tag:blogger.com,1999:blog-65092371018664908652024-02-01T22:39:26.419-06:00Insight and MindfulnessSkillful attention to lived experience, willingness to face fear, and awareness of spaciousness from which everything arises result in a dynamic and vital life experience. See my book "Being Prayer" for explanation of these practices being appropriate for any tradition, particularly Christianity.Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comBlogger123125tag:blogger.com,1999:blog-6509237101866490865.post-80943847935783814732019-03-16T10:31:00.000-05:002019-03-16T10:31:08.041-05:00this fathom-long body<div dir="ltr" style="text-align: left;" trbidi="on">
<blockquote class="tr_bq">
<span style="font-size: large;">It is in just this fathom long body that one makes known the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world</span></blockquote>
<br />
By resting more fully in our own world of experience (right now, not by traveling), it is possible to see how the world of experience is composed, how it comes to be, and how it can fall away completely.<br />
<br />
Above are excerpts from <a href="https://www.buddhistinquiry.org/online-programs/entering-the-path" target="_blank">Entering the Path</a></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-83591899797689711992018-03-05T07:31:00.000-06:002018-03-05T07:32:36.267-06:00integrity in conversation<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
A basic skill in developing wisdom and personal integrity, not to mention peace of mind, is speaking and listening skillfully, often remaining quiet, and limiting the topics we discuss.<br />
<div style="text-align: left;">
<br /></div>
Gotama Buddha lists several topics to avoid (<a href="https://www.accesstoinsight.org/tipitaka/an/an10/an10.069.than.html">AN 10:69</a>):
<br />
<blockquote class="tr_bq" style="text-align: left;">
<br />
Conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea;talk of whether things exist or not</blockquote>
<div dir="rtl" style="text-align: right;">
<br /></div>
Topics he recommends:<br />
<blockquote>
Talk on modesty,on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release.</blockquote>
</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-71520735084420407462018-02-16T05:30:00.000-06:002018-03-05T07:33:50.318-06:00highest blessing 10<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258-272<br />
<br />
<br />
With a mind that does not waver<br />
Even among the worldly things—<br />
Sorrowless, stainless, and secure.<br />
—This is the highest of blessings.<br />
<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-55995534240690398412018-02-09T05:30:00.000-06:002018-03-05T07:34:03.297-06:00highest blessing 9<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258-272<br />
<br />
<br />
Ardor, spiritual behavior,<br />
Seeing the truths that are noble,<br />
And experiencing nibbāna.<br />
—This is the highest of blessings.<br />
<br />
<br />
<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-45546929334395004142018-02-02T05:30:00.000-06:002018-03-05T07:34:15.590-06:00highest blessing 8<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258-272<br />
<br />
Patience, a gentle character,<br />
And the seeing of ascetics,<br />
Discussing dhamma when timely.<br />
—This is the highest of blessings.<br />
<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-81478420666038250182018-01-26T05:30:00.000-06:002018-03-05T07:34:41.516-06:00highest blessing 7<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258-272<br />
<br />
<br />
Respectfulness, humility,<br />
Contentment and gratitude too,<br />
Hearing the dhamma when timely,<br />
—This is the highest of blessings.<br />
<br />
<br />
<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-38331500343255910372018-01-19T05:30:00.000-06:002018-03-05T07:34:56.226-06:00highest blessing 6<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258-272<br />
<br />
<br />
Abstinence from intoxicants,<br />
Diligence among mental states,<br />
—This is the highest of blessings.<br />
<br />
<br />
The primary reason for being careful about mind altering substances is the impact they may have on consciousness and ability to skillful thinking. Our minds are already vulnerable to manipulation and other causes of delusion. An important defense and gift to our relationships and civic responsibilities is clear thinking.</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-41859020352772771272018-01-12T05:30:00.000-06:002018-03-05T07:35:18.518-06:00highest blessing 5<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258-272<br />
<br />
<br />
Generosity, doing right,<br />
And the helping of relatives,<br />
Doing actions that are blameless.<br />
—This is the highest of blessings.<br />
<br />
<br />
Doing the right thing does not mean giving yourself away, certainly not compromising your life, health, and well being. To be blameless and generous does not mean fixing anyone else, but offering only what is needed in the moment, usually simply listening, hearing, and being present for others.<br />
<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-68929880745355484482018-01-03T09:05:00.000-06:002018-03-05T07:35:34.478-06:00highest blessing 4<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258, 272<br />
<br />
Support for mother and father,<br />
And helping both wife and children,<br />
Spheres of work that bring no conflict.<br />
—This is the highest of blessings.<br />
<br />
<br />
Our personal practices of developing awareness, kindness, and wisdom involve others, those in our immediate circles: family and in work settings. Though we focus on personal transformation, on the one being we can impact, such transformation includes enriching our ability to be present to and with others. There is no problem that can be fully resolved through conflict or force.<br />
