KhantiI found the following story on a Sikh site and have adapted it for the ears of a 4-year old Buddhist. Enjoy!

An old man was sitting in the courtyard of his house along with his son who recently finished college. Suddenly a crow perched on a wall of the house. The father asked the son: What is that? The son replied: It is a crow.

After a little while the father again asked the son: What is that? The son said: It is a crow. After a few minutes the father asked his son the third time: What is that? The son said: Father, I have just now told you that it is a crow.

After a little while the old father again asked his son the fourth time: what is that? At this time some son’s tone betrayed his irritation and he stated curtly: Father! It is a crow, a crow.

A little later the father again asked his son: What is that? At this time the son lost it and he screamed at his father, saying:  Father, you are always repeating the same question, although I have told you so many times that it is a crow. Are you not able to understand this?

A little later the father went to his room and came back with an old diary. Opening a page he asked his son to read that. When the son read it the following words were written in the diary:

“Today my little son was sitting with me in the courtyard, when a crow came and perched on a branch. My son asked me twenty-five times what it was and I told him twenty-five times that it was a crow and I did not at all feel irritated. I rather felt affection for the innocent child.”

The son, though educated in the mundane arts and sciences, seems to have forgotten his spiritual education entirely. Not only does he lose his patience (khanti) with his father but he has neglected his duty of filial piety. The Lord Buddha states the following in regard to our parents:

Which two? Your mother and father. Even if you were to carry your mother
on one shoulder & your father on the other shoulder for 100 years, & were
to look after them by anointing, massaging, bathing, & rubbing their limbs,
and they were to defecate and urinate right there on your shoulders, you
would not thereby repay your parents. Even if you were to establish your
mother & father in absolute sovereignty over this great earth, abounding in
the seven treasures, you would not in that way repay your parents!
Why is that? Mothers and fathers do much for their children. They care for
them, they nourish them for long, and they introduce them to this world.
But anyone who rouses his unbelieving mother & father, settles & establishes
them in faith; rouses his immoral mother & father, establishes them in virtue;
rouses his stingy mother & father, settles & establishes them in generosity;
rouses his unwise mother & father, settles & establishes them on a new level
of understanding: It is in this way that one truly repays one’s mother’s and
father’s many and longstanding services and sacrifices.
Anguttara Nikāya  2.32

Realizing that we owe such an unimaginable debt to our parents we can begin to see the importance of exercising forbearance with them on those occasions when we find it hard to lovingly accept their speech or behaviors as they once did ours as children.

Here is the fun page for today: Khanti Labyrinth

Posted by: Michael | 07/28/2012

Khanti – Patience – Forbeareace

Khanti

I found the following story on this site and thought it would be good to use as one of the stories for Khanti Week.

There was a monk who was very impatient. You may wonder, why would a monk be impatient? Don’t they become monks so that they don’t have to deal with the world? Yes, that’s true. So imagine how impatient this monk was…

The more he tried, the more impatient he became, so he decided that he must get away altogether, to learn to be patient. So he built himself a little home deep in the woods, far away from civilization.

Years later, a man was traveling in those woods and met him. The man was amazed to find anyone living so far away from the rest of the world, so he asked the monk why he was there all by himself.

The monk said that he was there to learn to be patient.

The traveler asked how long he had been there, and the monk replied:  seven ( 7 ) years.

Stunned, the traveler asked, “If there is no one around to bother you, how will you know when you are patient?”

Annoyed, the monk replied, “Get away from me, I have no time for you.”

I really like this story because it highlights the fact that patience cannot really be developed fully unless one is in community.

Another great story demonstrating the power of patience albeit outside of a social context, is this story I found about the miraculous growth of Chinese bamboo. Please find the video and text below:

A great lesson of patience, persistence and hard work can be learned from the story of planting Chinese bamboo. Unlike most other plants, Chinese bamboo is quite unique on its own. When this bamboo is planted, watered, and nurtured for the whole growing season, it does not outwardly develop even just for an inch. Then, on the next growing season, the farmer must continue to irrigate, fertilize and care for the bamboo tree and yet nothing happens – it fails to sprout just the same.

And as the seasons go in and out, the farmer has to continue caring for the bamboo for four consecutive years. What could really be discouraging is the farmer has nothing substantial to demonstrate for all of his labor in caring and growing the tree. Four lonely years of hard work and caring and yet you have nothing!

