinging to as they manifest as form, physical sensation, in the body....
-in being mindful of mind states, we learn to bring awareness to the bodily experience (form) of mind states....
-and we learn to bring awareness to what the mind state feels like....
-felt sense.....
-all mind states emotions have a 'feeling tone' or "felt quality'....
-this felt sense is conditioned ... a product of the all the times we've experience this mind state and have clung to it....
-in being mindful of mind states, we bring awareness to the mind state....
-to how it feels ... the felt sense....
-we learn to discern the 'empty' nature of the sensation....
-it is just sensation.....
-it is essential, in ending clinging/suffering, to learn to bring awareness to the felt sense of experience, specifically the mind states that we are clinging to....
-the experience/form of a mind state ... has a feeling tone ... this feeling tone gives rise to perception ... then to a narrative ...
-for example, the arising of anxiety ... feels a certain way ... this felt sense gives rise to a certain perception (ie "something bad is going to happen"), based on conditioning ... this perception gives rise to a story....
-our suffering takes shape as we hold on to these perceptions and narratives....
-if we can bring awareness to mind states and how they feel ... and discern these qualities a 'just sensation' ... we can find a way out of the causal chain of suffering....
"Because sensory contacts and their resulting feelings are among the foods nourishing the process whereby consciousness proliferates into becoming, one must exercise care not to feed that process." (Thanissaro Bhikkhu)
-reading.....
-"Embodied Awareness"
| embodied_awareness_article_doobinin.pdf |
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?"
Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?"
(SN 22.95)
June Daylong Retreat
Saturday, June 3
PS 3, Hudson & Grove Sts., NYC
10am – 5pm
fee by donation
May 21
-"Don't Give Up"
-don't give up on your wish for true happiness....
-we all have the wish to be happy ...
-it is essential to us....
-in the heart.....
-love is essential to us....
-in the heart.....
-we all have this potential for love....
-including self love....
-we practice meditation, ultimately, to develop this potential....
-a quality of divine presence that is "greater than" us....
-our tendency is to look for the dharma outside of ourselves....
-why...?
-because of misconceptions we have about where to find the dharma....
-because of lack of confidence/conviction in ourselves....
-our negative self beliefs prevents us from looking for the dharma inside us, the only place where we can find it....
-the tendency to give up.....
-we have the tendency to give up on our wish for true happiness…..
-because it's difficult.....
-it's difficult to train the mind and open the heart.....
-we suffer entropy....
-we may struggle from 'spiritual laziness'.....
-our tendency is to look for a 'lesser happiness'....
-the happiness that comes from....
1-sense pleasures.....
2-views & opinions.....
3-habits & practices.....
-including conforming to social conventions....
4-self identity....
-reflections.....
-it is our tendency to 'give up' during any period of meditation....?
-to what degree have we given up, in our lives, on our wish for true happiness....?
-to what degree have we given up on cultivating self-love....?
-to what degree have we given up on taking actions, blatant & subtle, informed by self-love....?
-have we abandoned our wish to be happy.....?
-what is our resolve to be happy....?
-to know happiness of heart....?
-to cultivate self-love....?
-can we make a resolve to be happy....?
-what would it be like to make a resolve to be happy.....?
-reading.....
-"Determination" (from The Skill of Living)
| determination_skill_of_living_pdf.pdf |
-"Metta Meditation" (from The Skill of Living)
| metta_meditation_skill_of_living_pdf.pdf |
May 14
-"Letting Go of Negative Self Beliefs"
-the dharma is found within.....
-as dharma students, following the Buddha's path, we're asked to find the dharma within....
-we don't find the truth outside of ourselves ...
-in other beings....
-including teachers.....
-including the Buddha....
-in reading/listening....
-in nature.....
-other beings, including teachers, can show us the path ... the way to the dharma inside us....
-the goodness in the world brightens the mind ... and supports our efforts to know the dharma inside us....
-the dharma is not an immanent quality....
-a divine quality that exists in the world, that we learn to connect to....
-a quality of divine presence that is "greater than" us....
-our tendency is to look for the dharma outside of ourselves....
-why...?
-because of misconceptions we have about where to find the dharma....
-because of lack of confidence/conviction in ourselves....
-our negative self beliefs prevents us from looking for the dharma inside us, the only place where we can find it....
-letting go of negative self beliefs.....
-as the Buddha teaches, there are four primary ways in which we cling…..
-we cling to.....
1-sense pleasure.....
2-views & opinions.....
3-habits & practices.....
-including conforming to social conventions....
4-self identity....
-self perceptions....
-it is essential, in our efforts to know true happiness, that we learn to let go of our clinging to negative self perceptions....
-we let go of negative self beliefs by....
**seeing when we are clinging to negative self beliefs.....
**seeing the drawbacks in this clinging.....
**seeing that we don't have to cling ... that these perceptions are empty....
-not self....
**making a decision to let go....
-stages of letting go....
-the action of letting go is a process which may include....
**seeing the possibility of letting go....
**considering the possiblity of letting go....
-asking, "what would it be like if I let go...?"
**having the intention to let go....
-making a decision.....
**letting go.....
-reflections.....
-are there certain negative self perceptions that I am holding on to....?
-what negative self perceoption am I holding on to....?
-do I see myself engaging in these self beliefs....?
-have I considered the possiblity of letting go of these self beliefs....?
-what is it that is preventing me from making a decision to let go....?
-what would it be like if I made a decision to let go.....?
-reading.....
On one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Then Rohitassa, the son of a deva, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to the Blessed One, he stood to one side. As he was standing there he said to the Blessed One: "Is it possible, lord, by traveling, to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away or reappear?"
"I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear."
"It is amazing, lord, and awesome, how well that has been said by the Blessed One: 'I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.' Once I was a seer named Rohitassa, a student of Bhoja, a powerful sky-walker. My speed was as fast as that of a strong archer — well-trained, a practiced hand, a practiced sharp-shooter — shooting a light arrow across the shadow of a palm tree. My stride stretched as far as the east sea is from the west. To me, endowed with such speed, such a stride, there came the desire: 'I will go traveling to the end of the cosmos.' I — with a one-hundred year life, a one-hundred year span — spent one hundred years traveling — apart from the time spent on eating, drinking, chewing & tasting, urinating & defecating, and sleeping to fight off weariness — but without reaching the end of the cosmos I died along the way. So it is amazing, lord, and awesome, how well that has been said by the Blessed One: 'I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.'"
[When this was said, the Blessed One responded:] "I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos. Yet it is just within this fathom-long body, with its perception & intellect, that I declare that there is the cosmos, the origination of the cosmos, the cessation of the cosmos, and the path of practice leading to the cessation of the cosmos."
It's not to be reached by traveling,
the end of the cosmos --
regardless.
And it's not without reaching
the end of the cosmos
that there is release
from suffering & stress.
So, truly, the wise one,
an expert with regard to the cosmos,
a knower of the end of the cosmos,
having fulfilled the holy life,
calmed,
knowing the cosmos' end,
doesn't long for this cosmos
or for any other.
(AN 4.45)
-"Letting Go of Negative Self Beliefs"
-the dharma is found within.....
-as dharma students, following the Buddha's path, we're asked to find the dharma within....
-we don't find the truth outside of ourselves ...
-in other beings....
-including teachers.....
-including the Buddha....
-in reading/listening....
-in nature.....
-other beings, including teachers, can show us the path ... the way to the dharma inside us....
-the goodness in the world brightens the mind ... and supports our efforts to know the dharma inside us....
-the dharma is not an immanent quality....
-a divine quality that exists in the world, that we learn to connect to....
-a quality of divine presence that is "greater than" us....
-our tendency is to look for the dharma outside of ourselves....
-why...?
-because of misconceptions we have about where to find the dharma....
-because of lack of confidence/conviction in ourselves....
-our negative self beliefs prevents us from looking for the dharma inside us, the only place where we can find it....
-letting go of negative self beliefs.....
-as the Buddha teaches, there are four primary ways in which we cling…..
-we cling to.....
1-sense pleasure.....
2-views & opinions.....
3-habits & practices.....
-including conforming to social conventions....
4-self identity....
-self perceptions....
-it is essential, in our efforts to know true happiness, that we learn to let go of our clinging to negative self perceptions....
-we let go of negative self beliefs by....
**seeing when we are clinging to negative self beliefs.....
**seeing the drawbacks in this clinging.....
**seeing that we don't have to cling ... that these perceptions are empty....
-not self....
**making a decision to let go....
-stages of letting go....
-the action of letting go is a process which may include....
**seeing the possibility of letting go....
**considering the possiblity of letting go....
-asking, "what would it be like if I let go...?"
**having the intention to let go....
-making a decision.....
**letting go.....
-reflections.....
-are there certain negative self perceptions that I am holding on to....?
-what negative self perceoption am I holding on to....?
-do I see myself engaging in these self beliefs....?
-have I considered the possiblity of letting go of these self beliefs....?
-what is it that is preventing me from making a decision to let go....?
-what would it be like if I made a decision to let go.....?
-reading.....
On one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Then Rohitassa, the son of a deva, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to the Blessed One, he stood to one side. As he was standing there he said to the Blessed One: "Is it possible, lord, by traveling, to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away or reappear?"
"I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear."
"It is amazing, lord, and awesome, how well that has been said by the Blessed One: 'I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.' Once I was a seer named Rohitassa, a student of Bhoja, a powerful sky-walker. My speed was as fast as that of a strong archer — well-trained, a practiced hand, a practiced sharp-shooter — shooting a light arrow across the shadow of a palm tree. My stride stretched as far as the east sea is from the west. To me, endowed with such speed, such a stride, there came the desire: 'I will go traveling to the end of the cosmos.' I — with a one-hundred year life, a one-hundred year span — spent one hundred years traveling — apart from the time spent on eating, drinking, chewing & tasting, urinating & defecating, and sleeping to fight off weariness — but without reaching the end of the cosmos I died along the way. So it is amazing, lord, and awesome, how well that has been said by the Blessed One: 'I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.'"
[When this was said, the Blessed One responded:] "I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos. Yet it is just within this fathom-long body, with its perception & intellect, that I declare that there is the cosmos, the origination of the cosmos, the cessation of the cosmos, and the path of practice leading to the cessation of the cosmos."
It's not to be reached by traveling,
the end of the cosmos --
regardless.
And it's not without reaching
the end of the cosmos
that there is release
from suffering & stress.
So, truly, the wise one,
an expert with regard to the cosmos,
a knower of the end of the cosmos,
having fulfilled the holy life,
calmed,
knowing the cosmos' end,
doesn't long for this cosmos
or for any other.
(AN 4.45)
May 7
-"Lay Down Your Burdens"
-our burdens are found in our clinging
-in what we are clinging to...
-in the clinging itself...
-the four ways that we cling.....
-the Buddha identifies four primary ways in which we cling…..
-we cling to.....
1-sense pleasure.....
-the grasping after external sense pleasures ... the so-called pleasures of the world....
-wanting certain sense pleasures.....
-including thinking about these pleasures....
2-views & opinions.....
-including the view that "I'm right, you're wrong"....
3-habits & practices.....
-including conforming to social conventions....
4-self identity....
-self perceptions....
-the ways we fill in the blank: "I am _____"
-as dharma student, seeking true happiness, we are asked to recognize how we cling in these four ways....
-to this end, it is useful to reflect....
-reflections.....
-are there certain burdens that are weighing us down.....?
-what are they....?
-what are we holding on to....?
-how do we engage in the four ways of cllnging....?
-what would it be like to let go of these ways of clinging....?
-what is it that is preventing me from letting go....?
-what would it be like to know freedom from these burdens.....?
-reading.....
-Mind Like Fire Unbound (Chapter III) (Thanissaro Bhikkhu)
Lay Down Yr Mountain (Allen Ginsberg)
Lay down Lay down yr mountain Lay down God
Lay down Lay down your music Love lay down
Lay down Lay down yr hatred Lay yrself down
Lay down Lay down your nation Lay your foot on the rock
Lay down yr whole Creation Lay yr mind down
Lay down Lay down yr empire Lay your whole world down
Lay down your soul forever Lay your vision down
Lay down yr bright body Down your golden heavy crown
Lay down Lay down yr magic hey! Alchemist lay it down clear
Lay down your practice precisely Lay down yr wisdom dear
Lay down yr camera Lay down yr image right
Lay down your image Lay down light
Lay down your ignorance Roll yr wheel once more
Lay down yr suffering Lay down yr Lion’s Roar
Tao Te Ching/64
What is rooted is easy to nourish.
What is recent is easy to correct.
What is brittle is easy to break.
What is small is easy to scatter.
Prevent trouble before it arises.
Put things in order before they exist.
The giant pine tree
grows from a tiny sprout.
The journey of a thousand miles
starts from beneath your feet.
Rushing into action, you fail.
Trying to grasp things, you lose them.
Forcing a project to completion,
you ruin what was almost ripe.
Therefore the Master takes action
by letting things take their course.
He remains as calm
at the end as at the beginning.
He has nothing,
thus has nothing to lose.
What he desires is non-desire;
what he learns is to unlearn.
He simply reminds people
of who they have always been.
He cares about nothing but the Tao.
Thus he can care for all things.
-"Lay Down Your Burdens"
-our burdens are found in our clinging
-in what we are clinging to...
-in the clinging itself...
-the four ways that we cling.....
-the Buddha identifies four primary ways in which we cling…..
-we cling to.....
1-sense pleasure.....
-the grasping after external sense pleasures ... the so-called pleasures of the world....
-wanting certain sense pleasures.....
-including thinking about these pleasures....
2-views & opinions.....
-including the view that "I'm right, you're wrong"....
3-habits & practices.....
-including conforming to social conventions....
4-self identity....
-self perceptions....
-the ways we fill in the blank: "I am _____"
-as dharma student, seeking true happiness, we are asked to recognize how we cling in these four ways....
-to this end, it is useful to reflect....
-reflections.....
-are there certain burdens that are weighing us down.....?
-what are they....?
-what are we holding on to....?
-how do we engage in the four ways of cllnging....?
-what would it be like to let go of these ways of clinging....?
-what is it that is preventing me from letting go....?
-what would it be like to know freedom from these burdens.....?
-reading.....
-Mind Like Fire Unbound (Chapter III) (Thanissaro Bhikkhu)
Lay Down Yr Mountain (Allen Ginsberg)
Lay down Lay down yr mountain Lay down God
Lay down Lay down your music Love lay down
Lay down Lay down yr hatred Lay yrself down
Lay down Lay down your nation Lay your foot on the rock
Lay down yr whole Creation Lay yr mind down
Lay down Lay down yr empire Lay your whole world down
Lay down your soul forever Lay your vision down
Lay down yr bright body Down your golden heavy crown
Lay down Lay down yr magic hey! Alchemist lay it down clear
Lay down your practice precisely Lay down yr wisdom dear
Lay down yr camera Lay down yr image right
Lay down your image Lay down light
Lay down your ignorance Roll yr wheel once more
Lay down yr suffering Lay down yr Lion’s Roar
Tao Te Ching/64
What is rooted is easy to nourish.
What is recent is easy to correct.