<br />
Without justice, [patience, and listening] there is no peace.</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-82582845945721449942017-06-01T05:37:00.000-05:002018-03-05T07:35:46.356-06:00highest blessing 3<div dir="ltr" style="text-align: left;" trbidi="on">
Sutta Nipāta the Maṅgla Sutta 258-272<br />
<br />
Learning a lot, and craftsmanship,<br />
And being well-trained in one’s practice,<br />
Well-spoken in all that is said.<br />
—This is the highest of blessings.<br />
<br />
<br />
Letting go or realizing nonself does not mean annihilation. One still walks the planet and contributes organically to all communities in which one embedded. It is wise to master a craft. Having the basics skills well established, frees one to flow in the work, to let right action or right speech emerge because the skills are already in place when the call/need arises.</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-30046279817046181372017-05-20T22:29:00.000-05:002018-03-05T07:36:24.437-06:00highest blessing 2<div dir="ltr" style="text-align: left;" trbidi="on">
<blockquote class="tr_bq">
<i>Sutta Nipāta</i> 258, 260<br />
<br /></blockquote>
<blockquote class="tr_bq">
To live in a suitable place,<br />
To have done good deeds in the past,<br />
And having one’s own proper goal.<br />
—This is the highest of blessings.</blockquote>
<br />
What is a proper goal?<br />
<br />
I've often done what I thought I should do or what ought to be done. These choices have sometimes led to entrapment within my own creations - all done with good intentions, but also not necessarily kind to my self. And maybe not that useful to others.<br />
<br />
Simple things are really so beautiful - and satisfying.<br />
<br />
<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-48038447735285115302017-01-01T10:55:00.000-06:002017-01-02T09:04:40.066-06:00practicing high blessing 1<div dir="ltr" style="text-align: left;" trbidi="on">
<blockquote class="tr_bq">
<i>Sutta Nipāta: </i>the Maṅgla Sutta 258, 259</blockquote>
<blockquote class="tr_bq">
Many gods and many humans<br />
Have thought a lot about blessings,<br />
Wishing for profound well-being.<br />
—Tell us the highest of blessings;<br />
<br />
Not consorting with the foolish,<br />
Consorting only with the wise,<br />
And honoring the honorable.<br />
—This is the highest of blessings.</blockquote>
Comment:<br />
<br />
The basics of a good life begin with knowing what and who to pay attention to.<br />
Who are the wise and the honorable?<br />
Am I a good companion? Wise? Honorable?<br />
<br />
The Buddha advised good companions, kindness to all, of course. But we need to make careful selection of who we 'live' with. Every interaction matters. Our minds are highly impressionable, taking in whatever is around us before we have even a chance to decide if we will be exposed. In fact, the most powerful impacts are usually unnoticed, powerful because they are unnoticed. With attention we can choose what to foster and what to dismiss. We are not as separate as we think we are, but we can tip the balance toward wise and honorable by making choices about what influences we intentionally foster.</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-24779975091762260562016-02-09T17:05:00.000-06:002016-02-09T17:05:46.146-06:00Here and Now<div dir="ltr" style="text-align: left;" trbidi="on">
<b>Commentary by Andy Olendzki on the Words of the Buddha</b><br />
<blockquote>
The direct experiencing of <i>nibbāna</i>. </blockquote>
<blockquote>
Here the text is stating very plainly that insight meditation
practice is capable of leading the practitioner to experiencing
awakening in this lifetime. At this stage of the Buddhist tradition this
was not a far-off goal, as it becomes later on, but was something
accessible to anyone who practiced diligently and was willing to make
the necessary commitment. Many people were said to have experienced
nibbāna during the Buddha’s lifetime. ~ Andy Olendzki</blockquote>
<br />
<b>Words of the Buddha: </b>Middle Length Discourses (Satipaṭṭhāna Sutta) Majjhima 10<br />
<b><br /></b>
This is a direct path<br />
for the purification of beings,<br />
for the overcoming of sorrow and despair,<br />
for the going to rest of suffering and sadness,<br />
for the accomplishment of the method,<br />
for the direct experiencing of nibbāna,<br />
that is, the four establishments of mindfulness.<br />
<br />
Here a person abides<br />
observing body as body…<br />
observing feeling as feeling…<br />
observing mind as mind…<br />
observing mental objects as mental objects…<br />
ardent, fully aware, and mindful,<br />
leading away worldly yearning and sadness.<br />
<br />
<br />
Here, a person who has<br />
gone to the forest, or<br />
gone to the root of a tree, or<br />
gone to an empty place,<br />
sits down,<br />
and having folded the legs around the ankles,<br />
and set the body erect,<br />
one establishes the presence of mindfulness.</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-36922025548267252002014-01-30T15:29:00.000-06:002014-01-30T15:58:04.105-06:00establishing mindfulness<div dir="ltr" style="text-align: left;" trbidi="on">
<div dir="ltr" style="text-align: left;" trbidi="on">
<blockquote class="tr_bq">
"...properly undertaking <i>satipaṭṭhāna</i> does seem to require that mindfulness is established with continuity, corresponding to the quality of being "diligent" or more literally "ardent." Such mindfulness needs to be combined with an element of "clear knowing" or "clear comprehension" that understands what is being held present in the mind through mindfulness. Such a combination should lead to a balanced mental attitude that is not shaken by desires, worries, or dejection in regard to the world."