And then on the fifth year, you must be prepared for something so amazing and incredible!

All the hard work seems to be paid off on the fifth year because that Chinese bamboo tree seed at last grows and not just growing as we normally see with other plants. The bamboo tree shoots up to more than 80 feet all in just one growing season! Now, that is a very astonishing demonstration of the power of nature!

Now, you might be thinking: Did the small tree loll inactive for four years and then just decides to grow dramatically on the fifth? I think the answer is quite clear for us to see. The little tree was actually developing itself underground by expanding its root system to make it tough enough to sustain its impending external growth in the fifth year and even beyond.

Now, had the tree failed to build up a strong and able underground foundation, it would be impossible for it to keep on growing when it is time to sprout outside into the outside world.

This story is very much true in rearing our beautiful children. As parents, we have to patiently exert efforts in teaching and disciplining our children for them to develop right values and to adopt strong character while at the same time defeat many difficulties and different challenges.

If that Chinese bamboo farmer dug up his little bamboo seeds each year just because he is curious or wants to make sure it was growing or what, he could effectively stopped the tree’s growth. There are times when we demand our little children to sit still and behave and be patient but big lessons can be deeply taught once they are demonstrated in actions and not just in words.

Here are the coloring pages for today as well:

khanti-fila-empollando

khanti-garden

Sources:

http://www.ilmnamoti.com/index_files/Page1687.htm

http://theskyisthelimit.se/the-chinese-bamboo-story-a-lesson-in-patience/

Posted by: Michael | 07/27/2012

A Year of Virtues

On vacation recently and with little time for formal seated meditation I found myself really focusing on gratitude and forgiveness throughout long bus rides through the mountains and seaside of Ecuador. Travelling with my kids and wife I somehow suddenly realized that I wasn’t giving my son a consistent spiritual education. He’s young yet but values such as gratitude and forgiveness just have not yet taken root and I can’t help but think that has to do more with a lack of teaching than his tender age. From my own upbringning I can testify that a complete absence of articulated values was disastrous although for others the opposite may have been the case. My own ex-hippie parents left me with a rough outline of how to treat others but really didn’t provide much of a framework for the scope and meaing of my actions in the world. This left me with a gnawing nihilism that ate a hole clean through me when things got hard. I can only wonder what would have happened had I been given the gift of a spiritual education.

So, in that vein, I have decided to select a different virtue each week to work on with my son (and my 2 year old daughter can destroy the printouts and activities I design too if she wants). I planned initially to use the paramis only but quickly realized that a whole host of virtues would be left out if I did so. For now the tentative plan is as follows:

  1. Khanti/Patience
  2. Kutūhalaa/Inquisitiveness
  3. Avihimsā/Ahimsā/Harmlessness
  4. Dana/Generosity
  5. Upakāratva/Helpfulness
  6. Hirimantu/Modesty
  7. Gārava/Respect
  8. Subbacatta/Meekness (Easy to Admonish)
  9. Anurāga/Fidelity-Loyalty
  10. Sacca/Truthfulness
  11. Viriya/Energy-Courage
  12. Aditthana/Determination
  13. Kataññu/Gratitude
  14. Metta/Loving-kindness
  15. Pacchātāpa/Repentance
  16. Khema/Forgiveness
  17. Karuna/Compassion-Mercy
  18. Aparigraha/Non-possessiveness or Not Stealing
  19. Mudita/Sympathetic Joy
  20. Upekkha/Equanimity
  21. Appicchatā/Contentment (Having few wishes)
  22. Nekkhama/Renunciation
  23. Attapariccāga/Self-sacrificing
  24. Sati/Mindfulness
  25. Samadhi/Concentration
  26. Paññā/Wisdom

Although I originally had 21 virtues listed in order to cycle through the series twice in one year I have to admit my arithmetic was wrong so the admission of 5 more was both a good thing in itself and worked to make an even 26 which will cycle nicely.

In short the additional five are Pacchātāpa, Upakāratva, Subbacatta, Attapariccāga and Paññā. For the first I had to look up the state of being helpful in Sanskrit and then do some chop-shop morphological changes to get what I think is the Buddhist Hybrid Sanskrit. Meekness or compliance was absolutely critical and, if my children ever intend to be leaders or parents themselves I want them to value self-sacrifice. Pacchātāpa or contrition is something I feel is lacking in myself and most people I meet and, although I was unsure of whether or not to include it, I have added wisdom as the culmination of all the other virtues on the list.

