Posted by: Michael | 02/28/2010

The Eight Worldly Winds

I found this post on another blog while trying to find some material to aid in my own contemplation of equanimity today:

“The eight worldly winds are pleasure and pain, praise and blame, fame and disrepute, gain and loss. These are pairs of opposites:  one we are attracted to, the other repulsed by.   The conditions of their blowing are beyond us and can’t be controlled.  We get carried away by these winds and can lose our course easily.  Pleasure, fame, praise and gain all make us feel good, like the stock market on an upward swing.  We may get a big head with fame, lose sight of our responsibilities with pleasure, rely on external validation with praise, or feel exceedingly comfortable with gain.  These things we all desire and delude our clear minds.  Conversely, we can be carried away by their opposites.  We can become absorbed by our pain, our esteem can suffer from disrepute, feel excessively guilty with too much blame, and loss can leave with us with endless grief.  Being swept away by any of these 8 winds causes  emotional instability.  Stirring things up they cloud are clarity.  Just set a course sailing down the middle–not directly against the wind nor with it–and respond with the tiller to keep things straight.   Accept each wind without following it, realizing its conditions are impermanent. Then when the wind changes direction you can respond flexibly.”

And here’s an old Chan/Zen story which I find more and more meanigful as the years pass:

‘There was a well-known scholar who practiced Buddhism and befriended a Chan Master. Thinking that he had made great stride in his cultivation, he wrote a poem and asked his attendant to deliver it to the Master who lived across the river. The Master opened the letter and read the short poem aloud:
“Unmoved by the eight worldly winds, *
Serenely I sit on the purplish gold terrace.”
A smile broke up on the lips of the Master. Picking up an ink brush, he scribbled the word “fart” across the letter and asked that it be delivered back to the scholar.
The scholar was upset and went across the river right away to reprimand the Master for being rude. The Master laughed as he said, “You said you are no longer moved by the eight worldly winds and yet with just one ‘fart‘, you ran across the river like a rat!” ‘

Source:

http://minnetonkameditation.wordpress.com/2009/04/17/eight-worldly-winds/
http://dhammatelukintan.blogspot.com/2009/02/8-worldly-windsa-buddhist-story.html

Posted by: Michael | 02/27/2010

More Mudita

Browsing through Dhamma Wheel (my favorite Buddhist forum) I came across the following instructions for cultivating mudita:

Muditā

Self: Return your attention to your own body, re-establishing your sense of
being grounded in the body. Bring your attention to your heart. Open to the
joy that you feel in your life, the ways in which you are fortunate and blessed,
and then begin a flow of aspiration directed towards your heart that you may
fully enjoy your good fortune. “May I enjoy my happiness, and may it last a
long time.” Or you might shorten your aspiration to simply, “Enjoy!” Joy feels
and responds to the happiness of the person. It is love directed towards
happiness, and so always involves an awareness of happiness. Again, be
creative in your aspiration, as you imagine or reflect on the various ways in
which you enjoy good fortune.

Fortunate person: Now bring to mind someone you know who is very happy,
who is particularly fortunate and prosperous at present. Reflect, “Just as I
rejoice in my good fortune, so does s/he; just as s/he rejoices in her good
fortune, so do I. We are exactly the same in this respect.” Then imagine or
visualise the person in front of you and send a stream of joy towards him or
her, using suitable words. Again, if a feeling of joy arises, absorb into that
feeling. Otherwise focus on the stream of intentions you are generating.

I think I already use a variant of this technique but it’s always good to get ideas from other teachers and practitioners. Sorry for the short post but I’m at the in-laws today so there’s not much in the way of time. May you all be well!

Posted by: Michael | 02/27/2010

7 Practices of Compassion

Some days are harder than others when it comes to the practice. Today, despite my best intentions, I could find no time beyond 15 minutes this morning to formally practice. Still, just returning to the intention to cultivate the brahma viharas at times throughout the day can still be immensely helpful. Even though I do not have much to personally report I did stumble upon the following useful advice from the blog Zen Habits:

How do we do that? This guide contains 7 different practices that you can try out and perhaps incorporate into your every day life.