<br />
<a href="http://www.amazon.com/gp/product/190931403X/ref=as_li_tf_il?ie=UTF8&camp=1789&creative=9325&creativeASIN=190931403X&linkCode=as2&tag=citta101-20" target="_blank">Anālayo (2013) p. 15</a></blockquote>
</div>
Anālayo makes a very clear statement in his new book,<a href="http://www.amazon.com/gp/product/190931403X/ref=as_li_tf_il?ie=UTF8&camp=1789&creative=9325&creativeASIN=190931403X&linkCode=as2&tag=citta101-20" target="_blank"><i> Perspectives on Satipaṭṭhāna</i></a>, about how to develop one's mind. This new book offers not only succinct information on how to practice skillfully, but brings these suggestions forward from the earliest buddhist teachings -- thought and practice before major transformations into socio-cultural applications. These early teachings, simple and direct, lie at the roots of all Buddhist traditions.
<br />
<br />
He also makes clear the convergence of all practice is not mindfulness but wisdom. This is not a small point. We easily will be side-tracked and miss the most important benefits of meditation practice by thinking mindfulness is the ultimate goal. </div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-54717694331999942342013-10-12T11:48:00.000-05:002013-10-12T11:48:13.284-05:00hindrances<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="tr_bq">
"Hindrances" are qualities of mind that reduce clarity of mind. Recognizing hindrances is part of an intentional transformation of consciousness. Through awareness we begin to realize that the mind produces much more than we intend. Thoughts and sensations arise due to current circumstances, past history, and not just from our internal experience, but through our environment. We react or respond to these qualities depending on our level of awareness and the attitude we take toward the experience. Can we greet what we do not like with kindness and acceptance?<br />
<br />
We are not responsible for what arises, we are responsible for what unfolds. But seeing what is happening in usually enough.</div>
<br />
I've posted this passage before, but in abbreviated form because in the past we attended more to the presence of the hindrances or their absence. Very often simply recognizing the presence of a hindrance is a sufficiently skillful response. It may remain, but noticing its presence or its absence reinforces ongoing clarity and gradually reduces the intensity or frequency of repeated arisings. This is a very slow process! We are seeing deep grooves of conditioning that can gradually be softened.<br />
<br />
If we pay close attention, noticing the arising and passing of hindrances in a detailed way, we can enhance our mental development using, still simply through awareness, but awareness to more subtle nuances of experience. We begin to see not only the presence of the hindrance, but also the moment it shows up in consciousness and its disappearance. We can begin to recognize the causes and conditions that create the mind quality and even see the potential that it may not arise again. This awareness of arising and passing is addressed in the insight refrain as well, but is brought forward in a more explicit way regarding these qualities of mind in this part of the sutta.<br />
<br />
<b><br /></b>
<b>Working with the hindrances Nīvarana (M 10)</b><br />
<br />
<br />
A person abides observing mind-objects / dhammā / dhammas /phenomena among five hindrances.<br />
And how does one do so?<br />
<ul><br /></ul>
<ul>When sensual desire (kāmacchanda) is internally present one is aware:<br />
'Sensual desire is internally present for me'<br />Or, when sensual desire is not internally present, one is aware;<br />
'Sensual desire is not internally present for me'<br />When arising of unarisen sensual desire occurs--one is aware of that.<br />When the abandoning of arisen sensual desire occurs--one is aware of that.<br />And when the non-arising in the future of abandoned sensual desire occurs--one is aware of that.<br />
<br /><br />When ill-will (byāpāda) is internally present one is aware:<br />
'Ill-will is internally present for me'<br />Or, when ill-will is not internally present, one is aware;<br />
'Ill-will is not internally present for me'<br />When arising of unarisen ill-will occurs--one is aware of that.<br />When the abandoning of arisen ill-will occurs--one is aware of that.<br />And when the non-arising in the future of abandoned ill-will occurs--one is aware of that.<br />
<br /><br />When sloth and torpor (thīnamiddha) are internally present one is aware:<br />
'Sloth and torpor are internally present for me'<br />Or, when sloth and torpor are not internally present, one is aware;<br />
'Sloth and torpor are not internally present for me'<br />When arising of unarisen sloth and torpor occurs--one is aware of that.<br />When the abandoning of arisen sloth and torpor occurs--one is aware of that.<br />And when the non-arising in the future of abandoned sloth and torpor occurs--one is aware of that.<br />