I intend to put together activities, stories from suttas, jatakas and non-canonical sources (e.g. Nasruddin tales, news stories etc..) and may very well have a book when finished. If so I would offer it on Lulu or another service for free download and at cost for publishing.

You can find the PDF of the coloring page at the following link: Khanti-Paciencia-Patience Please don’t mind that the translation is in Spanish as it’s my son’s first language. If anyone is ever interested I would be more than happy to provide an updated English (or even Italian) version.

Posted by: Michael | 06/16/2012

Protected: A Week for Dana Parami – Aftermath

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Posted by: Michael | 06/16/2012

A Week for Dana Parami – Aftermath

I just realized that I had never posted the initial aditthana but it’s been a week now so I’ll report how it went. Despite not always being able to live up to the ideal of freely giving whenever asked I discovered a hidden well-spring of resistance, resentment and ill-will that was surprising in terms of it’s strength and complete irrationality. In this regard my week devoted to Dana Parami was a great success. Just seeing the resistance and acting from an intention to help myself and those around me may not eradicate the aversion but it certainly sows seeds for a more  skillful character on the future.

Posted by: Michael | 06/16/2012

A Week for Dana Parami

I’ve been thinking about dana parami and my practice and have come to the point where random acts of generosity, though fulfilling, don’t seem adequate in my mind. I have played with the idea of not turning down a request ofr charity or help before but, to be honest, I have always considered the sphere of dana to be outside the home. Somehow it just doesn’t seem right that my wife and children be the recipients of my dana since it is my duty to provide for them anyway. I’m not sure what the hang up is but I think some of my resistance is due to the fact that I’m afraid that I will be taken advantage of and end up doing more than “my fair share”of work in the home if I were to seriously try to apply this practice behind closed doors as well as to the world beyond my doorstep. Obviously there is something wrong with this dichotomy so I am making the aditthana to practice dana parami wherever I am despite how physically, emotionally and psychologically taxing it may be. For this entire week I will not turn down any request for anything in my power to give from anyone in my life whether they be a stranger, my first-born or a long-lost friend. I’m sure there will be a lot of mistakes and missteps but I’m interested to see how the mind reacts toi this practice. I’ll try to post again and let you know how it went next Sunday.

Posted by: Michael | 05/02/2012

Music and Metta Bhavana

For some time I have been practicing the Dhammasukha method of metta (that taught by Ven. Vimalaramsi and SIster Khema) and, as is the case wiuth any method, I have encountered some dry spells. Noticing the resistance has helped but what I realized this morning for the first time was that simply calling up memories of songs that I associate with happiness and good times worked well to invoke an upsurge of positive feelings.

Now, I don’t know exactly how kosher this is but I did once speak with a bhikkhu who recommended the use of music to lay people for precisely this reason. I even went so far as to compile a list of songs that I imagined would be conducive or evocative of feelings of metta but for some reason I never got it quite right. I think the problem may have been that I started looking for the songs in the head when I should have allowed the heart to lead the way.

Digressions aside, I do believe that using these recollections of happiness accords well with the instructions which are to call to mind feelings of happiness and make those the object of the meditation for as long as possible turning to the words or metta phrases only when the feeling begins to fade. I have been planning to write a letter to Ven. Thanissaro on the subject of metta for some time so I hope I remember to get some clarification on just this point. Bhavatu sabba mangalam!

Posted by: Michael | 12/29/2011

The Eight Lifetime Precepts

Upasikas

The precepts, in their various forms, have become increasingly significant to me as my practice has developed over the years. The 5 Precepts are, of course, the absolute minimum for any declared disciple of the Dhamma-vinaya but there are a number of other formulations of the training rules taken from the suttas and commentaries that seem to offer excellent opportunities to practice not solely morality for its own sake but as a means to maintain mindfulness in daily life. My thanks to Bhante Pesala for the following:

http://www.wlu.ca/documents/6478/The_development.pdf
The development and use of the Eight Precepts for lay practitioners, Upāsakas and Upāsikās in Theravāda Buddhism in the West
Jacquetta Gomes
Buddhist Group of Kendal (Theravāda), UK