7 Compassion Practices

  1. Morning ritual. Greet each morning with a ritual. Try this one, suggest by the Dalai Lama: “Today I am fortunate to have woken up, I am alive, I have a precious human life, I am not going to waste it. I am going to use all my energies to develop myself, to expand my heart out to others, to achieve enlightenment for the benefit of all beings, I am going to have kind thoughts towards others, I am not going to get angry or think badly about others, I am going to benefit others as much as I can.” Then, when you’ve done this, try one of the practices below.
  2. Empathy Practice. The first step in cultivating compassion is to develop empathy for your fellow human beings. Many of us believe that we have empathy, and on some level nearly all of us do. But many times we are centered on ourselves (I’m no exception) and we let our sense of empathy get rusty. Try this practice: Imagine that a loved one is suffering. Something terrible has happened to him or her. Now try to imagine the pain they are going through. Imagine the suffering in as much detail as possible. After doing this practice for a couple of weeks, you should try moving on to imagining the suffering of others you know, not just those who are close to you.
  3. Commonalities practice. Instead of recognizing the differences between yourself and others, try to recognize what you have in common. At the root of it all, we are all human beings. We need food, and shelter, and love. We crave attention, and recognition, and affection, and above all, happiness. Reflect on these commonalities you have with every other human being, and ignore the differences. One of my favorite exercises comes from a great article from Ode Magazine — it’s a five-step exercise to try when you meet friends and strangers. Do it discreetly and try to do all the steps with the same person. With your attention geared to the other person, tell yourself:
    1. Step 1: “Just like me, this person is seeking happiness in his/her life.”
    2. Step 2: “Just like me, this person is trying to avoid suffering in his/her life.”
    3. Step 3: “Just like me, this person has known sadness, loneliness and despair.”
    4. Step 4: “Just like me, this person is seeking to fill his/her needs.”
    5. Step 5: “Just like me, this person is learning about life.”
  4. Relief of suffering practice. Once you can empathize with another person, and understand his humanity and suffering, the next step is to want that person to be free from suffering. This is the heart of compassion — actually the definition of it. Try this exercise: Imagine the suffering of a human being you’ve met recently. Now imagine that you are the one going through that suffering. Reflect on how much you would like that suffering to end. Reflect on how happy you would be if another human being desired your suffering to end, and acted upon it. Open your heart to that human being and if you feel even a little that you’d want their suffering to end, reflect on that feeling. That’s the feeling that you want to develop. With constant practice, that feeling can be grown and nurtured.
  5. Act of kindness practice. Now that you’ve gotten good at the 4th practice, take the exercise a step further. Imagine again the suffering of someone you know or met recently. Imagine again that you are that person, and are going through that suffering. Now imagine that another human being would like your suffering to end — perhaps your mother or another loved one. What would you like for that person to do to end your suffering? Now reverse roles: you are the person who desires for the other person’s suffering to end. Imagine that you do something to help ease the suffering, or end it completely. Once you get good at this stage, practice doing something small each day to help end the suffering of others, even in a tiny way. Even a smile, or a kind word, or doing an errand or chore, or just talking about a problem with another person. Practice doing something kind to help ease the suffering of others. When you are good at this, find a way to make it a daily practice, and eventually a throughout-the-day practice.
  6. Those who mistreat us practice. The final stage in these compassion practices is to not only want to ease the suffering of those we love and meet, but even those who mistreat us. When we encounter someone who mistreats us, instead of acting in anger, withdraw. Later, when you are calm and more detached, reflect on that person who mistreated you. Try to imagine the background of that person. Try to imagine what that person was taught as a child. Try to imagine the day or week that person was going through, and what kind of bad things had happened to that person. Try to imagine the mood and state of mind that person was in — the suffering that person must have been going through to mistreat you that way. And understand that their action was not about you, but about what they were going through. Now think some more about the suffering of that poor person, and see if you can imagine trying to stop the suffering of that person. And then reflect that if you mistreated someone, and they acted with kindness and compassion toward you, whether that would make you less likely to mistreat that person the next time, and more likely to be kind to that person. Once you have mastered this practice of reflection, try acting with compassion and understanding the next time a person treats you. Do it in little doses, until you are good at it. Practice makes perfect.
  7. Evening routine. I highly recommend that you take a few minutes before you go to bed to reflect upon your day. Think about the people you met and talked to, and how you treated each other. Think about your goal that you stated this morning, to act with compassion towards others. How well did you do? What could you do better? What did you learn from your experiences today? And if you have time, try one of the above practices and exercises.

Source:

http://zenhabits.net/2007/06/a-guide-to-cultivating-compassion-in-your-life-with-7-practices/

Posted by: Michael | 02/25/2010

May I Be Filled with Loving-Kindness

The title of the post was the phrase I worked with today and it proved to be surprisingly effective at wiping away my own feelings of guilt, shame and harsh self-judgement. I simply began the session by trying to recall occasions where I felt loving-kindness in the body (in my case it is usually a feeling of warmth that wells up from the center of my chest) and then holding that feeling as I recited “May I be filled with loving-kindness”.  I then went onto to the pervasion of my benefactor, kalyana-mitta, etc… with the same.