<br /><br />When worry and flurry (uddhaccakukkucca) are internally present one is aware:<br />
'Worry and flurry are internally present for me'<br />Or, when worry and flurry are not internally present, one is aware;<br />
'Worry and flurry are not internally present for me'<br />When arising of unarisen worry and flurry occurs--one is aware of that.<br />When the abandoning of arisen worry and flurry occurs--one is aware of that.<br />And when the non-arising in the future of abandoned worry and flurry occurs--one is aware of that.<br />
<br /><br />When doubt (vicikicchā) is internally present one is aware:<br />
'doubt is internally present for me'<br />Or, when doubt is not internally present, one is aware;<br />
'doubt is not internally present for me'<br />When arising of unarisen doubt occurs--one is aware of that.<br />When the abandoning of arisen doubt desire occurs--one is aware of that.<br />And when the non-arising in the future of abandoned doubt occurs--one is aware of that.<br /><br />
<ul></ul>
</ul>
</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-70959730250525437312013-10-10T13:42:00.002-05:002013-10-10T13:42:41.316-05:00dhammā insight refrain<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="tr_bq">
In the sutta the insight refrain is included after every new topic introduced in the sutta with only a small change to address the particular experience being explored. I posted this refrain it a few years ago. It will open in a new window: <a href="http://maryrees.blogspot.com/2009_03_01_archive.html" target="_blank">http://maryrees.blogspot.com/2009_03_01_archive.html</a></div>
<br />
Our online groups are working now with the fourth foundation of mindfulness, I have posted the refrain again here with the simple change of focusing, not on the body, but on dhammas or dhammā (<a href="http://maryrees.blogspot.com/2013/09/dhamma.html" target="_blank">for a discussion on dhammā see another earlier post</a> - again a new window).<br />
<br />
<blockquote>
In this way, in regard to dhammā s/he abides contemplating dhammā internally, or s/he abides contemplating dhammā externally, or s/he abides contemplating dhammā both internally and externally.</blockquote>
<blockquote>
S/he abides contemplating the nature of arising of dhammā, or s/he abides contemplating the nature of passing away of dhammā, or s/he abides contemplating the nature of both arising and passing away of dhammā. </blockquote>
<blockquote>
Mindfulness that 'there are dhammā' is established in her/him to the extent necessary for bare knowledge and continuous mindfulness. </blockquote>
<blockquote>
And s/he abides independent, not clinging to anything in the world. "That is how in regard to the dhammā s/he abides contemplating the dhammā.</blockquote>
</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-77240646882209332042013-10-02T22:32:00.000-05:002013-10-02T22:32:44.282-05:00Goenka <div dir="ltr" style="text-align: left;" trbidi="on">
From Pariyatti Books<br />
<br />
Goenka peacefully breathed his last on Sunday, September 29th at his home in Mumbai, India. He was in his 90th year.<br />
<br />
----------<br />
<br />
Real wisdom is recognizing and accepting that every experience is impermanent. With this insight you will not be overwhelmed by ups and downs. And when you are able to maintain an inner balance, you can choose to act in ways that will create happiness for you and for others.<br />
Living each moment happily with an equanimous mind, you will surely progress toward the ultimate goal of liberation from all suffering.<br />
<br />
S.N. Goenka<br />
<br />
<br />
Atta-dīpā viharatha,<br />
atta-saraṇā, anañña-saraṇā.<br />
Dhamma-dīpā viharatha,<br />
Dhamma-saraṇā, anañña-saraṇā.<br />
<br />
Make an island of yourself,<br />
make yourself your refuge; there is no other refuge.<br />
Make Dhamma your island,<br />
make Dhamma your refuge; there is no other refuge.<br />
<br />
Mahā-Parinibbāna Sutta, Dīgha Nikāya, 16</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-52884721632733698892013-09-11T21:49:00.000-05:002013-09-11T21:49:39.652-05:00dhammā<div dir="ltr" style="text-align: left;" trbidi="on">
The word <i>dhammā, </i>unlike <i>Dhamma</i> or <i>Dharma</i>, is often translated as <i>phenomena.</i><br />
<i><br /></i>
According to Bhikkhu Bodhi, <i>dhammā</i>, as used in the fourth foundation of mindfulness (the fourth satipatthana), has "two interconnected meanings." The first has to do with mental factors, the second meaning refers to "elements of actuality, the ultimate constituents of experience as structured in the Buddha's teaching." The term "elements of actuality" does not mean these elements exist substantially. Rather, they are the lenses of our experience, ways we experience life.<br />
<br />
<blockquote class="tr_bq">
"The point of the Buddha's teaching of <i>anattā</i>, egolessness, is that the basic constituents of actuality are bare phenomena (<i>suddha-dhammā</i>) occurring without any noumenal support<i>.</i>"</blockquote>
