Posted by: Michael | 02/23/2016

Sense Desire

54. Sense desire is an obstruction, a hindrance which enshrouds the mind and weakens wisdom. Ill-will, sloth and torpor, restlessness and worry and doubt are all obstructions, hindrances which enshroud the mind and weaken wisdom. Surely it is possible that one, after abandoning these obstructions and hindrances which grow in and up over the mind and weaken wisdom, being strong in wisdom, should know his own good, the good of others, the good of both, and attain that knowledge and vision befitting the Noble Ones and transcending human states.

Anguttara Nikaya III.63

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Posted by: Michael | 02/22/2016

Walking Meditation

For most, if not all, of the time during which I have regularly practiced meditation I have always regarded walking meditation as somehow less than seated meditation. I think that in the forms that have come down to us here in the US, walking meditation is described as an important but ancillary practice. Perhaps die to space constraints here in NYC, most teachers don’t really go into the mechanics of waking meditation exterior for on retreat. So, it’s really no surprise that it’s taken a back seat.

The other day, though, I was reading an article on the Dhammaloka site describing walking meditation and how some Ajahn practically lived in their walking paths. In addition I found a sutta extolling the benefits of the form which I will have to post later. So, I have decided on my impulsive fashion to dedicate half of my time to walking meditation and preferably before sitting.  Today’s experiment went well and I noticed I was both more settled and alert. More to come. 

Wishing you all well today!

Posted by: Michael | 02/18/2016

A Mind Full of Lust

49. One remembers and turns over in the mind thoughts about things based on desire in the past, present and future. As one does so, desire is generated, and being desirous, one is fettered by those things. And a mind full of lust is what I call a fetter.

Anguttara Nikaya I.263

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Posted by: Michael | 02/17/2016

Ksitigarbha Bodhisattva

I’ve developed a sudden and inexplicable interest in the bodhisattva Ksitigarbha in the past week or so. Strange considering I haven’t really been practicing with any Mahayana grips recently and my prior reticence regarding Avalokiteshvara. In terms of the ontological status of any of the great bodhisattvas of the Mahayana traditons I am still circumspect and the attribution of the sutras describing Ksitigarbha are dubious at best. And yet…

Perhaps more than anything else if it’s the attitude of active compassion and engagement worth those in suffering that calls to me most. That and the idea that there are beings dedicated to the wellbeing of all to whom one can turn when in dire need. So you see I have my logical explanation and my affective pull all sorted out.

I have often puzzled at the gap between my own aspirations and private practice and my behavior under duress work my wife and children. If nothing else may my exploration of Jizo bodhisattva help me to bring me patience and sensitivity to my interactions and remind me to descend into the very depths of hell to relieve the suffering of my dear ones.

Posted by: Michael | 02/16/2016

Compassion Practice

Yesterday I had the time to take up some of the compassion practices I have heard in the past and add are described in the Jeffrey Hopkins book whose name escapes me at the moment. I was excited by the intensity of feeling of compassion that the practice of imagining loved ones in pain evoked but remembered to revenge myself and not get carried away by it.

Inspired by my success I then formed to the next person who spontaneously spring to mind: an acquaintance who I have not always had the most favorable regard. I have to admit that I was sunbed by just how difficult it was too generate compassion for him by means of the visualization I was using. I persevered but was only successful in arousing the feeling on a handful of occasions.

Strangely, I consider this a success. Rather than just being able to drizzle the nectar of compassion over everyone equally it shows that I need to work to open my heart to those beings with whom I have difficulty. I am just happy to have been able to see and understand that. In addition, I see note just how easy it is for cruelty and callous indifference to blind us when we’re not actively trying to cultivate compassion. May all beings be free of suffering!

Posted by: Michael | 02/15/2016

Anapanasati

46. This intent concentration on in-and-out breathing, if cultivated and developed, is something peaceful and excellent, something perfect in itself and a pleasant way of living also.

Not only that, it dispels evil thoughts that have arisen and makes them vanish in a moment.

It is just as when, in the last month of the hot season, the dust and dirt fly up and suddenly a great rain lays it and makes it settle in a moment.

Samyutta Nikaya V.321

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Posted by: Michael | 02/12/2016

Opportunities

For modi of my adult life the default setting of my view of the world has been admittedly pessimistic. Despite this, or perhaps because of it, I have been able to stick with my practice of the Dhamma doggedly. Yer it is now becoming clear to me that what was once helpful has now turned into something wholly unskillful and I need to find a way to see the world in a better light.