What is brittle is easy to break.
What is small is easy to scatter.
Prevent trouble before it arises.
Put things in order before they exist.
The giant pine tree
grows from a tiny sprout.
The journey of a thousand miles
starts from beneath your feet.
Rushing into action, you fail.
Trying to grasp things, you lose them.
Forcing a project to completion,
you ruin what was almost ripe.
Therefore the Master takes action
by letting things take their course.
He remains as calm
at the end as at the beginning.
He has nothing,
thus has nothing to lose.
What he desires is non-desire;
what he learns is to unlearn.
He simply reminds people
of who they have always been.
He cares about nothing but the Tao.
Thus he can care for all things.
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
April 30
-"Walking Meditation"
Don’t worry about saving these songs!
And if one of our instruments breaks,
it doesn’t matter.
We have fallen into the place
where everything is music.
(Rumi)
-walking meditation.....
-here are some simple instructions for walking meditation...
-in walking meditation we are learning to be mindful in “all postures”…..
-walking meditation supports our efforts to maintain the qualities of concentration and present moment awareness in the course of our daily lives….
-we are learning to be "in rhythm" in all postures....
-it is suggested that we practice formal walking meditation practice every day....
-for at least a few minutes....
-the practice includes....
-walking back and forth ... 15-20 steps (or whatever works in your space)....
-setting intention.....
-brightening the mind....
-being mindful of the breath.....
-putting/keeping the mind on the breath somewhere in the lower part of the body (belly/chest/etc)....
-using directed thought to keep the mind on the breath....
-seeing if we can find ("call up") an easeful breath.....
-being mindful of the body....
-being mindful of the body walking....
-putting/keeping the mind on the body as we're walking....
-with the breath in the background.....
-seeing if we can find an easeful quality in the body....
-seeing if we can find an easeful quality in the walking.....
-finding a rhythm.....
-being alert....
-noticing when we're losing mindfulness of the body....
-being ardent....
-staying with it.....
-not giving in to thinking and other distractions.....
-reading.....
-"Tuning-in to the Breath" (Thanissaro Bhikkhku)
-"Walking Meditation" from Skillful Pleasure.....
-"Walking Meditation"
Don’t worry about saving these songs!
And if one of our instruments breaks,
it doesn’t matter.
We have fallen into the place
where everything is music.
(Rumi)
-walking meditation.....
-here are some simple instructions for walking meditation...
-in walking meditation we are learning to be mindful in “all postures”…..
-walking meditation supports our efforts to maintain the qualities of concentration and present moment awareness in the course of our daily lives….
-we are learning to be "in rhythm" in all postures....
-it is suggested that we practice formal walking meditation practice every day....
-for at least a few minutes....
-the practice includes....
-walking back and forth ... 15-20 steps (or whatever works in your space)....
-setting intention.....
-brightening the mind....
-being mindful of the breath.....
-putting/keeping the mind on the breath somewhere in the lower part of the body (belly/chest/etc)....
-using directed thought to keep the mind on the breath....
-seeing if we can find ("call up") an easeful breath.....
-being mindful of the body....
-being mindful of the body walking....
-putting/keeping the mind on the body as we're walking....
-with the breath in the background.....
-seeing if we can find an easeful quality in the body....
-seeing if we can find an easeful quality in the walking.....
-finding a rhythm.....
-being alert....
-noticing when we're losing mindfulness of the body....
-being ardent....
-staying with it.....
-not giving in to thinking and other distractions.....
-reading.....
-"Tuning-in to the Breath" (Thanissaro Bhikkhku)
-"Walking Meditation" from Skillful Pleasure.....
| breath_meditation_walking_meditation.pdf |
April 23
-"Being In Rhythm"
-as dharma students, the Buddha teaches, we're learning to be "in tune" ...
-in tune with the experience of life....
-in tune with the heart....
-not an intellectual or academic process, dharma practice is a process of coming into rhythm....
-in the same way, that music, or other forms of art, transends an intellectual/academic experience....
-getting in rhythm....
-getting in rhythm is a process in which we learn to....
a) keep our awareness out of "the head"....
-we rely less and less on thinking/intellectual understanding.....
b) keep our awareness in the body....
-we become more skilled in having a felt sense of our experience....
c) be in tune with the heart....
-our awareness is in tune with the heart....
-our innate wisdom.....
-the sublime abidings of love, compassion, joy, equanimity.....
-being out of tune.....
-when we're out of tune....
-we're involved with mental states ... our awareness is afflicted by thinking, we exist in thought worlds....
-the body is afflicted with dissonance, dis-ease....
-we're cut off from the heart.....
-the mind, then is the cause, of our suffering, being out of tune.....
-but the mind, if trained, can bring us into tune....
-if trained, the mind can bring us to the body ... and to the heart.....
-thusly, the Buddha tells us, nothing brings us greater suffering than the untrained mind ... and nothing can lead us to a greater happiness than the trained mind....
-in the practice of meditation, and the other skills we learn as dharma students, in particular the skill of heedfulness, we are learning to be in the body ... and in the heart.....
-we are learning to be in tune....
-reading.....
"Araka's Teaching"
"Once, monks, there was a teacher named Araka, a sectarian leader who was free of passion for sensual pleasures. He had many hundreds of students and he taught them the Dhamma in this way: 'Next to nothing, brahmans, is the life of human beings — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a dewdrop on the tip of a blade of grass quickly vanishes with the rising of the sun and does not stay long, in the same way, brahmans, the life of human beings is like a dewdrop — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as when the rain-devas send rain in fat drops, and a bubble on the water quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a water bubble — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a line drawn in the water with a stick quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a line drawn in the water with a stick — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a river flowing down from the mountains, going far, its current swift, carrying everything with it, so that there is not a moment, an instant, a second where it stands still, but instead it goes & rushes & flows, in the same way, brahmans, the life of human beings is like a river flowing down from the mountains — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a strong man forming a drop of spit on the tip of his tongue would spit it out with little effort, in the same way, brahmans, the life of human beings is like a drop of spit — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a sliver of meat thrown into an iron pan heated all day quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a sliver of meat — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a cow to be slaughtered being led to the slaughterhouse, with every step of its foot closer to its slaughtering, closer to death, in the same way, brahmans, the life of human beings is like a cow to be slaughtered — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.'
"Now at that time, monks, the human life span was 60,000 years, with girls marriageable at 500. And at that time there were [only] six afflictions: cold, heat, hunger, thirst, defecation, & urination. Yet even though people were so long-lived, long-lasting, with so few afflictions, that teacher Araka taught the Dhamma to his disciples in this way: 'Next to nothing, brahmans, is the life of human beings — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.'
"At present, monks, one speaking rightly would say, 'Next to nothing is the life of human beings — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.' At present, monks, one who lives a long time is 100 years old or a little bit more. Living 100 years, one lives for 300 seasons: 100 seasons of cold, 100 seasons of heat, 100 seasons of rain. Living for 300 seasons, one lives for 1,200 months: 400 months of cold, 400 months of heat, 400 months of rain. Living for 1,200 months, one lives for 2,400 fortnights: 800 fortnights of cold, 800 fortnights of heat, 800 fortnights of rain. Living for 2,400 fortnights, one lives for 36,000 days: 12,000 days of cold, 12,000 days of heat, 12,000 days of rain. Living for 36,000 days, one eats 72,000 meals: 24,000 meals in the cold, 24,000 meals in the heat, 24,000 meals in the rain — counting the taking of mother's milk and obstacles to eating. These are the obstacles to eating: when one doesn't eat while angered, when one doesn't eat while suffering or stressed, when one doesn't eat while sick, when one doesn't eat on the observance[1] day, when one doesn't eat while poor.
"Thus, monks, I have reckoned the life of a person living for 100 years: I have reckoned the life span, reckoned the seasons, reckoned the years,[2] reckoned the months, reckoned the fortnights, reckoned the nights, reckoned the days, reckoned the meals, reckoned the obstacles to eating. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you all."
(AN 7.7)
from This Side of Paradise (F. Scott Fitzgerald)
Long after midnight the towers and spires of Princeton were visible, with here and there a late-burning light—and suddenly out of the clear darkness the sound of bells. As an endless dream it went on; the spirit of the past brooding over a new generation, the chosen youth from the muddled, unchastened world, still fed romantically on the mistakes and half-forgotten dreams of dead statesmen and poets. Here was a new generation, shouting the old cries, learning the old creeds, through a revery of long days and nights; destined finally to go out into that dirty gray turmoil to follow love and pride; a new generation dedicated more than the last to the fear of poverty and the worship of success; grown up to find all Gods dead, all wars fought, all faiths in man shaken....
Amory, sorry for them, was still not sorry for himself—art, politics, religion, whatever his medium should be, he knew he was safe now, free from all hysteria—he could accept what was acceptable, roam, grow, rebel, sleep deep through many nights....
There was no God in his heart, he knew; his ideas were still in riot; there was ever the pain of memory; the regret for his lost youth—yet the waters of disillusion had left a deposit on his soul, responsibility and a love of life, the faint stirring of old ambitions and unrealized dreams. But—oh, Rosalind! Rosalind!...
“It’s all a poor substitute at best,” he said sadly.
And he could not tell why the struggle was worth while, why he had determined to use to the utmost himself and his heritage from the personalities he had passed....
He stretched out his arms to the crystalline, radiant sky.
“I know myself,” he cried, “but that is all.”
from A Portrait of the Artist as a Young Man (James Joyce)
April 16. Away! Away!
The spell of arms and voices: the white arms of roads, their promise of close embraces and the black arms of tall ships that stand against the moon, their tale of distant nations. They are held out to say: We are alone—come. And the voices say with them: We are your kinsmen. And the air is thick with their company as they call to me, their kinsman, making ready to go, shaking the wings of their exultant and terrible youth.
April 26. Mother is putting my new secondhand clothes in order. She prays now, she says, that I may learn in my own life and away from home and friends what the heart is and what it feels. Amen. So be it. Welcome, O life! I go to encounter for the millionth time the reality of experience and to forge in the smithy of my soul the uncreated conscience of my race.
April 27. Old father, old artificer, stand me now and ever in good stead.
-"Being In Rhythm"
-as dharma students, the Buddha teaches, we're learning to be "in tune" ...
-in tune with the experience of life....
-in tune with the heart....
-not an intellectual or academic process, dharma practice is a process of coming into rhythm....
-in the same way, that music, or other forms of art, transends an intellectual/academic experience....
-getting in rhythm....
-getting in rhythm is a process in which we learn to....
a) keep our awareness out of "the head"....
-we rely less and less on thinking/intellectual understanding.....
b) keep our awareness in the body....
-we become more skilled in having a felt sense of our experience....
c) be in tune with the heart....
-our awareness is in tune with the heart....
-our innate wisdom.....
-the sublime abidings of love, compassion, joy, equanimity.....
-being out of tune.....
-when we're out of tune....
-we're involved with mental states ... our awareness is afflicted by thinking, we exist in thought worlds....
-the body is afflicted with dissonance, dis-ease....
-we're cut off from the heart.....
-the mind, then is the cause, of our suffering, being out of tune.....
-but the mind, if trained, can bring us into tune....
-if trained, the mind can bring us to the body ... and to the heart.....
-thusly, the Buddha tells us, nothing brings us greater suffering than the untrained mind ... and nothing can lead us to a greater happiness than the trained mind....
-in the practice of meditation, and the other skills we learn as dharma students, in particular the skill of heedfulness, we are learning to be in the body ... and in the heart.....
-we are learning to be in tune....
-reading.....
"Araka's Teaching"
"Once, monks, there was a teacher named Araka, a sectarian leader who was free of passion for sensual pleasures. He had many hundreds of students and he taught them the Dhamma in this way: 'Next to nothing, brahmans, is the life of human beings — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a dewdrop on the tip of a blade of grass quickly vanishes with the rising of the sun and does not stay long, in the same way, brahmans, the life of human beings is like a dewdrop — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as when the rain-devas send rain in fat drops, and a bubble on the water quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a water bubble — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a line drawn in the water with a stick quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a line drawn in the water with a stick — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a river flowing down from the mountains, going far, its current swift, carrying everything with it, so that there is not a moment, an instant, a second where it stands still, but instead it goes & rushes & flows, in the same way, brahmans, the life of human beings is like a river flowing down from the mountains — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a strong man forming a drop of spit on the tip of his tongue would spit it out with little effort, in the same way, brahmans, the life of human beings is like a drop of spit — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a sliver of meat thrown into an iron pan heated all day quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a sliver of meat — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a cow to be slaughtered being led to the slaughterhouse, with every step of its foot closer to its slaughtering, closer to death, in the same way, brahmans, the life of human beings is like a cow to be slaughtered — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.'
"Now at that time, monks, the human life span was 60,000 years, with girls marriageable at 500. And at that time there were [only] six afflictions: cold, heat, hunger, thirst, defecation, & urination. Yet even though people were so long-lived, long-lasting, with so few afflictions, that teacher Araka taught the Dhamma to his disciples in this way: 'Next to nothing, brahmans, is the life of human beings — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.'
"At present, monks, one speaking rightly would say, 'Next to nothing is the life of human beings — limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.' At present, monks, one who lives a long time is 100 years old or a little bit more. Living 100 years, one lives for 300 seasons: 100 seasons of cold, 100 seasons of heat, 100 seasons of rain. Living for 300 seasons, one lives for 1,200 months: 400 months of cold, 400 months of heat, 400 months of rain. Living for 1,200 months, one lives for 2,400 fortnights: 800 fortnights of cold, 800 fortnights of heat, 800 fortnights of rain. Living for 2,400 fortnights, one lives for 36,000 days: 12,000 days of cold, 12,000 days of heat, 12,000 days of rain. Living for 36,000 days, one eats 72,000 meals: 24,000 meals in the cold, 24,000 meals in the heat, 24,000 meals in the rain — counting the taking of mother's milk and obstacles to eating. These are the obstacles to eating: when one doesn't eat while angered, when one doesn't eat while suffering or stressed, when one doesn't eat while sick, when one doesn't eat on the observance[1] day, when one doesn't eat while poor.
"Thus, monks, I have reckoned the life of a person living for 100 years: I have reckoned the life span, reckoned the seasons, reckoned the years,[2] reckoned the months, reckoned the fortnights, reckoned the nights, reckoned the days, reckoned the meals, reckoned the obstacles to eating. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you all."
(AN 7.7)
from This Side of Paradise (F. Scott Fitzgerald)
Long after midnight the towers and spires of Princeton were visible, with here and there a late-burning light—and suddenly out of the clear darkness the sound of bells. As an endless dream it went on; the spirit of the past brooding over a new generation, the chosen youth from the muddled, unchastened world, still fed romantically on the mistakes and half-forgotten dreams of dead statesmen and poets. Here was a new generation, shouting the old cries, learning the old creeds, through a revery of long days and nights; destined finally to go out into that dirty gray turmoil to follow love and pride; a new generation dedicated more than the last to the fear of poverty and the worship of success; grown up to find all Gods dead, all wars fought, all faiths in man shaken....