<br />
Quotations above from Bhikkhu Bodi in <i>The Noble Eightfold Path, </i>pp. 89 - 90.<br />
<br />
Our online groups for experienced meditators will be exploring these phenomena in weekly sessions between now and Thanksgiving. For more information or to join us see <a href="http://www.citta101.org/online.htm">the Citta101 website</a> under cybersittings.</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-20294442454795155582013-07-27T16:41:00.000-05:002013-07-27T16:41:12.177-05:00Insight <div dir="ltr" style="text-align: left;" trbidi="on">
Insight, wisdom, is a natural outcome of a skillful meditation practice.<br />
<br />
<blockquote class="tr_bq">
Insight is not knowledge in the general sense, but penetrative knowledge acquired as a result of not looking <i>at</i> but looking <i>through</i> things. </blockquote>
<blockquote class="tr_bq">
Anālayo quoting Nanyakkara </blockquote>
<br />
I think this is a great way to describe an experience of insight. Is it your experience, too? Can you think of specific times when the capacity showed up for you? In your meditation practice? In your daily life?</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-64284368408450303792012-11-30T13:49:00.000-06:002012-11-30T13:49:55.889-06:00letting go and going on<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
Quotations below are from Ajahn Cha<br />
<blockquote class="tr_bq">
The Buddha did not teach to fix things, but to see according to the truth. If you want to change things, that is not Dharma, that is not truth; it is just the habit of someone who wants to create and manipulate. If you do not see the truth of the way things are, there is no path to practice, and you are outside of the noble truth of suffering, its causes, its cessation, and the path. (p.20, Being Dharma)</blockquote>
This does not mean there is no place for creating. In fact a lay life requires it. We not only need to recognize the truth of insubstantiality and the hollowness of our constructions, but we must learn to dance within them, aware of their benifits to our personal life and the good of our culture as well as their limitations.<br />
<br />
<blockquote class="tr_bq">
Since the very beginning of the Buddha's dispensation, for those who hear and practice there has not been any requirement to adjust or modify things, only to know and surrender....[conditioned phenomena] have their nature to arise and pass away. Any other view of things is impure dharma, the teaching of ignorance embedded in the heart. There will be no cessation, the wheel turning endlessly: no soloution, no end, no way to stop. (p.20, Being Dharma)</blockquote>
<br />
There is a time to step off the wheel. That time is always right now...and yet we go on. The stepping off has to happen over and over again as we navigate daily life, as we play in the constructions, but by also not being trapped in them. Surrendering again and again to things as they are, but also putting one foot in front of the other to face the changing moment and the truth that whatever we create will not last. Everything we build is like a sandcastle on the beach. Beautiful for a time (or useful depending on what we construct), but temporary. Suffering is in the ignorance of the nature of things - in the clinging to anything as it is in the moment.<br />
<br />
<blockquote class="tr_bq">
Its like insects crawling on the rim of a water barrel. They are always moving, but they aren't going anywhere, only traveling around and around the rim. The thoughts of ordinary benighted beings are the same. We may think we are headed far away, but we are only going around in circles, always, coming back to the same place. We don't see this cycle in the heart because there is no wisdom to see. ..In Dharma we want to see..that there is no solution, nothing to change or adjust, because the Dharma is always complete as it is. So we give up trying. (p.20, Being Dharma)</blockquote>
<br />
Until we choose or are confronted with an ultimate cessation, we live on with as much wisdom as possible of things as they are. We can change things within the constructions we have created, our own or our societies - and we should, but we also recognize our personal limitation and a broader scope from which our constructions have arisen. Ultimate reality does not need fixing.<br />
<br />
____________<br />
<br />
Living skillfully<br />
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<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-56811876248054805302012-09-20T13:00:00.000-05:002012-11-12T10:28:54.438-06:00simple meditation<div dir="ltr" style="text-align: left;" trbidi="on">
<div dir="ltr" style="text-align: left;" trbidi="on">
<blockquote class="tr_bq">
"The word 'meditation' covers many mental experiences, but the goal of Buddhist meditation is to see things as they are; it is a state of awakened attention. And this is a very simple thing. It isn't complicated or difficult or something that takes years to achieve. It is so easy, in fact, that you don't even notice it... </blockquote>