Somewhere, deep inside, came a cover urging me to see the opportunities for practice, for release and for delivering in the good where I have forever before been sick on the negative. It’s like a pear with a torn spot in it. Sure I could spend my time dwelling on it, thinking good terrible it is that the pear has been marred like this and indulging in fantasies about how it might be possible to prevent rotten spots in the future but hope would that help me on my path?  Why not just eat around it and leave it to the side?  Unless I decide that my ultimate purpose in life is to find perfect pears I should give up dwelling in rotten pear induced negativity. Instead, went not take the opportunity to contemplate impermanence, not self and dukkha?  Any not be grateful for the pear?  Why not practice the path by means of appropriate attention?

Posted by: Michael | 02/10/2016

Master of the Pathways of Thought

41. One who is intent on developing higher thought should attend to five things from time to time. What five?

If, while attending to something, evil unskillful thoughts associated with greed, hatred and delusion should arise, then one should attend instead to something that is skillful. Then these evil unskillful thoughts will subside and the mind will be steady, calmed, one-pointed and concentrated. It is just as if a carpenter or his apprentice might knock out, drive out, draw out a large peg with a small one.

If, while attending to something that is skilled, evil unskillful thoughts associated with greed, hatred and delusion still arise, then one should ponder the disadvantages of those thoughts, thinking: “Truly, these thoughts are unskillful, blameworthy and conducive to suffering.” Then those evil unskillful thoughts will subside and the mind will be steady, calm, one-pointed and concentrated. It is just as if a well-dressed young man or woman, on having the carcass of a snake, a dog or a human being hung around his or her neck would be repelled, ashamed and disgusted.

If, however, while pondering the disadvantages of these thoughts, evil unskilled thoughts associated with greed, hatred and delusion still arise, then one should forget about them, pay them no attention. Then those evil unskillful thoughts will subside and the mind will be steady, calm, one-pointed and concentrated. It is just as if a man with sight might shut his eyes or turn away in order to avoid seeing something.

But if, while trying to forget about and pay attention to those thoughts, evil unskillful thoughts associated with greed, hatred and delusion still arise, then one should allow them to settle. Then those evil unskillful thoughts will subside and the mind will be steady, calm, one-pointed and concentrated. It is just as if a man, finding no reason for running, walks; then finding no reason for walking, stands; then finding no reason for standing, sits down; then finding no reason for sitting, lies down. Thus he goes from a strenuous posture to a more relaxed one.

But if, while allowing those thoughts to settle, evil unskillful thoughts associated with greed, hatred and delusion still arise, then, with teeth clenched and tongue pressed against the palate one should restrain, subdue and suppress the mind with the mind. Then those evil unskillful thoughts will subside and the mind will be steady, calm, one-pointed and concentrated. It is just as if a strong man should hold down a weaker one by seizing his head and shoulders.

One who does these things is called a master of the pathways of thought. The thought he wants to think, he thinks; the thought he does not want to think, he does not think. He has cut off craving, removed the fetters, mastered pride and put an end to suffering.

Majjhima Nikaya I.119

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Posted by: Michael | 02/09/2016

Body Contemplation

As I was walking to work today I found my eyes constantly drawn to look upon the feminine forms of the women walking down the street in their way to work. I clearly knew that I was looking with a mind inflamed and realized that I needed to mount an effective response before I was overcome by the infatuation. Through familiarity my mind went to asubha contemplation almost immediately but his to do it while walking?

Posing the question send to be just what was needed because as I followed my footsteps an image of the bones, muscles and tendons in my feet arose. As I walked in I felt the posture of the bones pressing into the flesh at the bottom of my feet with such clarity that the infatuation disappeared.

Everything we need for liberation truly is to be found in this fathom long body. 

Posted by: Michael | 02/08/2016

Acceptance

The term “acceptance” is a difficult one for me especially in light of its frequent use in so-called spiritual discourse. Much of it had to do with my own vote of the path as a necessarily difficult one that requires a lot of effort and a definite rejection of complacency.

And yet, in my clearer moments, I can see the necessity of acceptance and hope it can function as a support to the path of striving. Much of the restlessness I have been feeling I believe can be attributed to a sense of discontent with my progress and the quality of my meditations as well as feeling slightly ill for the last week or so. Finding fault with the quality of concentration, with the quality of my effort and with just about everything has left me running from the present and into I know not what.  Lack of acceptance had become a real sense of desperation that is poison to my practice.

May I learn to accept the place where I find myself with love and kindness so that I may push onwards in pursuit of happiness and not out of aversion. 

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