Amory, sorry for them, was still not sorry for himself—art, politics, religion, whatever his medium should be, he knew he was safe now, free from all hysteria—he could accept what was acceptable, roam, grow, rebel, sleep deep through many nights....
There was no God in his heart, he knew; his ideas were still in riot; there was ever the pain of memory; the regret for his lost youth—yet the waters of disillusion had left a deposit on his soul, responsibility and a love of life, the faint stirring of old ambitions and unrealized dreams. But—oh, Rosalind! Rosalind!...
“It’s all a poor substitute at best,” he said sadly.
And he could not tell why the struggle was worth while, why he had determined to use to the utmost himself and his heritage from the personalities he had passed....
He stretched out his arms to the crystalline, radiant sky.
“I know myself,” he cried, “but that is all.”
from A Portrait of the Artist as a Young Man (James Joyce)
April 16. Away! Away!
The spell of arms and voices: the white arms of roads, their promise of close embraces and the black arms of tall ships that stand against the moon, their tale of distant nations. They are held out to say: We are alone—come. And the voices say with them: We are your kinsmen. And the air is thick with their company as they call to me, their kinsman, making ready to go, shaking the wings of their exultant and terrible youth.
April 26. Mother is putting my new secondhand clothes in order. She prays now, she says, that I may learn in my own life and away from home and friends what the heart is and what it feels. Amen. So be it. Welcome, O life! I go to encounter for the millionth time the reality of experience and to forge in the smithy of my soul the uncreated conscience of my race.
April 27. Old father, old artificer, stand me now and ever in good stead.
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
April 9
-"Meeting Change with Grace"
-the skill for meeting change.....
-as always, the Buddha teaches skills ...
-in meeting change, we learn to apply certain skills....
-awareness: seeing when we're fighting against change....
-the skill includes bringing awareness to how we're fighting against change....
A. Awareness.....
-seeing when we're engaged in not wanting things to be the way they are ... and wanting things to be other than what the are....
-seeing when we're engaged in these sorts of thought worlds....
-bringing awareness to the felt experience of "not wanting" or "wanting".....
B. Breath....
-centering the mind with the breath....
-finding an easeful breath....
C. Compassion.....
-cultivating compassion for ourselves, in view of our struggle....
-deveoping equanimity/acceptance.....
-in meeting change, we learn to develop equanimity/acceptance....
-the basic steps include.....
1-recognizing change....
-the eight vicissitudes (four pairs) provide a template for recognizing the modalities of change....
-pleasure & pain....
-gain & loss....
-status & disrepute....
-praise & blame.....
2-bringing in insight.....
-remembering that the human experience, by its nature, is subject to change.....
-remembering that life is in a constant state of change....
-remembering that the vicissitudes are part of life.....
-remembering that illness, aging, death, and separations are unavoidable....
3-inclining to equanimity and acceptance....
-inclining the mind to these qualities....
4-centering in the breath.....
-in the qualities of jhana, including ease, pleasure, contentedness, tranquility....
-reading.....
-"At Ease in the World" (from Skillful Pleasure)
-"Meeting Change with Grace"
-the skill for meeting change.....
-as always, the Buddha teaches skills ...
-in meeting change, we learn to apply certain skills....
-awareness: seeing when we're fighting against change....
-the skill includes bringing awareness to how we're fighting against change....
A. Awareness.....
-seeing when we're engaged in not wanting things to be the way they are ... and wanting things to be other than what the are....
-seeing when we're engaged in these sorts of thought worlds....
-bringing awareness to the felt experience of "not wanting" or "wanting".....
B. Breath....
-centering the mind with the breath....
-finding an easeful breath....
C. Compassion.....
-cultivating compassion for ourselves, in view of our struggle....
-deveoping equanimity/acceptance.....
-in meeting change, we learn to develop equanimity/acceptance....
-the basic steps include.....
1-recognizing change....
-the eight vicissitudes (four pairs) provide a template for recognizing the modalities of change....
-pleasure & pain....
-gain & loss....
-status & disrepute....
-praise & blame.....
2-bringing in insight.....
-remembering that the human experience, by its nature, is subject to change.....
-remembering that life is in a constant state of change....
-remembering that the vicissitudes are part of life.....
-remembering that illness, aging, death, and separations are unavoidable....
3-inclining to equanimity and acceptance....
-inclining the mind to these qualities....
4-centering in the breath.....
-in the qualities of jhana, including ease, pleasure, contentedness, tranquility....
-reading.....
-"At Ease in the World" (from Skillful Pleasure)
| skillful_pleasure_at_ease_in_world.pdf |
"In the Midst of Things" (from Skillful Pleasure)
"In the Midst of Things" (from Skillful Pleasure)
| breath_meditation_in_the_midst_of_things.pdf |
"There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
"'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.
"'I am subject to illness, have not gone beyond illness.' ...
"'I am subject to death, have not gone beyond death.' ...
"'I will grow different, separate from all that is dear and appealing to me.' ...
"'I am the owner of my actions,[1] heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ...
"These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained."
(AN 5.57)
"Monks, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions. Which eight? Gain, loss, status, disgrace, censure, praise, pleasure, & pain. These are the eight worldly conditions that spin after the world, and the world spins after these eight worldly conditions.
"For an uninstructed run-of-the-mill person there arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. For a well-instructed disciple of the noble ones there also arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. So what difference, what distinction, what distinguishing factor is there between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Gain arises for an uninstructed run-of-the-mill person. He does not reflect, 'Gain has arisen for me. It is inconstant, stressful, & subject to change.' He does not discern it as it actually is.
"Loss arises... Status arises... Disgrace arises... Censure arises... Praise arises... Pleasure arises...
"Pain arises. He does not reflect, 'Pain has arisen for me. It is inconstant, stressful, & subject to change.' He does not discern it as it actually is.
"His mind remains consumed with the gain. His mind remains consumed with the loss... with the status... the disgrace... the censure... the praise... the pleasure. His mind remains consumed with the pain.
"He welcomes the arisen gain and rebels against the arisen loss. He welcomes the arisen status and rebels against the arisen disgrace. He welcomes the arisen praise and rebels against the arisen censure. He welcomes the arisen pleasure and rebels against the arisen pain. As he is thus engaged in welcoming & rebelling, he is not released from birth, aging, or death; from sorrows, lamentations, pains, distresses, or despairs. He is not released, I tell you, from suffering & stress.
"Now, gain arises for a well-instructed disciple of the noble ones. He reflects, 'Gain has arisen for me. It is inconstant, stressful, & subject to change.' He discerns it as it actually is.
"Loss arises... Status arises... Disgrace arises... Censure arises... Praise arises... Pleasure arises...
"Pain arises. He reflects, 'Pain has arisen for me. It is inconstant, stressful, & subject to change.' He discerns it as it actually is.
"His mind does not remain consumed with the gain. His mind does not remain consumed with the loss... with the status... the disgrace... the censure... the praise... the pleasure. His mind does not remain consumed with the pain.
"He does not welcome the arisen gain, or rebel against the arisen loss. He does not welcome the arisen status, or rebel against the arisen disgrace. He does not welcome the arisen praise, or rebel against the arisen censure. He does not welcome the arisen pleasure, or rebel against the arisen pain. As he thus abandons welcoming & rebelling, he is released from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is released, I tell you, from suffering & stress.
"This is the difference, this the distinction, this the distinguishing factor between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person."
(AN 8.86)
April 2
-"Don't Later Fall Into Regret"
"Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
(MN 19)
-tenets of practice.....
-as the Buddha explains two basic tenets of dharma practice include ...
1-practice meditation....
-develop jhana/concentration....
-practice mindfulness of breathing.....
2-practice heedfulness.....
-be heedful of your actions.....
-discern whether your actions are skillful or unskillful....
-take skillful action.....
-don't fall into regret.....
-as the Buddha indicates, we should practice now.....
-while we're able to....
-while we're in good health....
-while we're strong enough to practice....
-while we have the time to practice....
-this time we have in the human realm is brief, precious.....
-we have just a short amount of time in which to practice ... in which to develop our goodness....
-being mindful of the emotion of regret.....
-as dharma students we learn to bring awareness to the emotion of regret.....
-we may experience regret over our past unskillfulness....
-we may experience regret over the passing of time....
-over the way things didn't go the way we wanted them to go....
-jobs....
-relationships....
-apartments....
-ABC provides a good practice for being mindful of regret....
-Awareness.....
-we bring awareness to the emotion of regret....
-as a felt sense....
-Breath....
-we cultivate equanimity, space, acceptance....
-Compassion.....
-for the pain of regret.....
-for the our unskillfulness....
-for the inconstant, unreliable nature of the conditioned realm....
-a healing practice.....
-in practicing the way the Buddha suggests - practicing meditation & heedfulness - we undergo a healing process....
-we deveop our goodness....
-our goodness is healing.....
-when all is said and done our goodness is what brings meaning to life....
-our goodnss is reliable....
-our goodness is what we leave behind....
-reading.....
-"The Healing Power of the Precepts" (Thanissaro Bhikkhu)
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
-"Don't Later Fall Into Regret"
"Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
(MN 19)
-tenets of practice.....
-as the Buddha explains two basic tenets of dharma practice include ...
1-practice meditation....
-develop jhana/concentration....
-practice mindfulness of breathing.....
2-practice heedfulness.....
-be heedful of your actions.....
-discern whether your actions are skillful or unskillful....
-take skillful action.....
-don't fall into regret.....
-as the Buddha indicates, we should practice now.....
-while we're able to....
-while we're in good health....
-while we're strong enough to practice....
-while we have the time to practice....
-this time we have in the human realm is brief, precious.....
-we have just a short amount of time in which to practice ... in which to develop our goodness....
-being mindful of the emotion of regret.....
-as dharma students we learn to bring awareness to the emotion of regret.....
-we may experience regret over our past unskillfulness....
-we may experience regret over the passing of time....
-over the way things didn't go the way we wanted them to go....
-jobs....
-relationships....
-apartments....
-ABC provides a good practice for being mindful of regret....
-Awareness.....
-we bring awareness to the emotion of regret....
-as a felt sense....
-Breath....
-we cultivate equanimity, space, acceptance....
-Compassion.....
-for the pain of regret.....
-for the our unskillfulness....
-for the inconstant, unreliable nature of the conditioned realm....
-a healing practice.....
-in practicing the way the Buddha suggests - practicing meditation & heedfulness - we undergo a healing process....
-we deveop our goodness....
-our goodness is healing.....
-when all is said and done our goodness is what brings meaning to life....
-our goodnss is reliable....
-our goodness is what we leave behind....
-reading.....
-"The Healing Power of the Precepts" (Thanissaro Bhikkhu)
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
March 26
-"Suffering & the End of Suffering"
-suffering & ignorance.....
-when we are in a state of suffering (dukkha) we are, in general, blinded to it ...
-we are afflicted with ignorance....
-avijja.....
-non-awareness.....
avijjā: Unawareness; ignorance; obscured awareness; delusion about the nature of the mind.
"Any lack of knowledge with reference to stress (suffering), any lack of knowledge with reference to the origination of stress, any lack of knowledge with reference to the cessation of stress, any lack of knowledge with reference to the way of practice leading to the cessation of stress. This is called ignorance."
(MN 9)
-bringing awareness to the fact of suffering.....
-a simple, important strategy for coming out of ignorance and meeting suffering, is to simply acknowledge the fact of suffering....
-this is an especially useful strategy when we are "stuck" in a pattern of suffering/clinging.....
-the strategy includes.....
-taking a step back from our suffering.....
-acknowledging that "there is suffering".....
-in taking a step back and bringing awareness to the state of suffering (dukkha).....
-we are establishing space/equanimity...we are observing/bringing awareness to the state of suffering....
-there is equanimity....
-including acceptance (of the suffering).....
-we can nurture acceptance by using some simple fabrication, such as "this is way it is in the human/conditioned realm" or "all beings experience suffering"....
-we are establishing space and allowing the heart to understand the experience of suffering....
-this understanding includes.....
-seeing/knowing that the heart is blocked (this is the essence of dukkha).....
-we are allowing the heart to respond with compassion.....
-we can nurture compassion, using some simple fabrication, such as "let me have compassion for myself'.....
-we are able to begin to discern that suffering is not all of our experience.....
-we are able to discern that there is something other than suffering....
-we are able to discern the happiness that is always there.... true happiness.....
-we can nuture this understanding/discernment by using simple fabrication such as "is there a true happiness?".....
-reading.....
“When embraced,
the rod of violence
breeds danger & fear:
Look at people in strife.
I will tell how
I experienced
terror:
Seeing people floundering
like fish in small puddles,
competing with one another--
as I saw this,
fear came into me.
The world was entirely
without substance.
All the directions
were knocked out of line.
Wanting a haven for myself,
I saw nothing that wasn’t laid claim to.
Seeing nothing in the end
but competition,
I felt discontent.
And then I saw
an arrow here,
so very hard to see,
embedded in the heart.
Overcome by this arrow
you run in all directions.
But simply on pulling it out
you don’t run,
you don’t sink.”
(Sn 4.15)
I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree — the tree of awakening — newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. Then, with the passing of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, & delusion.
Then, on realizing the significance of that, he on that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a 'self.'
By whatever means it construes [anything],
it becomes otherwise than that. ]Becoming otherwise,
the world is
attached to becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
(Ud 3.10)
I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:
"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs."
(SN 35.28)
-"Suffering & the End of Suffering"
-suffering & ignorance.....
-when we are in a state of suffering (dukkha) we are, in general, blinded to it ...
-we are afflicted with ignorance....
-avijja.....
-non-awareness.....
avijjā: Unawareness; ignorance; obscured awareness; delusion about the nature of the mind.
"Any lack of knowledge with reference to stress (suffering), any lack of knowledge with reference to the origination of stress, any lack of knowledge with reference to the cessation of stress, any lack of knowledge with reference to the way of practice leading to the cessation of stress. This is called ignorance."
(MN 9)
-bringing awareness to the fact of suffering.....
-a simple, important strategy for coming out of ignorance and meeting suffering, is to simply acknowledge the fact of suffering....
-this is an especially useful strategy when we are "stuck" in a pattern of suffering/clinging.....
-the strategy includes.....
-taking a step back from our suffering.....
-acknowledging that "there is suffering".....
-in taking a step back and bringing awareness to the state of suffering (dukkha).....
-we are establishing space/equanimity...we are observing/bringing awareness to the state of suffering....
-there is equanimity....
-including acceptance (of the suffering).....
-we can nurture acceptance by using some simple fabrication, such as "this is way it is in the human/conditioned realm" or "all beings experience suffering"....
-we are establishing space and allowing the heart to understand the experience of suffering....
-this understanding includes.....
-seeing/knowing that the heart is blocked (this is the essence of dukkha).....
-we are allowing the heart to respond with compassion.....
-we can nurture compassion, using some simple fabrication, such as "let me have compassion for myself'.....
-we are able to begin to discern that suffering is not all of our experience.....
-we are able to discern that there is something other than suffering....
-we are able to discern the happiness that is always there.... true happiness.....
-we can nuture this understanding/discernment by using simple fabrication such as "is there a true happiness?".....