<blockquote class="tr_bq">
You are [likely] conceiving of it as something you have to attain -- you have to subdue your defilements, you have to control your emotions, you have to develop virtues in order to attain some kind of ideal state of mind...</blockquote>
<blockquote class="tr_bq">
The real challenge is to develop attention, awakenedness, in the flow of life. This doesn't remove the option of going on retreat or diminish the value of it in any way. The point is to look at meditation as awakenedness and awareness throughout daily life in whatever conditions. There is in that the sense of allowing things to be in this present moment, allowing whatever way the body is or the emotional and mental states right now to be the way they are. Just be the observer of what is. Right now the mood is 'this', 'I feel this.' Just be aware whether you are confused, indifferent, happy, sad, uncertain or whatever. Be that which allows things to be as they are."</blockquote>
<br />
<blockquote class="tr_bq">
Ajahn Sumedho<br />
<i>Chapter One, Starting From Here</i>
<br />
<b><a href="http://www.amazon.com/gp/product/0946672318/ref=as_li_tf_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0946672318&linkCode=as2&tag=citta101-20">Don't Take Your Life Personally</a><img alt="" border="0" height="1" src="http://www.assoc-amazon.com/e/ir?t=citta101-20&l=as2&o=1&a=0946672318" style="border: none !important; margin: 0px !important;" width="1" /></b></blockquote>
<br />
Our current cyber course for our dana group for experienced sharma students is at: <a href="http://v1.lore.com/03-2012.rees-2">http://v1.lore.com/03-2012.rees-2</a> Contact me so we can connect on Skype and for entry code</div>
<br /></div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-56694336838510472152012-09-19T19:01:00.000-05:002012-09-19T19:01:29.466-05:00centered in emptiness<div dir="ltr" style="text-align: left;" trbidi="on">
<blockquote class="tr_bq">
A lay Buddhist is one who fully embodies his or her entire life of work, family, and relationships without spiritually prioritizing any activity. From this perspective all moments are equally precious, and whether we are practicing formal meditation on retreat or showing up for ordinary moments of our lay life, freedom is never diminished. The unequivocal resolve not to move away from where we are is essential. Once we abandon the belief that there is a more spiritually useful moment than the one we are in, we have embraced our life and infused it with the energy for awakening. </blockquote>
<blockquote class="tr_bq">
Rodney Smith, <i>Stepping out of Self-Deception</i></blockquote>
<br />
This does not mean practice, application of skillful means, and developing deep intimacy with the mind are not important. However changing our perspective from one of doing and achieving to one of releasing our centrality in the universe transforms every moment.<br />
<br />
At the same time doing and achieving are not outside this realm of awakening. We might ask ourselves as we go about our walk on the planet: How can I, this person, perform skillfully without participation in ancient human struggles for control and manipulation based in fear and desire? How can this life be lived freshly in every moment? Can there be awakening to the experience of truth unfolding right now? Can I stay with current experience? What intentions are the foundation of this life?<br />
<br />
Life can flow out of spontaneity and good will rather than conditioning and defensiveness. Like playing music we hold an image of the whole piece or the primary threads, then just play our part in harmony with others. What arises is more likely to be wholesome, includes shared experience of whatever is, and results in the best possible unfolding. Contentment and satisfaction can be present even in (or perhaps especially in) the most challenging moments.</div>
<div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-59724948677575744952012-06-24T13:42:00.000-05:002012-06-24T13:42:49.155-05:00conquering<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: left;">
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #4d4d4d; line-height: 18px; text-align: -webkit-auto;"><b>Conquering Discontent and Delight, Fear and Dread </b></span><span style="background-color: white;">M 6 </span></span><br />
<span style="background-color: white; color: #4d4d4d; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; line-height: 18px; text-align: -webkit-auto;">This is a passage from our exploration of ethics.</span></div>
<div style="border: 0px; color: #4d4d4d; font-family: 'Helvetica Neue', Helvetica, Arial, sans-serif; font: inherit; line-height: 18px; margin-bottom: 1em; padding: 0px; text-align: -webkit-auto; vertical-align: baseline;">
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><br /></span></div>