I suppose the most interesting aspect of today’s practice was simply the vivid reminder that I got when doing the practice for myself of just how cruel and unkind I can be to yours truly. I would never in a thousand years imagine treating someone with the same severity I do myself but I guess that’s precisely why we need to do this practice over and over again. It’s simply too easy to forget to treat ourselves and everyone else with care and kindness.

Posted by: Michael | 02/24/2010

Cultivating Equanimity

I can’t remember who it was (possibly Bhante Y. Rahula from Bhavana Society) but I recently heard a Dhamma talk wherein the bhikkhu giving the talk said that one can’t practice equanimity. He went onto to say that equanimity is the result of practicing all the other aspects of the path which is why it’s often found at the end of several lists given by the Buddha such as the 4 brahma viharas and the seven factors of enlightenment. I’m not quite so sure if agree with the venerable especially because I’ve heard many other bhikkhus give Dhamma talks on the cultivating of upekkha as a divine abode but my uninformed opinion is just that: an uninformed opinion.

Anyway, despite any misgivings I may have had it certainly seems reasonable that simply repeating the traditional formulae is completely ineffectual in arousing the state of onlooking equanimity. While I have obtained some results from the recollection of the phrases with the preceeding three brahma viharas I simply cannot imagine how to do so when it comes to equanimity. So, I did a little experiment this morning. Here’s what I did:

After my morning puja, refuges and precepts rather than doing my mala practice I decided to simply spend the 35 minutes doing a mindfulness of in and out breathing. The only difference was that I would remind myself that I was practicing equanimity with regard to whatever arose. Interestingly, I was able to maintain more poise and interest in whatever arose although I should point out that whenever any of the hindrances arose I did take action to remove them in whatever ways I deemed necessary.

All in all, it was interesting to experiment with equanimity as a ground of receptivity to phenomena and I think I may continue with variations of this practice on days that I want to devote to the consideration of upekkha. May you all be well, happy and peaceful;!

Posted by: Michael | 02/23/2010

Issā – Envy

If there were one thing which would be the antithesis of mudita it would have to be envy.  This morning as I was doing my muditā bhāvanā with my mala I realized that there was a certain tightness (I literally felt this in my chest) at times as I brought to mind certain blessings which my difficult person has received. It was funny how I could, with just the right amount of effort and just the right turn of the mind loosen the contraction and come into an appreciation once more of goodness manifest in their present circumstance. I fear that, as always, I’m using far too many words to describe this but we can squarely put the blame on my philosophical education during my undergrad days.

Anyway, I found this nice little piece on envy and have pasted it in its entirety below:

“The characteristic of envy is aversion to the prosperity and welfare of others, which makes one malicious and destructive. These evil desires occasion suffering right now and also in the future for the person who harbours them, leading also to suffering for those who are envied. All over the world much suffering is caused by envy. The envious person hates to see happy or prosperous people. So the characteristic of envy is resentment of other people’s welfare, its function is to make the envious person miserable, and its manifestation is to shut one’s eyes to another person’s prosperity.

One who is dominated by envy does not want to see another person prosperous, successful, good-looking, educated or promoted to a high official position. Envy is an evil that does not benefit in any way the person who harbours it. It provides fertile soil for bad kamma and makes one miserable. A powerful man will seek to ruin the person whom he envies, and by so doing, he turns the other into his enemy who may pay him back in kind. Even if there is no danger of retaliation, he will surely suffer in an after life.

The Cûlakammavibhanga Sutta sums up the kammic consequences of envy as powerlessness and a lack of influence. Some men and women do not want to hear anything about the good fortunes of another person—his wealth, intelligence, good health, eloquence and popularity, and so they say or do things that are detrimental to the other person’s interest. Propaganda in modern times is motivated by envy. The envy-ridden person suffers in hell for many years and after his release from there, if he is reborn in the human world, he becomes a low-class man with little influence and an insignificant reputation.

On the other hand, a man of goodwill rejoices at the good fortune of others. He is happy when he sees or hears of another’s prosperity and helps to promote others’ welfare as much as possible, thus cultivating much good kamma. He attains the deva world after death where he enjoys a happy life, and on return to the human world he is powerful and has many followers. So those who wish to prosper in this life and in the hereafter should overcome envy and cultivate sympathetic joy (muditâ). In other words, they should rejoice at the welfare of other people.”

It’s funny that I never really considered myself a jealous or envious person until I took up the formal practice of cultivating appreciative joy and met envy head on.  If nothing else were ever to come from muditā bhāvanā just having seen and known this directly would be quite a gain. May you be well, happy and peaceful!