-reading.....
“When embraced,
the rod of violence
breeds danger & fear:
Look at people in strife.
I will tell how
I experienced
terror:
Seeing people floundering
like fish in small puddles,
competing with one another--
as I saw this,
fear came into me.
The world was entirely
without substance.
All the directions
were knocked out of line.
Wanting a haven for myself,
I saw nothing that wasn’t laid claim to.
Seeing nothing in the end
but competition,
I felt discontent.
And then I saw
an arrow here,
so very hard to see,
embedded in the heart.
Overcome by this arrow
you run in all directions.
But simply on pulling it out
you don’t run,
you don’t sink.”
(Sn 4.15)
I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree — the tree of awakening — newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. Then, with the passing of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, & delusion.
Then, on realizing the significance of that, he on that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a 'self.'
By whatever means it construes [anything],
it becomes otherwise than that. ]Becoming otherwise,
the world is
attached to becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
(Ud 3.10)
I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:
"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs."
(SN 35.28)
March 19
-"The Moment"
You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.
(MN 131)
As the Buddha indicates, you have to make a wholehearted effort to put your attention on the present moment. You have to strive “ardently, relentlessly” to live in the present moment.
This is where happiness is found.
Every now and again, as you strive to reside in the present moment, you might want to guide yourself toward recognizing the happiness that’s found only in the moment. It’s another good strategy. As you ground yourself in your breath, you might ask:
Where is happiness found?
Can I find happiness in this moment?
As you incline to the happiness that exists potentially in every moment, you may begin to get intimations of that happiness. You may begin to detect it. The happiness that’s right there. The happiness that’s always there.
When I lodge myself in the present moment, I’m often at least slightly stunned to find happiness right there. Walking to my apartment on a hot summer night, recognizing my impatience, centering myself in my breath, shifting inward, into my body, into my heart, I find that happiness is right there.
When faced with disagreeable experience, you can still know happiness, the happiness inside, the happiness of the heart. You might suppose, when confronted with disagreeable experience, that all your human experience is disagreeable. You might believe that you don’t have any choice except to be unhappy. But it’s not so. Our existence is comprised of many different experiences. The world is wider than our view of it. When things like the weary body, like the weather, are disagreeable, you can still find an agreeable refuge in the breath. You can still find happiness. Happiness is there. If you look, you can find it.
As we move forward, we learn to appreciate the paradoxes of dharma practice. The practice requires extraordinary patience, wild patience. We’re asked to accept that the path unfolds gradually, slowly. At the same time, we’re asked to pay close, urgent attention to the present moment; we’re asked to find happiness right here, in the moment we’re in.
(from The Skill of Living)
When Death Comes (Mary Oliver)
When death comes
like the hungry bear in autumn;
when death comes and takes all the bright coins from his purse
to buy me, and snaps the purse shut;
when death comes
like the measle-pox
when death comes
like an iceberg between the shoulder blades,
I want to step through the door full of curiosity, wondering:
what is it going to be like, that cottage of darkness?
And therefore I look upon everything
as a brotherhood and a sisterhood,
and I look upon time as no more than an idea,
and I consider eternity as another possibility,
and I think of each life as a flower, as common
as a field daisy, and as singular,
and each name a comfortable music in the mouth,
tending, as all music does, toward silence,
and each body a lion of courage, and something
precious to the earth.
When it's over, I want to say all my life
I was a bride married to amazement.
I was the bridegroom, taking the world into my arms.
When it's over, I don't want to wonder
if I have made of my life something particular, and real.
I don't want to find myself sighing and frightened,
or full of argument.
I don't want to end up simply having visited this world.
-"The Moment"
You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.
(MN 131)
As the Buddha indicates, you have to make a wholehearted effort to put your attention on the present moment. You have to strive “ardently, relentlessly” to live in the present moment.
This is where happiness is found.
Every now and again, as you strive to reside in the present moment, you might want to guide yourself toward recognizing the happiness that’s found only in the moment. It’s another good strategy. As you ground yourself in your breath, you might ask:
Where is happiness found?
Can I find happiness in this moment?
As you incline to the happiness that exists potentially in every moment, you may begin to get intimations of that happiness. You may begin to detect it. The happiness that’s right there. The happiness that’s always there.
When I lodge myself in the present moment, I’m often at least slightly stunned to find happiness right there. Walking to my apartment on a hot summer night, recognizing my impatience, centering myself in my breath, shifting inward, into my body, into my heart, I find that happiness is right there.
When faced with disagreeable experience, you can still know happiness, the happiness inside, the happiness of the heart. You might suppose, when confronted with disagreeable experience, that all your human experience is disagreeable. You might believe that you don’t have any choice except to be unhappy. But it’s not so. Our existence is comprised of many different experiences. The world is wider than our view of it. When things like the weary body, like the weather, are disagreeable, you can still find an agreeable refuge in the breath. You can still find happiness. Happiness is there. If you look, you can find it.
As we move forward, we learn to appreciate the paradoxes of dharma practice. The practice requires extraordinary patience, wild patience. We’re asked to accept that the path unfolds gradually, slowly. At the same time, we’re asked to pay close, urgent attention to the present moment; we’re asked to find happiness right here, in the moment we’re in.
(from The Skill of Living)
When Death Comes (Mary Oliver)
When death comes
like the hungry bear in autumn;
when death comes and takes all the bright coins from his purse
to buy me, and snaps the purse shut;
when death comes
like the measle-pox
when death comes
like an iceberg between the shoulder blades,
I want to step through the door full of curiosity, wondering:
what is it going to be like, that cottage of darkness?
And therefore I look upon everything
as a brotherhood and a sisterhood,
and I look upon time as no more than an idea,
and I consider eternity as another possibility,
and I think of each life as a flower, as common
as a field daisy, and as singular,
and each name a comfortable music in the mouth,
tending, as all music does, toward silence,
and each body a lion of courage, and something
precious to the earth.
When it's over, I want to say all my life
I was a bride married to amazement.
I was the bridegroom, taking the world into my arms.
When it's over, I don't want to wonder
if I have made of my life something particular, and real.
I don't want to find myself sighing and frightened,
or full of argument.
I don't want to end up simply having visited this world.
March 12
-"The Conditioned & the Unconditioned"
-conditioned things.....
-as the Buddha explained to Rahula, we should learn to see the not-self nature of conditioned experience....
-the experience of body & mind.....
-the five clinging-aggregates....
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. Then the Blessed One, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms. And Ven. Rahula, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms following right behind the Blessed One.[1] Then the Blessed One, looking back at Rahula, addressed him: "Rahula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"
"Just form, O Blessed One? Just form, O One Well-gone?"
"Form, Rahula, & feeling & perception & fabrications & consciousness."
(MN 62)
-the dhamma eye.....
-the development of the path, including right concentration (jhana) leads to the arising of the dhamma eye….
-the dhamma eye is a way of seeing….
-skillful perception….
-when we look at the experience of body & mind, we see into the impermanent (anicca) and not-self (anatta) nature of experience…..
That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.
(SN 56.11)
-as the dhamma eye develops … we see into the conditioned, unsatisfactory nature of conditioned things … and we begin to develop disenchantment with the conditioned realm....
-we gradually lessen our preoccupation with the conditoned realm ... and we turn to what is not conditioned....
-no longer preoccupied with the conditoned,... we are able to see what is unconditioned…..
-the deathless…..
-nibbana....
-true happiness.....
-reading.....
-"The Greater Exhortation to Rahula" (MN 62)
-listening.....
-"The Doors to the Deathless Are Open" (Ajahan Amaro)
-"The Conditioned & the Unconditioned"
-conditioned things.....
-as the Buddha explained to Rahula, we should learn to see the not-self nature of conditioned experience....
-the experience of body & mind.....
-the five clinging-aggregates....
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. Then the Blessed One, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms. And Ven. Rahula, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms following right behind the Blessed One.[1] Then the Blessed One, looking back at Rahula, addressed him: "Rahula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"
"Just form, O Blessed One? Just form, O One Well-gone?"
"Form, Rahula, & feeling & perception & fabrications & consciousness."
(MN 62)
-the dhamma eye.....
-the development of the path, including right concentration (jhana) leads to the arising of the dhamma eye….
-the dhamma eye is a way of seeing….
-skillful perception….
-when we look at the experience of body & mind, we see into the impermanent (anicca) and not-self (anatta) nature of experience…..
That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.
(SN 56.11)
-as the dhamma eye develops … we see into the conditioned, unsatisfactory nature of conditioned things … and we begin to develop disenchantment with the conditioned realm....
-we gradually lessen our preoccupation with the conditoned realm ... and we turn to what is not conditioned....
-no longer preoccupied with the conditoned,... we are able to see what is unconditioned…..
-the deathless…..
-nibbana....
-true happiness.....
-reading.....
-"The Greater Exhortation to Rahula" (MN 62)
-listening.....
-"The Doors to the Deathless Are Open" (Ajahan Amaro)
March Daylong Retreat
March 18
PS 3, Hudson & Grove Sts., NYC
10am – 5pm
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
March Daylong Retreat
March 18
PS 3, Hudson & Grove Sts., NYC
10am – 5pm
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
March 5
-"Train for Peace"
-steps of breath meditation.....
-step one: putting & keeping the mind on the breath.....
-we put the mind on the breath at one point....
-where we can feel the breath.....
-where the breath feels relatively comfortable....
-we put & keep the mind on the breath by using directed thought (vitakka).....
-we tell ourselves to focus on the breath....
-using a word, words, phrases, or images....
-we keep the breath in mind; this is mindfulness; we remember to keep the mind on the breath....
-we use directed thought to keep the mind on the breath to the extent that it is necessary....
-we are mindful of the full in-breath and out-breath.....
-step two: cultivating an easeful, pleasurable breath....
-when there is mindfulness & alertness, we can bring in step two….
-this step has two components:
a) evaluation (vicara)…..
-focusing on the breath at the one point, we evaluate the breath...
-we discern the quality of the breath…..
-we notice dis-ease in the breath…..
-gradually in the process, the breath will become more easeful....
-as the breath becomes easeful, we notice the ease in the breath....
-as the breath becomes increasingly easeful, we then cultivate the easeful breath....
b)cultivate the easeful breath....
-we focus on the easeful quality in the breath ... and we allow that easeful quality to pervade the breath....
-at this juncture we may notice that a certain kind of breath is most easeful....
-we allow this easeful breath to unfold....
-four kinds of breath.....
-as Ajaan Lee explains, the most easeful breath could in any meditation be one of four basic types:
-long in, long out....
-longer in, shorter out....
-shorter in, longer our....
-short in, short out.....
-whichever kind of breath is most easeful, we allow that breath to develop....
-step three: developing a pleasurable abiding in the body....
-we notice how the breath conditions the body….
-we notice how, as the breath becomes more easeful, the body takes on an easeful quality....
-as the body becomes more easeful, we can include step three.....
-the step includes.....
-expanding our awareness to the full body.....
-now we are "spreading" mindfulness into all the regions of the body…..
-and we are discerning the easeful "breath energy" in the body....
-we can spread our awareness throughout the body by…..
1-moving the mindfulness through various areas of the body ... beginning with areas where the breath energy is flowing easefully ... then moving into more neutral areas, where we might not have much mindfulness…..then moving into areas where there may be some dis-ease.....
2-doing a body scan....
3-practicing full body breathing....
-step four: resting the mind on the breath at one point....
-after expanding our awareness to the full body, we often return the focus to the breath at one point….
-at this juncture in the meditation, we may be simply resting the mind on the breath.......
-we are still using some directed thought and evaluation, but we are not so much proactively engage in cultivating an easeful breath or an easeful abiding in the body…..
-we have, at this stage, a background awareness of the body....
-we are aware of the qualities of ease, pleasure, tranquility…..
-reading.....
-"The Strategy of a Peaceful Mind" (Ajaan Suwat)
The determination to train for peace helps maintain your sense of direction in this process, for it reminds you that the only true happiness is peace of mind, and that you want to look for ever-increasing levels of peace as they become possible through the practice. This determination emulates the trait that the Buddha said was essential to his Awakening: the unwillingness to rest content with lesser levels of stillness when higher levels could be attained. In this way, the stages of concentration, instead of becoming obstacles or dangers on the path, serve as stepping-stones to greater sensitivity and, through that sensitivity, to the ultimate peace where all passion, aversion, and delusion grow still.
(Thanissaro Bhikkhu)
-listening.....
-"Train for Peace"
-steps of breath meditation.....
-step one: putting & keeping the mind on the breath.....
-we put the mind on the breath at one point....
-where we can feel the breath.....
-where the breath feels relatively comfortable....
-we put & keep the mind on the breath by using directed thought (vitakka).....
-we tell ourselves to focus on the breath....
-using a word, words, phrases, or images....
-we keep the breath in mind; this is mindfulness; we remember to keep the mind on the breath....
-we use directed thought to keep the mind on the breath to the extent that it is necessary....
-we are mindful of the full in-breath and out-breath.....
-step two: cultivating an easeful, pleasurable breath....
-when there is mindfulness & alertness, we can bring in step two….
-this step has two components:
a) evaluation (vicara)…..
-focusing on the breath at the one point, we evaluate the breath...
-we discern the quality of the breath…..
-we notice dis-ease in the breath…..
-gradually in the process, the breath will become more easeful....
-as the breath becomes easeful, we notice the ease in the breath....
-as the breath becomes increasingly easeful, we then cultivate the easeful breath....
b)cultivate the easeful breath....
-we focus on the easeful quality in the breath ... and we allow that easeful quality to pervade the breath....
-at this juncture we may notice that a certain kind of breath is most easeful....
-we allow this easeful breath to unfold....
-four kinds of breath.....
-as Ajaan Lee explains, the most easeful breath could in any meditation be one of four basic types:
-long in, long out....
-longer in, shorter out....
-shorter in, longer our....
-short in, short out.....
-whichever kind of breath is most easeful, we allow that breath to develop....
-step three: developing a pleasurable abiding in the body....
-we notice how the breath conditions the body….
-we notice how, as the breath becomes more easeful, the body takes on an easeful quality....
-as the body becomes more easeful, we can include step three.....
-the step includes.....
-expanding our awareness to the full body.....
-now we are "spreading" mindfulness into all the regions of the body…..
-and we are discerning the easeful "breath energy" in the body....
-we can spread our awareness throughout the body by…..
1-moving the mindfulness through various areas of the body ... beginning with areas where the breath energy is flowing easefully ... then moving into more neutral areas, where we might not have much mindfulness…..then moving into areas where there may be some dis-ease.....
2-doing a body scan....
3-practicing full body breathing....
-step four: resting the mind on the breath at one point....
-after expanding our awareness to the full body, we often return the focus to the breath at one point….
-at this juncture in the meditation, we may be simply resting the mind on the breath.......
-we are still using some directed thought and evaluation, but we are not so much proactively engage in cultivating an easeful breath or an easeful abiding in the body…..
-we have, at this stage, a background awareness of the body....
-we are aware of the qualities of ease, pleasure, tranquility…..
-reading.....