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"> <b style="background-color: white;">Discontent and Delight</b><span style="background-color: white;"> [entrapping delights, not happiness of contentment]</span><span style="background-color: white;"> </span></span><br />
<blockquote class="tr_bq">
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">If a person should wish: </span></blockquote>
<div style="text-align: left;">
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white;"> "</span><i style="background-color: white;">May I become a conqueror of discontent and delight,</i><br /><i> and may discontent and delight not conquer me; <br /> may I abide transcending discontent and delight wherever they arise,"</i></span></div>
<ul style="text-align: left;"><ul>
<li><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">let her/him fulfill the precepts [=</span><i style="background-color: white; color: #4d4d4d; line-height: 1.5em;">sīla</i><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">]</span></span></li>
<li><span style="background-color: white; color: #4d4d4d; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; line-height: 1.5em;">be devoted to internal serenity of mind</span></li>
<li><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">not neglect meditation [=</span><i style="background-color: white; color: #4d4d4d; line-height: 1.5em;">samādhi</i><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">]</span></span></li>
<li><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">be possessed of insight [=</span><i style="background-color: white; color: #4d4d4d; line-height: 1.5em;">paññā]</i><span style="background-color: white; color: #4d4d4d; line-height: 18px;"> </span></span></li>
</ul>
</ul>
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"> and dwell in empty huts</span><br />
<b><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><br /></span></b><br />
<b><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">Fear and Dread </span></b><br />
<blockquote class="tr_bq">
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">If a person should wish:</span></blockquote>
<blockquote class="tr_bq">
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"> "<i>May I become a conqueror of fear and dread,<br /> and may fear and dread not conquer me;<br /> may I abide transcending fear and dread wherever they arise,</i><i style="background-color: white;">"</i></span></blockquote>
<ul style="text-align: left;">
<ul>
<li><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">let her/him fulfill the precepts [=</span><i style="background-color: white; color: #4d4d4d; line-height: 1.5em;">sīla</i><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">]</span></span></li>
<li><span style="background-color: white; color: #4d4d4d; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; line-height: 1.5em;">be devoted to internal serenity of mind</span></li>
<li><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">not neglect meditation [=</span><i style="background-color: white; color: #4d4d4d; line-height: 1.5em;">samādhi</i><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">]</span></span></li>
<li><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">be possessed of insight [=</span><i style="background-color: white; color: #4d4d4d; line-height: 1.5em;">paññā</i><span style="background-color: white; color: #4d4d4d; line-height: 1.5em;">]</span></span></li>
</ul>
</ul>
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><span style="background-color: white;"> and dwell in empty huts.</span><span style="background-color: white;"> </span><span style="background-color: white;"> </span></span><br />
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><br /></span><br />
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><br /></span><br />
<div style="border: 0px; color: #4d4d4d; font-family: 'Helvetica Neue', Helvetica, Arial, sans-serif; font: inherit; line-height: 18px; margin-bottom: 1em; padding: 0px; text-align: -webkit-auto; vertical-align: baseline;">
<span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">I especially like the last line of this instruction. I understand the meaning to be literal, however, it works much better for me to think, not so much a physical empty hut, but a personality empty of attachment to it's self.</span><br />
<br />
<br />
<br />
<div style="color: black; line-height: normal; text-align: left;">
Read about the dhamma study at <a href="http://lore.com/course/9686">http://lore.com/course/9686</a></div>
<div style="color: black; line-height: normal; text-align: left;">
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</div><div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-68773891815516325842012-06-08T08:39:00.000-05:002012-06-09T16:03:16.384-05:00progress is natural<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
From one of the suttas in our summer dharma study:<br />
<br />
Progress is Natural A 10:2<br />