Posted by: Michael | 02/23/2010

Self-Compassion

Today, especially this morning, was pretty rough. What really seemed to helped was to reflect on the fact that whatever suffering I was feeling was certainly not unique to me. In fact, just repeating the phrase “Just as I am suffering so too have others suffered in just the same way” seemed to bring me out of self-concern and, strangely, brightened my mood. I think my two day, self-retreat observing the 8 precepts was a little rough on me and I probably over-extended myself so I’ve decided to take it easier today and regain my strength. May all beings be free of suffering. Sabbe sattaa dukkha muccantu.

Posted by: Michael | 02/21/2010

Loving-Kindness and the Neutral Person

This morning as I was going through my usual rounds of metta I noticed that I was able to generate a surprising amount of metta towards myself, my benefactor and my kalyana-mitta but encountered an emotional flatness when I arrived at the neutral person. This probably shouldn’t be so surprising given that this is the neutral person we’re talking about but I guess my awareness and focus was a lot sharper today than it has been previously. I suppose that part of the reason for this is because I am developing a different understanding about practice in general.

Rather than simply counting on my ability to plow through the practice and obtain results through sheer determination and obstinacy I am beginning to see the wisdom in experimenting with different techniques. In the past I have always considered it a weakness to switch techniques whether in between formal sessions or (even worse) within a particular session.  Over five years of practicing this way has brought results but I feel that for the effort expended the yield should be much greater.  Furthermore, such rigid adherence to an ideal of practice simply doesn’t work at all (for me) when it comes to the cultivation of the brahma viharas. I have countlessly repeated the traditional phrases but it was only when I actually experimented with techniques that helped me connect to the emotional qualities of the divine abidings that I was able to understand their true utility. Which brings me back to ther point of this post: cultivating metta for the neutral person.

As I said, I met with the emotional equivalent of stale ginger ale when I arrived at my deli clerk. I soon realized that I had to try something different so I had the idea to try the variation of “Just as I want to be at ease, so too does he want to be at ease”. Visualizing him in the deli I was suddenly struck by how dangerous his job could be given that he works alone or with one other guy in a not-so-nice part of Brooklyn where robberies aren’t uncommon. Breaking the rules I suppose, I let a little karuna slip in and changed my phrase to “May he be protected from harm”. All I needed to do was reflect on the fear and pain I would experience were I to be in such a situation and, suddenly, the metta-karuna exploded in my heart. This technique, along with recollecting that he is someone’s son (I have a young son so this is especially useful for me) really helped to restore the fizz to drink.

Well, this post has been especially long and rambling but I was excited to share some ways that we might be able to add oomph to our practice when we find it lacking. I wish I were more articulate and slightly more parsimonious but, in the end, this is what I’ve got to work with. Sabbe satta bhavantu sukhitattaa!

Posted by: Michael | 02/20/2010

Recollection of Generosity – Caganussati

I am departing somewhat from my practice of relating each post to the day in question (today, for example, is upekkha day) but I feel that it is important to do so.  It has become apparent to me through my own practice and by discussing various themes with others that many of us treat ourselves with a cruelty that we would never dare contemplate perpetrating upon another and we do so without giving it a second thought. Not only is such behavior based in complete ignorance of the Dhamma but it conduces to our own long-term harm and suffering. There is no merit in flogging oneself for one’s real or imagined transgressions. In fact, it has been said that repeated unskillful reflection (recollection) of one’s misdeeds is a sure way to prepare a place for one’s rebirth in hell or amongst the petas. This should be reason enough to convince one to put an end to obsessing over the past but rather to simply resolve not to repeat such actions in the future (whether one is remorseful or not,  one will have to face the results of past kamma) but saying that we ought to put a stop to something is seldom sufficient in itself.

Fortunately the Lord Buddha offered us a variety of ways to help us to turn our minds toward more wholesome themes for reflection that are beneficial both now and in the future. One way of doing so is through the reflection on our generosity. Everyone has been told that  it is better to give than to receive but with repeated recollection of own’s own deeds of generosity the old adage becomes a living reality.  In the context of a sustained brahma vihara practice, caganussati is especially beneficial because it acquaints us with the appreciative joy that we can experience by contemplating virtue and generosity regardless whether the agent of the actions is ourself or another.

Sadly, I’ve been unable to find any good resources online for the practice of this subject so I have decided to reproduce what is written about caganussati in what follows. I have taken the text from my personal copy of the Visuddhimagga (BPE Edition) and beg forgiveness of the publishers if they object to its posting here.