-"The Strategy of a Peaceful Mind" (Ajaan Suwat)
The determination to train for peace helps maintain your sense of direction in this process, for it reminds you that the only true happiness is peace of mind, and that you want to look for ever-increasing levels of peace as they become possible through the practice. This determination emulates the trait that the Buddha said was essential to his Awakening: the unwillingness to rest content with lesser levels of stillness when higher levels could be attained. In this way, the stages of concentration, instead of becoming obstacles or dangers on the path, serve as stepping-stones to greater sensitivity and, through that sensitivity, to the ultimate peace where all passion, aversion, and delusion grow still.
(Thanissaro Bhikkhu)
-listening.....
February 26
-"Mental Training"
-changing our habitual patterns of thinking.....
-our capacity to change ... to find a greater happiness in this life ... depends on changing our habitual ways of thinking....
-as the Buddha tells us, all that we are begins with our thoughts.....
We are what we think.
All that we are arises with our
thoughts.
With our thoughts we make the
world.
Speak or act with an impure mind
And trouble will follow you
As the wheel follows the ox that draws
the cart.
We are what we think.
All that we are arises with our
thoughts.
With our thoughts we make the
world.
Speak or act with a pure mind
And happiness will follow you
As your shadow, unshakable.
(Dhp 1)
-cultivating skillful thinking.....
-our practice, in working with thinking, and in working with all the aspects of mental training, is a practice of abandoning and cultivating....
-we learn to abandon unskillful thinking....and to cultivate skillful thinking.....
-some important ways in which to cultivate skillful thinking include.....
-cultivating skillful thinking about ourselves....
-we learn to….
-cultivate thinking in which we reflect on our goodness….
-our merit…..
-generosity....
-virtue…..
-effort & determination in training the mind and opening the heart…..
-cultivate thinking informed by lovingkindness….
-we remember our wish to be happy….
-our wish for happiness of heart.....
-cultivate thinking informed by compassion….
-we reflect on our dukkha (the burdens on the heart)….
-we reflect on our wish to be free from dukkha…..
- -cultivating skillful thinking about others....
-we learn to….
-cultivate thinking in which we reflect on the goodness of others....
-parents…..
-teachers....
-Buddha & the Noble Sangha…..
-spiritual friends (kalyana mitta)…..
-family & friends....
-beings who shown us kindness....
-cultivate thinking informed by lovingkindness for others.....
-we remember that other beings, like us, have a wish to be happy….
-we reflect on our wish for others, that they know happiness of heart.....
-cultivate thinking informed by compassion for others.....
-we reflect on the dukkha (the burdens on the heart) that others are afflicted with….
-we reflect on our wish for others that they be free from dukkha…..
-cultivating skillful thinking about life....
-we learn to….
-cultivate thinking in which we reflect on our the preciousness of life….
-the blessing of life ... the blessing that it is to have been given this gift of life…..
-the blessing of this day....
-the blessing of this moment…..
-reflection: do I make an effort every day to reflect on the blessing of life...?
-reading.....
"Furthermore, there is the case where you recollect your own generosity: 'It is a gain, a great gain for me, that — among people overcome with the stain of possessiveness — I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.' At any time when a disciple of the noble ones is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed senses pleasure. In one sensing pleasure, the mind becomes concentrated.
"Mahanama, you should develop this recollection of generosity while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
(AN 11.13)
I have heard that on one occasion a certain monk was dwelling among the Kosalans in a forest thicket. Now at that time, he spent the day's abiding thinking evil, unskillful thoughts: i.e., thoughts of sensuality, thoughts of ill will, thoughts of doing harm.
Then the devata inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse:
"From inappropriate attention
you're being chewed by your thoughts.
Relinquishing what's inappropriate,
contemplate
appropriately.
Keeping your mind on the Teacher,
the Dhamma, the Sangha, your virtues,
you will arrive at
joy,
rapture,
pleasure
without doubt.
Then, saturated
with joy,
you will put an end
to suffering & stress."
The monk, chastened by the devata, came to his senses.
(SN 9.11)
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
-"Mental Training"
-changing our habitual patterns of thinking.....
-our capacity to change ... to find a greater happiness in this life ... depends on changing our habitual ways of thinking....
-as the Buddha tells us, all that we are begins with our thoughts.....
We are what we think.
All that we are arises with our
thoughts.
With our thoughts we make the
world.
Speak or act with an impure mind
And trouble will follow you
As the wheel follows the ox that draws
the cart.
We are what we think.
All that we are arises with our
thoughts.
With our thoughts we make the
world.
Speak or act with a pure mind
And happiness will follow you
As your shadow, unshakable.
(Dhp 1)
-cultivating skillful thinking.....
-our practice, in working with thinking, and in working with all the aspects of mental training, is a practice of abandoning and cultivating....
-we learn to abandon unskillful thinking....and to cultivate skillful thinking.....
-some important ways in which to cultivate skillful thinking include.....
-cultivating skillful thinking about ourselves....
-we learn to….
-cultivate thinking in which we reflect on our goodness….
-our merit…..
-generosity....
-virtue…..
-effort & determination in training the mind and opening the heart…..
-cultivate thinking informed by lovingkindness….
-we remember our wish to be happy….
-our wish for happiness of heart.....
-cultivate thinking informed by compassion….
-we reflect on our dukkha (the burdens on the heart)….
-we reflect on our wish to be free from dukkha…..
- -cultivating skillful thinking about others....
-we learn to….
-cultivate thinking in which we reflect on the goodness of others....
-parents…..
-teachers....
-Buddha & the Noble Sangha…..
-spiritual friends (kalyana mitta)…..
-family & friends....
-beings who shown us kindness....
-cultivate thinking informed by lovingkindness for others.....
-we remember that other beings, like us, have a wish to be happy….
-we reflect on our wish for others, that they know happiness of heart.....
-cultivate thinking informed by compassion for others.....
-we reflect on the dukkha (the burdens on the heart) that others are afflicted with….
-we reflect on our wish for others that they be free from dukkha…..
-cultivating skillful thinking about life....
-we learn to….
-cultivate thinking in which we reflect on our the preciousness of life….
-the blessing of life ... the blessing that it is to have been given this gift of life…..
-the blessing of this day....
-the blessing of this moment…..
-reflection: do I make an effort every day to reflect on the blessing of life...?
-reading.....
"Furthermore, there is the case where you recollect your own generosity: 'It is a gain, a great gain for me, that — among people overcome with the stain of possessiveness — I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.' At any time when a disciple of the noble ones is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed senses pleasure. In one sensing pleasure, the mind becomes concentrated.
"Mahanama, you should develop this recollection of generosity while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
(AN 11.13)
I have heard that on one occasion a certain monk was dwelling among the Kosalans in a forest thicket. Now at that time, he spent the day's abiding thinking evil, unskillful thoughts: i.e., thoughts of sensuality, thoughts of ill will, thoughts of doing harm.
Then the devata inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse:
"From inappropriate attention
you're being chewed by your thoughts.
Relinquishing what's inappropriate,
contemplate
appropriately.
Keeping your mind on the Teacher,
the Dhamma, the Sangha, your virtues,
you will arrive at
joy,
rapture,
pleasure
without doubt.
Then, saturated
with joy,
you will put an end
to suffering & stress."
The monk, chastened by the devata, came to his senses.
(SN 9.11)
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
February 19
-"What the Heart Wants"
-seeing for ourselves.....
-in his teaching to the Kalamas (AN 3.65) the Buddha explains that we look and see for ourselves what supports the heart ... what bring brings about happiness of heart.....
-we should look and see for ourselve what it is we need to do in order to know happiness of heart.....
"So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them." (AN 3.65)
-the "world" tells us that happiness is found in.....
-sense pleasures....
-gain ... money ... material possessions.....
-status.....
-praise.....
-we should question what the world is telling us, the Buddha says, and we should see for ourselves what brings true happiiness....
-in explaining his teaching to the Kalamas, the Buddha, asks us to reflect on our actions:
-are actions informed by aversion, desire, delusion conducive to happpiness of heart....?
-are actions informed by metta & compassion conducive to happiness of heart....?
-appropriate attention....
-in practicing appropriate attention, we are paying attention to our experience in the manner conducive to knowing true happiness….
-we are focusing our attention on what needs to be focused on, in order for us to know happiness of heart….
-in practicing appropriate attention, we are paying attention to our experience in terms of the law of karma….
-we are looking at our actions, what we are doing, how we are doing it…..
-we are reflecting, “is what I’m doing unskillful … or is it skillful….?
-that which is unskillful leads to suffering…..
-that which is skillful leads to true happiness…..
When we look at ourselves with appropriate attention, we focus not on what we are, but on what we’re doing—and in particular on whether what we’re doing is unskillful—leading to suffering—or skillful, leading to its end.” (Thanissaro Bhikkhu)
-the practice of appropriate attention is, then, largely a practice of reflection….
-we are looking at our actions, and asking whether what we’re doing is unskillful or skillful….
-as Ajahn Amaro defines the term, appropriate attention is: wise reflection…..
-there are essentially two levels of practicing appropriate attention….
-mundane….
-transcendent…..
-in practicing appropriate attention, on the mundane level, we are paying attention to:
-physical actions (our deeds)….
-verbal actions (speech)…..
-mental actions (thinking)…..
-looking at our actions, we reflect: is what I’m doing unskillful…? Or skillful…?
-in practicing appropriate attention on the transcendent level, we are paying attention to what we’re doing in terms of our experience of body & mind, in terms of the four noble truths….
-we are looking at dukkha and how we are causing it by clinging (first noble truth)….
-we are reflecting on our action of clinging.....
-asking questions such as......
-"am I clinging, holding on to this experience of body/mind....?"
-"what is is like when I am holding on...?"
-"what are the long terms consequences of holding on....?"
-"do I have to hold on.....?"
-"what would it be like if I didn't hold on....?"
-we are also reflecting on what it is like when we let go....
-when we let go of the burdens on the heart.....
-we are reflecting on what it is like when there is an absence of holding on....
-what is is like when the heart is free of its burdens....
-what the heart wants.....
-as we practicing skillfully, applying appropriate attention to what we are doing.....
-we come to understand that the heart doesn't want the "things" of the world.....
-we come to understand that the heart wants t be free of its burdens.......
-we come to understand that the heart wants to be free ... the heart wants happiness.....
-reading.....
I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & brahmans, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.
As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some brahmans & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other brahmans & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable brahmans & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.
"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When adopted & carried out, do they lead to harm & to suffering, or not?"
"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.
"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When adopted & carried out, do they lead to welfare & to happiness, or not?"
"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will"
(AN 3.65)
-"What the Heart Wants"
-seeing for ourselves.....
-in his teaching to the Kalamas (AN 3.65) the Buddha explains that we look and see for ourselves what supports the heart ... what bring brings about happiness of heart.....
-we should look and see for ourselve what it is we need to do in order to know happiness of heart.....
"So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them." (AN 3.65)
-the "world" tells us that happiness is found in.....
-sense pleasures....
-gain ... money ... material possessions.....
-status.....
-praise.....
-we should question what the world is telling us, the Buddha says, and we should see for ourselves what brings true happiiness....
-in explaining his teaching to the Kalamas, the Buddha, asks us to reflect on our actions:
-are actions informed by aversion, desire, delusion conducive to happpiness of heart....?
-are actions informed by metta & compassion conducive to happiness of heart....?
-appropriate attention....
-in practicing appropriate attention, we are paying attention to our experience in the manner conducive to knowing true happiness….
-we are focusing our attention on what needs to be focused on, in order for us to know happiness of heart….
-in practicing appropriate attention, we are paying attention to our experience in terms of the law of karma….
-we are looking at our actions, what we are doing, how we are doing it…..
-we are reflecting, “is what I’m doing unskillful … or is it skillful….?
-that which is unskillful leads to suffering…..
-that which is skillful leads to true happiness…..
When we look at ourselves with appropriate attention, we focus not on what we are, but on what we’re doing—and in particular on whether what we’re doing is unskillful—leading to suffering—or skillful, leading to its end.” (Thanissaro Bhikkhu)
-the practice of appropriate attention is, then, largely a practice of reflection….
-we are looking at our actions, and asking whether what we’re doing is unskillful or skillful….
-as Ajahn Amaro defines the term, appropriate attention is: wise reflection…..
-there are essentially two levels of practicing appropriate attention….
-mundane….
-transcendent…..
-in practicing appropriate attention, on the mundane level, we are paying attention to:
-physical actions (our deeds)….
-verbal actions (speech)…..
-mental actions (thinking)…..
-looking at our actions, we reflect: is what I’m doing unskillful…? Or skillful…?
-in practicing appropriate attention on the transcendent level, we are paying attention to what we’re doing in terms of our experience of body & mind, in terms of the four noble truths….
-we are looking at dukkha and how we are causing it by clinging (first noble truth)….
-we are reflecting on our action of clinging.....
-asking questions such as......
-"am I clinging, holding on to this experience of body/mind....?"
-"what is is like when I am holding on...?"
-"what are the long terms consequences of holding on....?"
-"do I have to hold on.....?"
-"what would it be like if I didn't hold on....?"
-we are also reflecting on what it is like when we let go....
-when we let go of the burdens on the heart.....
-we are reflecting on what it is like when there is an absence of holding on....
-what is is like when the heart is free of its burdens....
-what the heart wants.....
-as we practicing skillfully, applying appropriate attention to what we are doing.....
-we come to understand that the heart doesn't want the "things" of the world.....
-we come to understand that the heart wants t be free of its burdens.......
-we come to understand that the heart wants to be free ... the heart wants happiness.....
-reading.....
I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & brahmans, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.
As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some brahmans & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other brahmans & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable brahmans & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.
"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When adopted & carried out, do they lead to harm & to suffering, or not?"
"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.
"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When adopted & carried out, do they lead to welfare & to happiness, or not?"
"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will"
(AN 3.65)
The Practice of Appreciative Joy - Daylong Retreat
Saturday, February 25
10am -11:30am (EST)
1pm - 2:30pm
4pm - 5:30pm
Fee by donation
Please send an email to register for the daylong retreat and receive the Zoom link.
February 12
-"Judging Ourselves, Judging Others"
"Therefore, Ananda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. “ (AN 10.75)
-judging ourselvesl.....
-we may be afflicted by self-judgment.....
-emotions & thought imbued with aversion toward ourselves.....
-unskillful self-criticism.....
-self-loathing....
-low self-esteem.....
-the Buddha's teachings offering various strategies/skills by which we learn to alleviate the habitual pattern of self-judgment....
-one of the most important of these skill is to learn to refrain from judging others....
-the judgement of others perpetuate and strengthens our habit of self judgment....
-conversely, the lessening of judgment of others will conduce to the lessening of self judgment.....
-judging others....
-we may be in the the habit of engaging in unskillful judging of others....
-emotions and actions, including speech and thinking, that is imbued with aversion toward others....
-ill will toward others....
-criticism of others....
-two strategies for lessening the judgment of others....
1-bring awareness to the experience of judgment....
-ABC is a good strategy......
-recognizing that we're engaging in judgment of others....
A-bring awareness to the quality of judgment.....
-in real time.....
-as a felt sensation in the body....