Pāṇātipātā veramaṇī sikkāpadaṃ samādiyāmi
Adinnādānā veramaṇī sikkāpadaṃ samādiyāmi
Kāmesu micchācārā veramaṇī sikkāpadaṃ samādiyāmi
Musāvādā veramaṇī sikkāpadaṃ samādiyāmi
Pisuṇā vācā veramaṇī sikkāpadaṃ samādiyāmi
Pharusā vācā veramaṇī sikkāpadaṃ samādiyāmi
Samphappalāpā veramaṇī sikkāpadaṃ samādiyāmi
Micchājivā veramaṇī sikkāpadaṃ samādiyāmi

I undertake the rule of training to refrain from killing living beings
I undertake the rule of training to refrain from taking what is not given
I undertake the rule of training to refrain from sexual misconduct
I undertake the rule of training to refrain from false speech
I undertake the rule of training to refrain from backbiting
I undertake the rule of training to refrain from using harsh or abusive
speech
I undertake the rule of training to refrain from useless or meaningless
conversation
I undertake the rule of training to refrain from wrong means of liveli-
hood

Posted by: Michael | 12/24/2011

Silanussati on Christmas’ Eve

Today is both Christmas’ Eve and the last uposatha day of the year! Spurred by a dhamma talk of Ajahn Amaro’s on virtue I was inspired to do a little research on the them of morality meditation and found the following: http://www.dhammacenter.org/40_meditation_subjects/6_recollection_anussati May this be of benefit!

4. Recollection of Morality (Silanussati)

One who wishes to practice Silanussati should find a quiet, secluded place and contemplate his or her own moral conduct (Sila) in accordance with the eight virtues of moral conduct which are:

1. Sila are not torn: Precepts (Sila) for householders and for monks are not broken at the beginning or at the end [first or last precept], like a cloth which is frayed at the edges, therefore, the precepts are not torn. [This means if one breaks the first or the last precepts, his or her precepts are like the cloth which is frayed at the edges.]

2. Sila are not holed: No single precept is broken in the middle [such as the third of five precepts], like a cloth with a hole in the middle.

3. Sila are not blotched: Precepts are not broken in consecutive order. No two or three consecutive precepts are broken, like a cow with big black or red spots on her back or belly. These precepts are not blotched.

4. Sila are not mottled: Precepts are not broken here and there like a cow speckled with different colored spots. Such precepts are not mottled.

In another sense, Sila are not torn, holed, blotched or mottled when they are not destroyed by the seven bonds of sexuality (Methunasanyoga) or by unwholesome states such as anger and hatred.

5. Sila are liberating: Precepts liberate one from the slavery of craving.

6. Sila are praised by the wise: Precepts are praised by the wise such as Lord Buddha and the Noble ones.

7. Sila are untouch by craving and wrong view: Precepts are untouched by craving and wrong view. They are precepts that nobody can criticize by saying, ‘There are flaws in your Sila.’

8. Sila are for concentration: Precepts bring one to gain access concentration and they also help one to develop the paths and fruits of concentration.

Benefits

When the meditator reviews his or her precepts both extensively and intensively, the power of Sila such as being untorn will protect one’s mind from being disturbed by lust, anger or delusion. The mind is filled with morality. The Jhana will be attained by the one who calms the Five Hindrances. He or she will attain at least access concentration. However, the virtues of morality are both multiple and profound. A meditator may contemplate various virtues of morality and, as a result, the Jhเna may reach only access concentration level, not attainment concentration.

Post Script:

Here is a link to the dhamma talk which got it all started: http://www.abhayagiri.org/main/medium/2176/

Posted by: Michael | 12/11/2011

Quick Practice Notes 1

It would seem that, despite my best intentions, I am still susceptible to unskillful speech (which isn’t surprising in the least). Rather than allow myself to get caught up in the current of wrong speech and thought, believing that there is nothing to be done except see the akusala through to the bitter end, I intend to make a practice of immediately forgiving myself and the other involved rather than stewing on how unskillful my reactions were. Forgiving the other has benefits which are immediately obvious but, for yours truly, forgiving myself and returning to my daily metta practice is where the focus needs to be. May this be of benefit…

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