“107.    One who wants to develop the recollection of generosity should be naturally devoted to generosity and the constant practice of giving and sharing. Or alternatively, if he is one who is starting the development of it he should make the resolution: ‘From now on, when there is anyone present to receive , I shall not eat even a single mouthful without having given a gift’. And that very day he should give a gift by sharing according to his means and ability with those who have distinguished qualities. when he has apprehended the sign in that, he should go into solitary retreat and recollect his own generosity in its special qualities of being free from the stain of avarice, etc., as follows:

‘It is gain for me, it is great gain for me, that in a generation obsessed by the stain of avarice I abide with my heart free from stain by avarice, and am freely generous and open-handed, that I delight in relinquishing, expect to be asked, and rejoice in giving and sharing’ (A.iii,42)

113.    As long as he recollects his own generosity in its special qualities of freedom from stain by avarice, etc., in this way then: ‘On that occasion his mind is not obsessed by greed, or obsessed by hate, or obsessed by delusion; his mind has rectitude on that occasion, being inspired by generosity’ (A.iii,287)

114.   And when a bhikkhu is devoted to this recollection of generosity, he becomes ever more intent on generosity, his preference is for non-greed, he acts in conformity with loving-kindness, he is fearless. He has much happiness and gladness. And if he penetrates no higher, he is at least headed for a happy destiny.

Now when a man is truly wise,

His constant task will surely be

This recollection of his giving

Blessed with such mighty potency.

This is the section dealing with the recollection of generosity in the detailed explanation.”

Dhamma Talks on Generosity:

Thanissaro Bhikkhu

“Gratitude, Goodwill & Generosity”

“Generosity First”

Ajahn Viradhammo:

“Service and Generosity”

Ajahn Nyanadhammo:

“Generosity and Emotional Intelligence”

May you all be well, happy and peaceful!


Posted by: Michael | 02/19/2010

Maha Mangala Sutta: Blessings

One of my favorite suttas ever is the Mangala Sutta. I’ve aways appreciated its directness and how I have always been able to turn to it as a reminder of the blessings that I have already enjoyed in this life and the direction to which I should incline the mind for my long term benefit. Of all the suttas that I’m familiar with it is the Mangala sutta that I associate most strongly with the practice of mudita. Simply by reflecting on the blessings listed and whether the person to whom you are sending mudita has a share in any of them seems to me an excellent practice. In the past, I’ve used (at the suggestion of a teacher) the paramis which worked well but had no basis in the Sutta pitaka (I’ve become admittedly biased in that direction). Anyhow, I’ve included the Piyadassi Thera translation below and will let you know if anything particularly noteworthy comes of this experiment. Be well!

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika’s monastery. Now when the night was far advanced, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, approached the Blessed One, respectfully saluted him, and stood beside him. Standing thus, he addressed the Blessed One in verse:

1. “Many deities and men longing for happiness have pondered on (the question of) blessings. Pray tell me what the highest blessings are.

2. “Not to associate with the foolish, but to associate with the wise, and to honor those worthy of honor — this is the highest blessing.

3. “To reside in a suitable locality, to have performed meritorious actions in the past, and to set oneself in the right direction — this is the highest blessing.

4. “Vast learning, skill in handicrafts, well grounded in discipline, and pleasant speech — this is the highest blessing.

5. “To support one’s father and mother; to cherish one’s wife and children, and to be engaged in peaceful occupations — this is the highest blessing.

6. “Liberality, righteous conduct, rendering assistance to relatives, and performance of blameless deeds — this is the highest blessing.

7. “To cease and abstain from evil, to abstain from intoxicating drinks, and diligent in performing righteous acts — this is the highest blessing.

8. “Reverence, humility, contentment, gratitude, and the timely hearing of the Dhamma, the teaching of the Buddha — this is the highest blessing.

9. “Patience, obedience, meeting the Samanas (holy men), and timely discussions on the Dhamma — this is the highest blessing.

10. “Self-control, chastity, comprehension of the Noble Truths, and the realization of Nibbana — this is the highest blessing.

11. “The mind that is not touched by the vicissitudes of life, the mind that is free from sorrow, stainless, and secure — this is the highest blessing.

12. “Those who have fulfilled the conditions (for such blessings) are victorious everywhere, and attain happiness everywhere — To them these are the highest blessings.”

Here is an link to a video this sutta:

http://www.youtube.com/watch?v=ijshNb7Mt0M

Source:

“Maha-mangala Sutta: Blessings” (Snp 2.4), translated from the Pali by Piyadassi Thera. Access to Insight, June 7, 2009,http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.04.piya.html.

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