-observe, with space & acceptance, for a few seconds....
B-put the mind on an easeful center in the breath.....
C-cultivate compassion for ourselves, in light of our suffering.....
2-practice heedfulness of judging others......
-seeing when we are engaged in action imbued with judgment of others....
-speech.....
-thinking......
-reflecting on our actions.....
-asking questions such as......
-"is it useful....?"
-"is it in my best interests....?"
-"is it for my long term benefit.....?"
-"what are the consequences....?"
-the consequences of judging others.....
-in reflecting on the consequences of judging others.....
-we can remember that when we engage in juding others, this action conduces to self-judgment.....
-we can remember that if we want to be free from painful self-judgment, it will be to our long term benefit to refrain from judging others.......
-reading.....
"Monks, a person endowed with these four qualities can be known as 'a person of no integrity.' Which four?
"There is the case where a person of no integrity, when unasked, reveals another person's bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points in full & in detail, without omission, without holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal another person's good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal his own bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when unasked, reveals his own good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person of no integrity.'
"Now, a person endowed with these four qualities can be known as 'a person of integrity.' Which four?
"There is the case where a person of integrity, when asked, does not reveal another person's bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when unasked, reveals another person's good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when unasked, reveals his own bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when asked, does not reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person of integrity.'"
(AN 4.73)
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
-"Judging Ourselves, Judging Others"
"Therefore, Ananda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. “ (AN 10.75)
-judging ourselvesl.....
-we may be afflicted by self-judgment.....
-emotions & thought imbued with aversion toward ourselves.....
-unskillful self-criticism.....
-self-loathing....
-low self-esteem.....
-the Buddha's teachings offering various strategies/skills by which we learn to alleviate the habitual pattern of self-judgment....
-one of the most important of these skill is to learn to refrain from judging others....
-the judgement of others perpetuate and strengthens our habit of self judgment....
-conversely, the lessening of judgment of others will conduce to the lessening of self judgment.....
-judging others....
-we may be in the the habit of engaging in unskillful judging of others....
-emotions and actions, including speech and thinking, that is imbued with aversion toward others....
-ill will toward others....
-criticism of others....
-two strategies for lessening the judgment of others....
1-bring awareness to the experience of judgment....
-ABC is a good strategy......
-recognizing that we're engaging in judgment of others....
A-bring awareness to the quality of judgment.....
-in real time.....
-as a felt sensation in the body....
-observe, with space & acceptance, for a few seconds....
B-put the mind on an easeful center in the breath.....
C-cultivate compassion for ourselves, in light of our suffering.....
2-practice heedfulness of judging others......
-seeing when we are engaged in action imbued with judgment of others....
-speech.....
-thinking......
-reflecting on our actions.....
-asking questions such as......
-"is it useful....?"
-"is it in my best interests....?"
-"is it for my long term benefit.....?"
-"what are the consequences....?"
-the consequences of judging others.....
-in reflecting on the consequences of judging others.....
-we can remember that when we engage in juding others, this action conduces to self-judgment.....
-we can remember that if we want to be free from painful self-judgment, it will be to our long term benefit to refrain from judging others.......
-reading.....
"Monks, a person endowed with these four qualities can be known as 'a person of no integrity.' Which four?
"There is the case where a person of no integrity, when unasked, reveals another person's bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points in full & in detail, without omission, without holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal another person's good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal his own bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when unasked, reveals his own good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person of no integrity.'
"Now, a person endowed with these four qualities can be known as 'a person of integrity.' Which four?
"There is the case where a person of integrity, when asked, does not reveal another person's bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when unasked, reveals another person's good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when unasked, reveals his own bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when asked, does not reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person of integrity.'"
(AN 4.73)
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
February 5
-"The Path & the Goal"
-the path has a goal.....
-the Buddha's path is a path.....
-like all paths, the path leads somewhere.....
-the path has a goal.....
-the Buddha's path, the dharma .... leads to the goal of true happiness.....
-the happiness of the heart....
-the goodness within....
-the dharma within.....
-as dharma students, we learn to have the goal of true happiness.....
-the path....
-the Buddha's path, the noble eight-fold path, leads us to the goal of true happiness....
-in following the path we develop....
-right understanding....
-the understanding that there is a true happiness and that it is something that we can know....
-right resolve....
-the resolve to make an effort to know true happiness....
-right action....
-we make an effort to take skillful action: action informed by the heart.....
-in doing so, we begin to connect to the heart....
-we begin to know happiness of heart....
-right concentration.....
-the cultivation of concentration (jhana) enables us to come closer to the heart ... to the goodness with in....
-the cultivation of concentration enables us to let go of what we're doing that's blocking us from the heart....
-right concentration put us in position to know the goal....
-the path is non-linear.....
-this means that as we move along the path ... we gradually begin to know the goal.....
-gradually, we're able to touch into the happiness of heart ... the goodness within....
-to this end, it's important that, as we move along the path, we incline to knowing the goal....
-to knowing the heart.....
-to knowing the goodness within....
-to knowing the dharma within.....
-reading.....
-"The Path Has a Goal" (Thanissaro Bhikkhu)
The path is a noble path. In the Buddha’s terms, this means that it leads to a goal that is unfabricated, and therefore free from change—with no aging, illness, or death. Because the path is fabricated, the goal is not simply different from the path, it is radically different—so different that the final act of the path, before reaching the goal, is to abandon the path along with everything else. Although some skills developed along the path remain for those who have completed the path—their mindfulness, for instance, is constant—the calm, the pleasure, the equanimity, and even the consciousness present in the goal are radically separate from the calm, pleasure, equanimity, and consciousness developed on the path.
(Thanissaro Bhikkhu)
Repeatedly in the Canon, the concept of “path” is paired with “fruit”: the rewards that come from following the path. Similarly, the Dhamma—one of the Buddha’s names for his teachings—is often paired with “attha,” which carries several related meanings, such as “goal,” “benefit,” and “meaning.” The implication here is that the Buddha’s teachings are worthwhile because they are a means to a beneficial goal—and that they reveal their true meaning only when that goal is attained. The Buddha taught these teachings so that his listeners would put them into action and reap the fruit for themselves. This point is reinforced by other metaphors that he and his disciples used to describe his teachings: a vehicle, a set of relay chariots, a raft to the further shore. The path is a means to an end, and finds its meaning and value in leading to an end that’s worthwhile.
(Thanissaro Bhikkhu)
“And which is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding? Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding.”
(SN 56.11)
Work. Keep digging your well.
Don’t think about getting off from work.
Water is there somewhere.
Submit to a daily practice.
Your loyalty to that
Is a ring on the door.
Keep knocking, and the joy inside
Will eventually open a window
And look out to see who’s there.
(Rumi)
-"The Path & the Goal"
-the path has a goal.....
-the Buddha's path is a path.....
-like all paths, the path leads somewhere.....
-the path has a goal.....
-the Buddha's path, the dharma .... leads to the goal of true happiness.....
-the happiness of the heart....
-the goodness within....
-the dharma within.....
-as dharma students, we learn to have the goal of true happiness.....
-the path....
-the Buddha's path, the noble eight-fold path, leads us to the goal of true happiness....
-in following the path we develop....
-right understanding....
-the understanding that there is a true happiness and that it is something that we can know....
-right resolve....
-the resolve to make an effort to know true happiness....
-right action....
-we make an effort to take skillful action: action informed by the heart.....
-in doing so, we begin to connect to the heart....
-we begin to know happiness of heart....
-right concentration.....
-the cultivation of concentration (jhana) enables us to come closer to the heart ... to the goodness with in....
-the cultivation of concentration enables us to let go of what we're doing that's blocking us from the heart....
-right concentration put us in position to know the goal....
-the path is non-linear.....
-this means that as we move along the path ... we gradually begin to know the goal.....
-gradually, we're able to touch into the happiness of heart ... the goodness within....
-to this end, it's important that, as we move along the path, we incline to knowing the goal....
-to knowing the heart.....
-to knowing the goodness within....
-to knowing the dharma within.....
-reading.....
-"The Path Has a Goal" (Thanissaro Bhikkhu)
The path is a noble path. In the Buddha’s terms, this means that it leads to a goal that is unfabricated, and therefore free from change—with no aging, illness, or death. Because the path is fabricated, the goal is not simply different from the path, it is radically different—so different that the final act of the path, before reaching the goal, is to abandon the path along with everything else. Although some skills developed along the path remain for those who have completed the path—their mindfulness, for instance, is constant—the calm, the pleasure, the equanimity, and even the consciousness present in the goal are radically separate from the calm, pleasure, equanimity, and consciousness developed on the path.
(Thanissaro Bhikkhu)
Repeatedly in the Canon, the concept of “path” is paired with “fruit”: the rewards that come from following the path. Similarly, the Dhamma—one of the Buddha’s names for his teachings—is often paired with “attha,” which carries several related meanings, such as “goal,” “benefit,” and “meaning.” The implication here is that the Buddha’s teachings are worthwhile because they are a means to a beneficial goal—and that they reveal their true meaning only when that goal is attained. The Buddha taught these teachings so that his listeners would put them into action and reap the fruit for themselves. This point is reinforced by other metaphors that he and his disciples used to describe his teachings: a vehicle, a set of relay chariots, a raft to the further shore. The path is a means to an end, and finds its meaning and value in leading to an end that’s worthwhile.
(Thanissaro Bhikkhu)
“And which is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding? Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding.”
(SN 56.11)
Work. Keep digging your well.
Don’t think about getting off from work.
Water is there somewhere.
Submit to a daily practice.
Your loyalty to that
Is a ring on the door.
Keep knocking, and the joy inside
Will eventually open a window
And look out to see who’s there.
(Rumi)
January 29
-"Turn To Your Goodness"
-the difficulties in life.....
-the experiences of the world will present us with difficulties, challenges.....
-we may struggle with the conditions of the world: our jobs, relationships and so forth.....
-we may struggle with the body & mind.....
-when there is difficulty, we learn, as dharma students, to take refuge....
-external refuge.....
-we learn to take refuge in community of wise beings....
-internal refuge....
-ultimately, we have to learn to find refuge with in.....
-refuge within....
-as the Buddha tells us, as dharma students we must learn to find refuge within....
"each of you should remain with your self as an island, your self as your refuge...." (SN 47.13)
-in remaining with our selves as a refuge, we turn to our goodness....
-we remember our goodness...
-we have faith in our goodness....
-our goodness.....
-as human beings we have an innate goodness ... as dharma students, we develop this goodness....
-developing our goodness....
-we develop our goodness by following the Buddha's path: the dhamma....
-we develop generosity ... virtue....
-we learn to abandon unskillful action, cultivate skillful action.....
-in following the path, taking refuge in the dhamma, we fully develop our goodness by developing the path of mindfulness…..
-we learn to develop mindfulness of breathing…..
-we develop mindfulness of the body....
-we develop the heart…..
-we develop the dharmma within…..
-we develop our goodness ... we come to know the dhamma within ... through practice…..
-the path of mindfulness……
-the path of mindfulness is grounded in the practice of mindfulness of breathing.....
-our goodness is akaliko ... it is everpresent…..
-we know it more & more as we practice……
-doubt....
-seeing doubt is essential to the process....
-we will encounter doubt as we make an effort to follow the path to the goodness within....
-seeing doubt….
-see doubt as doubt…..
-be resolved not to follow the path of doubt....
-reading.....
-"The Customs of the Noble Ones" (Thanissaro Bhikkhu)
Cunda Sutta (Ven Sariputta's Passing Away)
(SN 47.13)
On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Ven. Sāriputta was staying among the Māgadhans in Nālaka village—diseased, in pain, severely ill. Cunda the novice was his attendant. Then, because of that illness, Ven. Sāriputta totally unbound.
So Cunda the novice, taking Ven. Sāriputta’s bowl & robes, went to Ven. Ānanda in Jeta’s Grove, Anāthapiṇḍika’s monastery, near Sāvatthī, and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda: “Venerable sir, Ven. Sāriputta has totally unbound. Here are his bowl & robes.”
“Cunda, my friend, this news is reason for seeing the Blessed One. Come, let’s go to the Blessed One and report this matter to him.”
“Yes, venerable sir,” Cunda the novice responded to him.
So Ven. Ānanda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ānanda said to the Blessed One, “Lord, just now Cunda the novice said to me, ‘Venerable sir, Ven. Sāriputta has totally unbound. Here are his bowl & robes.’ It was as if my body were drugged, I lost my bearings, things weren’t clear to me, on hearing that Ven. Sāriputta had totally unbound.”
“But, Ānanda, when he totally unbound, did Sāriputta take the aggregate of virtue along with him? Did he take the aggregate of concentration… discernment… release… the aggregate of knowledge & vision of release along with him?”
“No, lord, when he totally unbound, Ven. Sāriputta didn’t take the aggregate of virtue… concentration… discernment… release… the aggregate of knowledge & vision of release along with him. It’s just that he was my instructor & counselor, one who exhorted, urged, roused, & encouraged me. He was tireless in teaching the Dhamma, a help to his companions in the holy life. We miss the nourishment of his Dhamma, the wealth of his Dhamma, his help in the Dhamma.”
“But, Ānanda, haven’t I already taught you the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It’s impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
“Just as if the largest limb were to fall off of a great tree composed of heartwood, standing firm; in the same way, Sāriputta has totally unbound from this great Saṅgha of monks composed of heartwood, standing firm. What else is there to expect? It’s impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
“Therefore, Ānanda, each of you should remain with your self as an island, your self as your refuge, without anything else as a refuge. Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge. And how does a monk remain with his self as an island, his self as his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. This is how a monk remains with his self as an island, his self as his refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge. For those who—now or after I am gone—remain with their self as an island, their self as their refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as their refuge, without anything else as a refuge, they will be the foremost of the monks: those who are desirous of training.”
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
-"Turn To Your Goodness"
-the difficulties in life.....
-the experiences of the world will present us with difficulties, challenges.....
-we may struggle with the conditions of the world: our jobs, relationships and so forth.....
-we may struggle with the body & mind.....
-when there is difficulty, we learn, as dharma students, to take refuge....
-external refuge.....
-we learn to take refuge in community of wise beings....
-internal refuge....
-ultimately, we have to learn to find refuge with in.....
-refuge within....
-as the Buddha tells us, as dharma students we must learn to find refuge within....
"each of you should remain with your self as an island, your self as your refuge...." (SN 47.13)
-in remaining with our selves as a refuge, we turn to our goodness....
-we remember our goodness...
-we have faith in our goodness....
-our goodness.....
-as human beings we have an innate goodness ... as dharma students, we develop this goodness....
-developing our goodness....
-we develop our goodness by following the Buddha's path: the dhamma....
-we develop generosity ... virtue....
-we learn to abandon unskillful action, cultivate skillful action.....
-in following the path, taking refuge in the dhamma, we fully develop our goodness by developing the path of mindfulness…..
-we learn to develop mindfulness of breathing…..
-we develop mindfulness of the body....
-we develop the heart…..
-we develop the dharmma within…..
-we develop our goodness ... we come to know the dhamma within ... through practice…..