<blockquote>
For one who is virtuous and endowed with virtue,<br />
there is no need for an act of will:<br />
<i>May non-remorse arise in me!</i><br />
It is natural ... that non-remorse will arise in one who is virtuous.</blockquote>
<blockquote>
For one free of remorse,<br />
there is no need for an act of will:<br />
<i>May gladness arise in me!</i><br />
It is natural ... that gladness will arise in one who is free from remorse.</blockquote>
<blockquote>
For one who is glad of heart,<br />
there is no need for an act of will:<br />
<i>May joy arise in me!</i><br />
It is natural ... that joy will arise in one who is glad of heart. </blockquote>
<blockquote>
For one who is joyful,<br />
there is no need for an act of will:<br />
<i>May my body be serene!</i><br />
It is natural ... that the body will be serene for one who is joyful.</blockquote>
<blockquote>
For one of serene body,<br />
there is no need for an act of will:<br />
<i>May I feel happiness!</i><br />
It is natural ... that one will be happy whose body is serene.</blockquote>
<blockquote>
For one who is happy,<br />
there is no need for an act of will:<br />
<i>May my mind be concentrated!</i><br />
It is natural ... that one will have a concentrted mind whose mind is happy.</blockquote>
<blockquote>
For one who is concentrated,<br />
there is no need for an act of will:<br />
<i>May I know and see things as they really are!</i><br />
It is natural ... that one with a concentrated mind will see things as they really are.<br />
...<br />
...<br />
Thus ... the preceding qualities flow into the succeeding qualities;<br />
the succeeding qualities bring the preceding qualities to perfection,<br />
for going from the near shore to the far shore.</blockquote>
<br />
Read about the dhamma study at <a href="http://lore.com/course/9686">http://lore.com/course/9686</a><br />
<br />
Request course code by registering at <a href="http://www.citta101.org/cybersittings.htm">http://www.citta101.org/cybersittings.htm</a></div><div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.comtag:blogger.com,1999:blog-6509237101866490865.post-91255891383472411182012-05-17T16:36:00.000-05:002012-05-17T16:36:53.384-05:00letting buddha live today<div dir="ltr" style="text-align: left;" trbidi="on">
<blockquote class="tr_bq">
"Buddha" means "The one who is awake." The Buddha who lived two-and-a-half thousand years ago was an embodiment of that quality. As my teacher, Ajahn Cha, would often say, "People believe the Buddha passed away two-and-a-half thousand years ago, but the real Buddha is alive today." The "Buddha" we are talking about here is that quality of wakefulness - that quality of wisdom - which is in the heart. </blockquote>
<blockquote>
from Ajahn Amaro in<i> <a href="http://www.amaravati.org/downloads/pdf/finding_the_missing_peace.pdf" target="_blank">Finding the Missing Peace</a></i></blockquote>
<br />
Any spiritual practice is only as alive as our active participation in the truth of the teachings. With our lives we manifest the wisdom to the degree we are in touch with and actually embody their truth. In the case of the Buddha's teaching being in contact with what is true right now, in this moment, is the whole point. We are invited to live, not according to an imposed set of rules, but to become awake and alive. In doing so we thus live wisely and happily. Wisdom and compassion rule.<br />
<br />
My "born-again" understanding of the message of Jesus is that it is similar to that of Gautama, Buddha. According to Christian scriptures the first person Jesus saw upon resurrection was Mary Magdalene. His comment to her was reportedly,<i> Do not cling to me</i>. I take this to mean something similar to the Buddhas parting message, <i>You know what to do, now go do it. </i>These messages do not invite us to make rules to follow or impose on others, but to live what we have learned and continue the journey. If we do otherwise we tend to make false idols of our teachers instead of listening to the teachings and transforming our lives.<br />
<br />
<blockquote class="tr_bq">
When we draw upon that Buddha-wisdom, its as if we can consult the Buddha at any time. If we don't make the effort to consult, then we won 't get the advice or the guidance. Buddha nature is another term for this faculty of awakedness that we can employ. Of course, we can go through life without employing it, just having it buried in layers of habit and compulsion and business and fear and laziness and everything else. But if we take the trouble to draw upon it, to recognize it, to open it up, then it can be what guides our lives very directly.</blockquote>
<blockquote>
from Ajahn Amaro in <i><a href="http://www.amaravati.org/downloads/pdf/finding_the_missing_peace.pdf" target="_blank">Finding the Missing Peace</a></i></blockquote>
<br />
<br /></div><div class="blogger-post-footer">www.citta101.org</div>Anonymoushttp://www.blogger.com/profile/00627001977768767704noreply@blogger.com