-the path of mindfulness……
-the path of mindfulness is grounded in the practice of mindfulness of breathing.....
-our goodness is akaliko ... it is everpresent…..
-we know it more & more as we practice……
-doubt....
-seeing doubt is essential to the process....
-we will encounter doubt as we make an effort to follow the path to the goodness within....
-seeing doubt….
-see doubt as doubt…..
-be resolved not to follow the path of doubt....
-reading.....
-"The Customs of the Noble Ones" (Thanissaro Bhikkhu)
Cunda Sutta (Ven Sariputta's Passing Away)
(SN 47.13)
On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Ven. Sāriputta was staying among the Māgadhans in Nālaka village—diseased, in pain, severely ill. Cunda the novice was his attendant. Then, because of that illness, Ven. Sāriputta totally unbound.
So Cunda the novice, taking Ven. Sāriputta’s bowl & robes, went to Ven. Ānanda in Jeta’s Grove, Anāthapiṇḍika’s monastery, near Sāvatthī, and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda: “Venerable sir, Ven. Sāriputta has totally unbound. Here are his bowl & robes.”
“Cunda, my friend, this news is reason for seeing the Blessed One. Come, let’s go to the Blessed One and report this matter to him.”
“Yes, venerable sir,” Cunda the novice responded to him.
So Ven. Ānanda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ānanda said to the Blessed One, “Lord, just now Cunda the novice said to me, ‘Venerable sir, Ven. Sāriputta has totally unbound. Here are his bowl & robes.’ It was as if my body were drugged, I lost my bearings, things weren’t clear to me, on hearing that Ven. Sāriputta had totally unbound.”
“But, Ānanda, when he totally unbound, did Sāriputta take the aggregate of virtue along with him? Did he take the aggregate of concentration… discernment… release… the aggregate of knowledge & vision of release along with him?”
“No, lord, when he totally unbound, Ven. Sāriputta didn’t take the aggregate of virtue… concentration… discernment… release… the aggregate of knowledge & vision of release along with him. It’s just that he was my instructor & counselor, one who exhorted, urged, roused, & encouraged me. He was tireless in teaching the Dhamma, a help to his companions in the holy life. We miss the nourishment of his Dhamma, the wealth of his Dhamma, his help in the Dhamma.”
“But, Ānanda, haven’t I already taught you the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It’s impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
“Just as if the largest limb were to fall off of a great tree composed of heartwood, standing firm; in the same way, Sāriputta has totally unbound from this great Saṅgha of monks composed of heartwood, standing firm. What else is there to expect? It’s impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.
“Therefore, Ānanda, each of you should remain with your self as an island, your self as your refuge, without anything else as a refuge. Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge. And how does a monk remain with his self as an island, his self as his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. This is how a monk remains with his self as an island, his self as his refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge. For those who—now or after I am gone—remain with their self as an island, their self as their refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as their refuge, without anything else as a refuge, they will be the foremost of the monks: those who are desirous of training.”
April Eight-Day Retreat
April 13 - 21
Powell House, Old Chatham, NY
Visit the Retreats page for details.
January 22
-"Strength of Mind"
-inner strength.....
-the practice of the dharma, the journey we follow toward a true happiness, asks that we develop inner strength.....
-in developing the noble path, we cultivate inner strength.....
-we develop in innner strength by cultivating parami....
-including ....
-generosity.....
-ethical conduct....
-following the five precepts.....
-we develop in innner strength by cultivating concentration....
-we develop strong concentration: jhana....
-we develop jhana by practicing mindfulness of breathing ....
-mindfulnes, in the Buddha's teaching, is a process of remembering.....
-as we "remember" the breath ... we strengthen in concentration....
-we remember the breath by practicing "internal verbal fabrication"....
-directed thought....
-mindfulness of breathing step one: keeping the mind on the breath.....
-the basic Instructions....
-mindfulness of breathing….
-mindfulness means to put the mind on ... and to keep the mind on....
-in being mindful of the breath....
-we put the mind on the breath (the felt experience of the breath)….
-we put our attention on the breath at one point, one place…..
-places to feel the breath can include…..
-nostrils….
-throat…..
-chest…..
-abdomen…..
-we put our attention on the breath where the breath feels good…..
-we are mindful of the in-breath and the out-breath……
-we are mindful of the breath “it & of itself”…..
-this means that we have the intention to put aside all other experience (sounds, sensations, thoughts, etc)……
-directed thought....
-we keep the mind on the breath by....
-using internal verbal fabrication (essentially, thinking) to direct our awareness to the breath....
-remembering….
-we can think of mindfulness as a process of remembering; we are remembering the breath…..
-at the beginning of the meditation, it is a good idea to use mental noting in an effort to get purchase on the breath….
-once we’ve established some mindfulness of the breath, then we can let go of this strategy….
-mental noting….
-repeating some form of fabrication to keep focus on each breath…
-for instance, saying “in” with the inbreath … “out” with the outbreath….
-or saying, “mind” with the inbreath ... “full” with the outbreath….
-or, as the Thai Ajaans suggest … “Bhu … dho”…
-once we establish some mindfulness of the breath, we can let go of the noting strategy …
-after 10 breaths or so….
-now, as we go on, we keep the mind on the breath by....
-by using directed thought (thinking) to direct our awareness to the breath....
-we tell ourselves something along the lines of: “breath” or "be mindful of the breath"....
-using whatever word or words or phrases or sentences work for us....
-or using visual images….
-we make an effort to keep the mind on the breath throughout the meditation by continuing to use directed thought to put our awareness on the breath....
-we keep telling ourselves to stay with the breath….
-we do this as much as is necessary, to keep the mind on the breath....
-this is a proactive approach....
-reading.....
-"Strength of Mind" (from Skillful Pleasure)
-"Strength of Mind"
-inner strength.....
-the practice of the dharma, the journey we follow toward a true happiness, asks that we develop inner strength.....
-in developing the noble path, we cultivate inner strength.....
-we develop in innner strength by cultivating parami....
-including ....
-generosity.....
-ethical conduct....
-following the five precepts.....
-we develop in innner strength by cultivating concentration....
-we develop strong concentration: jhana....
-we develop jhana by practicing mindfulness of breathing ....
-mindfulnes, in the Buddha's teaching, is a process of remembering.....
-as we "remember" the breath ... we strengthen in concentration....
-we remember the breath by practicing "internal verbal fabrication"....
-directed thought....
-mindfulness of breathing step one: keeping the mind on the breath.....
-the basic Instructions....
-mindfulness of breathing….
-mindfulness means to put the mind on ... and to keep the mind on....
-in being mindful of the breath....
-we put the mind on the breath (the felt experience of the breath)….
-we put our attention on the breath at one point, one place…..
-places to feel the breath can include…..
-nostrils….
-throat…..
-chest…..
-abdomen…..
-we put our attention on the breath where the breath feels good…..
-we are mindful of the in-breath and the out-breath……
-we are mindful of the breath “it & of itself”…..
-this means that we have the intention to put aside all other experience (sounds, sensations, thoughts, etc)……
-directed thought....
-we keep the mind on the breath by....
-using internal verbal fabrication (essentially, thinking) to direct our awareness to the breath....
-remembering….
-we can think of mindfulness as a process of remembering; we are remembering the breath…..
-at the beginning of the meditation, it is a good idea to use mental noting in an effort to get purchase on the breath….
-once we’ve established some mindfulness of the breath, then we can let go of this strategy….
-mental noting….
-repeating some form of fabrication to keep focus on each breath…
-for instance, saying “in” with the inbreath … “out” with the outbreath….
-or saying, “mind” with the inbreath ... “full” with the outbreath….
-or, as the Thai Ajaans suggest … “Bhu … dho”…
-once we establish some mindfulness of the breath, we can let go of the noting strategy …
-after 10 breaths or so….
-now, as we go on, we keep the mind on the breath by....
-by using directed thought (thinking) to direct our awareness to the breath....
-we tell ourselves something along the lines of: “breath” or "be mindful of the breath"....
-using whatever word or words or phrases or sentences work for us....
-or using visual images….
-we make an effort to keep the mind on the breath throughout the meditation by continuing to use directed thought to put our awareness on the breath....
-we keep telling ourselves to stay with the breath….
-we do this as much as is necessary, to keep the mind on the breath....
-this is a proactive approach....
-reading.....
-"Strength of Mind" (from Skillful Pleasure)
| skillful_pleasure_strength_of_mind_pdf.pdf |
Directed thought and evaluation are like doing a job. The job here is concentration: centering the mind in stillness. Focus the mind on a single object and then use your mindfulness and alertness to examine and reflect on it. If you use a meager amount of thought and evaluation, your concentration will give meager results. If you do a crude job, you'll get crude results. If you do a fine job, you'll get fine results. Crude results aren't worth much. Fine results are of high quality and are useful in all sorts of ways — like atomic radiation, which is so fine that it can penetrate even mountains. Crude things are of low quality and hard to use. Sometimes you can soak them in water all day long and they still don't soften up. But as for fine things, all they need is a little dampness in the air and they dissolve.
So it is with the quality of your concentration. If your thinking and evaluation are subtle, thorough, and circumspect, your "concentration work" will result in more and more stillness of mind. If your thinking and evaluation are slipshod and crude, you won't get much stillness. Your body will ache, and you'll feel restless and irritable. Once the mind can become very still, though, the body will be comfortable and at ease. Your heart will feel open and clear. Pains will disappear. The elements of the body will feel normal: The warmth in your body will be just right, neither too hot nor too cold. As soon as your work is finished, it'll result in the highest form of happiness and ease: nibbana — Liberation. But as long as you still have work to do, your heart won't get its full measure of peace. Wherever you go, there will always be something nagging at the back of your mind. Once your work is done, though, you can be carefree wherever you go.
If you haven't finished your job, it's because (1) you haven't set your mind on it and (2) you haven't actually done the work. You've shirked your duties and played truant. But if you really set your mind on doing the job, there's no doubt but that you'll finish it.
(Ajaan Lee)
-Suggested Reading: The Shallows: What the Internet Is Doing To Our Brains (Nicholas Carr)
So it is with the quality of your concentration. If your thinking and evaluation are subtle, thorough, and circumspect, your "concentration work" will result in more and more stillness of mind. If your thinking and evaluation are slipshod and crude, you won't get much stillness. Your body will ache, and you'll feel restless and irritable. Once the mind can become very still, though, the body will be comfortable and at ease. Your heart will feel open and clear. Pains will disappear. The elements of the body will feel normal: The warmth in your body will be just right, neither too hot nor too cold. As soon as your work is finished, it'll result in the highest form of happiness and ease: nibbana — Liberation. But as long as you still have work to do, your heart won't get its full measure of peace. Wherever you go, there will always be something nagging at the back of your mind. Once your work is done, though, you can be carefree wherever you go.
If you haven't finished your job, it's because (1) you haven't set your mind on it and (2) you haven't actually done the work. You've shirked your duties and played truant. But if you really set your mind on doing the job, there's no doubt but that you'll finish it.
(Ajaan Lee)
-Suggested Reading: The Shallows: What the Internet Is Doing To Our Brains (Nicholas Carr)
Teacher Support
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
Donations to support the teacher, Peter Doobinin, can be made via PayPal by using the address: pdoobinin@gmail.com
(This is the preferred method. Please use the "personal/family & friends" function.)
Information about making a donation using a credit card or by check are found on the Support page.
Thanks so much for your generosity!
January 15
-"The Karma of Meditation"
-meditation.....
-in practicing meditation, there are two main elements.....
-we are developing concentration (jhana).....
-we are developing our ability to take skillful action....
-in learning, in meditation, to take skillful action ....
-we are learning to practice wholeheartedly.....
-with compassion, lovingkindness, appreciation....
-if we learn to practice meditation skillfully, wholeheartedly...
-we develop in concentration (jhana)....
-we learn to take action skillfully ....
-we learn the skill of heedfulness.....
-we develop the skills that enable us to take action skillfully in all areas of our lives....
-we cultivate skillful karma....
-we change our unskillful karma....
-basic skill.....
-the basic skill for taking the action of meditation skillfully include these elements....
1-seeing what the mind is like....
-seeing what kind of mind we are bringing to the meditation…..
-looking to see if there are unskillful mental factors in the mind with regard to the meditation....
-looking to see if we are practicingthe meditation with an unskillful attitude....
-aversion
-restlessness
-unskillful desire
-delusion
-we bring awareness to the unskillful quality in the mind…. In doing so, we’re able to some degree to get some “space” from it … we able to some degree to put it to the side....
2-setting skillful intention......
-there are two parts to skillful intention:
a) content
-what we are going to do....
-to practice mindfulness of breathing...
-to put aside all "worldly concerns".....
-to put aside all thoughts of past and future....
b) quality
-the attitude with which we are going to practice....
-compassion.....
-lovingkindness....
-the two elements of setting intention are....
-internal verbal fabrication
-verbalizing the intention, using thinking … or a visual image......
-for instance, saying, “I am going to practice breath meditation with compassion, because I have a wish to be free from suffering….”
-felt sense
-connecting to the intention in a felt way ... connecting to the felt heart quality of compassion/lovingkindness.....
-during meditation, we continue to maintain skillful intention....
-reminding ourselves to practice with compassion & lovingkindness…..
-we notice when our intention/attitude has veered off....
-we're heedful ... we notice when the intention/attitude become unskillful.....
-we re-set a skillful intention.....
3-brightening the mind
-it is always a good idea to "brighten the mind" at the outset of any period of meditation....
-the three steps for brightening the mind include:
1-reflecting on your blessings
-the categories of blessings include....
a) your goodness....
-including your good qualities....
-generosity
-ethical conduct
-the effort you make in training your mind
b) the beings in your life that love you and support your path….
c) the dharma….
d) life itself….
2-connecting to gratitude
3-connecting to the heart quality of joy (brightness)
-appreciation
-when we take refuge in the breath, we have an easeful abiding....
-we have the ease that comes from practicing breath meditation and developing the qualities of jhana.....
-we have the ease of non-entanglement....
-reading.....
-"The Road to Nirvana Is Paved with Skillful Intentions" (Thanissaro Bhikkhu)
-"Developing Skillful Intention" (from Skillful Pleasure)
-"The Karma of Meditation"
-meditation.....
-in practicing meditation, there are two main elements.....
-we are developing concentration (jhana).....
-we are developing our ability to take skillful action....
-in learning, in meditation, to take skillful action ....
-we are learning to practice wholeheartedly.....
-with compassion, lovingkindness, appreciation....
-if we learn to practice meditation skillfully, wholeheartedly...
-we develop in concentration (jhana)....
-we learn to take action skillfully ....
-we learn the skill of heedfulness.....
-we develop the skills that enable us to take action skillfully in all areas of our lives....
-we cultivate skillful karma....
-we change our unskillful karma....
-basic skill.....
-the basic skill for taking the action of meditation skillfully include these elements....
1-seeing what the mind is like....
-seeing what kind of mind we are bringing to the meditation…..
-looking to see if there are unskillful mental factors in the mind with regard to the meditation....
-looking to see if we are practicingthe meditation with an unskillful attitude....
-aversion
-restlessness
-unskillful desire
-delusion
-we bring awareness to the unskillful quality in the mind…. In doing so, we’re able to some degree to get some “space” from it … we able to some degree to put it to the side....
2-setting skillful intention......
-there are two parts to skillful intention:
a) content
-what we are going to do....
-to practice mindfulness of breathing...
-to put aside all "worldly concerns".....
-to put aside all thoughts of past and future....
b) quality
-the attitude with which we are going to practice....
-compassion.....
-lovingkindness....
-the two elements of setting intention are....
-internal verbal fabrication
-verbalizing the intention, using thinking … or a visual image......
-for instance, saying, “I am going to practice breath meditation with compassion, because I have a wish to be free from suffering….”
-felt sense
-connecting to the intention in a felt way ... connecting to the felt heart quality of compassion/lovingkindness.....
-during meditation, we continue to maintain skillful intention....
-reminding ourselves to practice with compassion & lovingkindness…..
-we notice when our intention/attitude has veered off....
-we're heedful ... we notice when the intention/attitude become unskillful.....
-we re-set a skillful intention.....
3-brightening the mind
-it is always a good idea to "brighten the mind" at the outset of any period of meditation....
-the three steps for brightening the mind include:
1-reflecting on your blessings
-the categories of blessings include....
a) your goodness....
-including your good qualities....
-generosity
-ethical conduct
-the effort you make in training your mind
b) the beings in your life that love you and support your path….
c) the dharma….
d) life itself….
2-connecting to gratitude
3-connecting to the heart quality of joy (brightness)
-appreciation
-when we take refuge in the breath, we have an easeful abiding....
-we have the ease that comes from practicing breath meditation and developing the qualities of jhana.....
-we have the ease of non-entanglement....
-reading.....
-"The Road to Nirvana Is Paved with Skillful Intentions" (Thanissaro Bhikkhu)
-"Developing Skillful Intention" (from Skillful Pleasure)
| skillful_pleasure_developing_skillful_intention_pdf.pdf |
January 8
-"Making Space"
-refuge.....
-in taking refuge, we are taking refuge from the "world" ... the conditioned realm.....
-we are talking refuge from the things of the world.....
-we are taking refuge from our involvement in the things of the world, conditioned things....
-we are taking refuge from our "greed & distress" with reference to the world.....
-in taking refuge....
-we are not engaging in denial.....
-we're aware of the experiences of the world....
-but there's space....
-we're taking a step back....
-we're establishing a skillful relationship to the world....
-we're establishing a non-entangled relationship to the world.....
-there are different forms of refuge that dharma students learn to take....
-for instance, reference in wise beings.....
-but the most secure, reliable refuge is the refuge we find inside....
-with the breath.....
-our capacity to maintain refuge with the breath depends on equanimity....
-we develop equanimity by practicing mindfulness of breathing.....
-when we take refuge in the breath, we have an easeful abiding....
-we have the ease that comes from practicing breath meditation and developing the qualities of jhana.....
-we have the ease of non-entanglement....
-ABC.....
-when we are entangled.....
-caught up in the things of the conditioned realm....
-caught up in emotional states.....
-caught up in thought worlds.....
-we learn, as dharma students, to bring awareness to the quality of emotion/entanglement....
-when we bring awarness to an emotion, we're making space.....
-instead of being caught/entangled in the experience, we're observing it.....
-there is a duality.....
-subject/object relationship....
-we observe the emotion, like one person observing another person....
-there is spacious relationship to the experience.....
-we are, in the process, dis-entangling ourselves from the emotion.....
-the breath (B) enables us to maintain this space.....
-if there is space, we can connect to compassion (B).....
-awakened awareness.....
-when we're able to bring awareness to an experience such as an emotion ... when there is space ... there can be insight....
-we're able to see that we can dis-entangle....
-we're able to see what it is like when we dis-entangle....
-we're able to see that the emotions/objects we've been entangled with are objects that we don't have to entangle ourselves with.....
-turning to he happiness that is always there......
-when we're not entangled, when there is space.....
-we're able to turn to and know the happiness that is always there....
-we might think of this quality of happiness as state of awareness.....
-unconditioned awareness.....
-when there is space, this quality of happiness/freedom/awareness is: sanditthiko....
-the pali term sanditthiko means: self-evident; immeditately apparrent.....
-this quality of happiness/freedom/awareness is: akaliko.....
-the pali term akaliko refers to that which is everpresent ... unconditioned ... timeless....
-questions.....
-as dharma students, in learning to turn to the happiness that is always there, we learn to ask questions such as.....
-"is there a true happiness....?"
-"is this quality of true happiness here ... right now....?"
-reading.....
-"Timeless and True" (Ajahn Fuang)
-"Making Space"
-refuge.....
-in taking refuge, we are taking refuge from the "world" ... the conditioned realm.....
-we are talking refuge from the things of the world.....
-we are taking refuge from our involvement in the things of the world, conditioned things....
-we are taking refuge from our "greed & distress" with reference to the world.....
-in taking refuge....
-we are not engaging in denial.....
-we're aware of the experiences of the world....
-but there's space....
-we're taking a step back....
-we're establishing a skillful relationship to the world....
-we're establishing a non-entangled relationship to the world.....
-there are different forms of refuge that dharma students learn to take....
-for instance, reference in wise beings.....
-but the most secure, reliable refuge is the refuge we find inside....
-with the breath.....
-our capacity to maintain refuge with the breath depends on equanimity....
-we develop equanimity by practicing mindfulness of breathing.....
-when we take refuge in the breath, we have an easeful abiding....
-we have the ease that comes from practicing breath meditation and developing the qualities of jhana.....
-we have the ease of non-entanglement....
-ABC.....
-when we are entangled.....
-caught up in the things of the conditioned realm....
-caught up in emotional states.....
-caught up in thought worlds.....
-we learn, as dharma students, to bring awareness to the quality of emotion/entanglement....
-when we bring awarness to an emotion, we're making space.....
-instead of being caught/entangled in the experience, we're observing it.....
-there is a duality.....
-subject/object relationship....
-we observe the emotion, like one person observing another person....
-there is spacious relationship to the experience.....
-we are, in the process, dis-entangling ourselves from the emotion.....
-the breath (B) enables us to maintain this space.....
-if there is space, we can connect to compassion (B).....
-awakened awareness.....
-when we're able to bring awareness to an experience such as an emotion ... when there is space ... there can be insight....
-we're able to see that we can dis-entangle....
-we're able to see what it is like when we dis-entangle....
-we're able to see that the emotions/objects we've been entangled with are objects that we don't have to entangle ourselves with.....
-turning to he happiness that is always there......
-when we're not entangled, when there is space.....
-we're able to turn to and know the happiness that is always there....
-we might think of this quality of happiness as state of awareness.....
-unconditioned awareness.....
-when there is space, this quality of happiness/freedom/awareness is: sanditthiko....
-the pali term sanditthiko means: self-evident; immeditately apparrent.....
-this quality of happiness/freedom/awareness is: akaliko.....
-the pali term akaliko refers to that which is everpresent ... unconditioned ... timeless....
-questions.....
-as dharma students, in learning to turn to the happiness that is always there, we learn to ask questions such as.....
-"is there a true happiness....?"
-"is this quality of true happiness here ... right now....?"
-reading.....
-"Timeless and True" (Ajahn Fuang)
January 1
-"The New Year"
-the New Year is an opportunity, in looking back, and in looking ahead, to remember what we've learned in our dharma practice.....
-looking back.....
-in looking back, over the year now past, we remember.....
-anicca vata sankhara.....
-all conditioned experience is impermanent, subject to change, inconstant, uncertain, unreliable.....
-the experience of the world....
-the experience of the body & mind....
-we understand ... that experience, by it's nature, will at times be painful....
-in the conditioned realm, there is pain & loss.....
-the dharma student, understanding the nature of the conditioned realm, relates to the unavoidable pain & loss skillfully....
-with equanimity.....
-with compassion....
-as human beings .... living in the conditioned realm ... with bodies & minds that are conditioned ... we make mistakes....
-as dharma students.....
-we relate to our mistakes, our unskillfulness, with....
-equanimity.....
-compassion....
-when we relate unskillfully to our mistakes....
-we bring awareness to our unskillful reactions ... we maintain ourselves in equanimity ... we have compassion....
-ABC.....
-we learn as dharma students to be more skillful.....
-being truthful, acknowleding our mistakes....
-being truthful is crucial to our ability to change.....
-resolving to be more skillful.....
-maintaining equanimity.....
-having compassion for ourselves.....
-looking ahead.....
-right view....
-in looking ahead, making resolve.....
-our resolve is driven by right view....
-right view: our happiness depends on the quality of our actions.....
-whether our actions are informed by lovingkindness & compassion.....
-right resolve.....
-in making right resolve, we resolve, going forward, to meet our experience with lovingkindness & compassion....
-this is skillful, or wise, resolve.....
-the experience of life is uncertain, unpredictable.....
-but whatever the experience of life, we can meet it with the heart, with lovingkindness & compassion....
-as dharma students, we learn, understanding the unreliability of the conditioned realm, to rely more on what is reliable....
-the ability of the heart to meet life with compassion & lovingkindness....
-the ability of the heart to shape our lives, with the intention to take action informed by compassion & lovingkindness....
-we rely less on conditioned things being a certain way ... on uncertain things being certain.....
-in turn, we rely more on the heart....
-we rely on our goodness....
-we rely on our capacity for compassion....
-we rely on our capacity for lovingkindness....
-in making resolve, in tune with the Buddha's path, we learn to rely more and more on the heart,....
-as we rely more and more on the heart ... and less and less on conditioned things being a certain way....
-the heart will lead us to the happiness that is unconditioned.....
-the happiness that doesn't die....
-reflection.....
-what is our resolve in this life.....?
-can we move, in making resolve, from putting all the emphasis on conditioned things ... and more on meeting life with the heart....?
-reading.....
-"Vicissitudes of Life" (from The Skill of Living)
-"The New Year"
-the New Year is an opportunity, in looking back, and in looking ahead, to remember what we've learned in our dharma practice.....
-looking back.....
-in looking back, over the year now past, we remember.....
-anicca vata sankhara.....
-all conditioned experience is impermanent, subject to change, inconstant, uncertain, unreliable.....
-the experience of the world....
-the experience of the body & mind....
-we understand ... that experience, by it's nature, will at times be painful....
-in the conditioned realm, there is pain & loss.....
-the dharma student, understanding the nature of the conditioned realm, relates to the unavoidable pain & loss skillfully....
-with equanimity.....
-with compassion....
-as human beings .... living in the conditioned realm ... with bodies & minds that are conditioned ... we make mistakes....
-as dharma students.....
-we relate to our mistakes, our unskillfulness, with....
-equanimity.....
-compassion....
-when we relate unskillfully to our mistakes....
-we bring awareness to our unskillful reactions ... we maintain ourselves in equanimity ... we have compassion....
-ABC.....
-we learn as dharma students to be more skillful.....
-being truthful, acknowleding our mistakes....
-being truthful is crucial to our ability to change.....
-resolving to be more skillful.....
-maintaining equanimity.....
-having compassion for ourselves.....
-looking ahead.....
-right view....
-in looking ahead, making resolve.....
-our resolve is driven by right view....
-right view: our happiness depends on the quality of our actions.....
-whether our actions are informed by lovingkindness & compassion.....
-right resolve.....
-in making right resolve, we resolve, going forward, to meet our experience with lovingkindness & compassion....
-this is skillful, or wise, resolve.....
-the experience of life is uncertain, unpredictable.....
-but whatever the experience of life, we can meet it with the heart, with lovingkindness & compassion....
-as dharma students, we learn, understanding the unreliability of the conditioned realm, to rely more on what is reliable....
-the ability of the heart to meet life with compassion & lovingkindness....
-the ability of the heart to shape our lives, with the intention to take action informed by compassion & lovingkindness....
-we rely less on conditioned things being a certain way ... on uncertain things being certain.....
-in turn, we rely more on the heart....
-we rely on our goodness....
-we rely on our capacity for compassion....
-we rely on our capacity for lovingkindness....
-in making resolve, in tune with the Buddha's path, we learn to rely more and more on the heart,....
-as we rely more and more on the heart ... and less and less on conditioned things being a certain way....
-the heart will lead us to the happiness that is unconditioned.....
-the happiness that doesn't die....
-reflection.....
-what is our resolve in this life.....?
-can we move, in making resolve, from putting all the emphasis on conditioned things ... and more on meeting life with the heart....?
-reading.....
-"Vicissitudes of Life" (from The Skill of Living)
| vicissitudes_of_life_skill_of_living_pdf.pdf |
"And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble ones, is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. He remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called the faculty of mindfulness."
(SN 48.10)
"Monks, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions. Which eight? Gain, loss, status, disgrace, censure, praise, pleasure, & pain. These are the eight worldly conditions that spin after the world, and the world spins after these eight worldly conditions.
"For an uninstructed run-of-the-mill person there arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. For a well-instructed disciple of the noble ones there also arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. So what difference, what distinction, what distinguishing factor is there between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Gain arises for an uninstructed run-of-the-mill person. He does not reflect, 'Gain has arisen for me. It is inconstant, stressful, & subject to change.' He does not discern it as it actually is.
"Loss arises... Status arises... Disgrace arises... Censure arises... Praise arises... Pleasure arises...
"Pain arises. He does not reflect, 'Pain has arisen for me. It is inconstant, stressful, & subject to change.' He does not discern it as it actually is.
"His mind remains consumed with the gain. His mind remains consumed with the loss... with the status... the disgrace... the censure... the praise... the pleasure. His mind remains consumed with the pain.
"He welcomes the arisen gain and rebels against the arisen loss. He welcomes the arisen status and rebels against the arisen disgrace. He welcomes the arisen praise and rebels against the arisen censure. He welcomes the arisen pleasure and rebels against the arisen pain. As he is thus engaged in welcoming & rebelling, he is not released from birth, aging, or death; from sorrows, lamentations, pains, distresses, or despairs. He is not released, I tell you, from suffering & stress.
"Now, gain arises for a well-instructed disciple of the noble ones. He reflects, 'Gain has arisen for me. It is inconstant, stressful, & subject to change.' He discerns it as it actually is.
"Loss arises... Status arises... Disgrace arises... Censure arises... Praise arises... Pleasure arises...
"Pain arises. He reflects, 'Pain has arisen for me. It is inconstant, stressful, & subject to change.' He discerns it as it actually is.
"His mind does not remain consumed with the gain. His mind does not remain consumed with the loss... with the status... the disgrace... the censure... the praise... the pleasure. His mind does not remain consumed with the pain.
"He does not welcome the arisen gain, or rebel against the arisen loss. He does not welcome the arisen status, or rebel against the arisen disgrace. He does not welcome the arisen praise, or rebel against the arisen censure. He does not welcome the arisen pleasure, or rebel against the arisen pain. As he thus abandons welcoming & rebelling, he is released from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is released, I tell you, from suffering & stress.
"This is the difference, this the distinction, this the distinguishing factor between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person."
(AN 8.6)
