In learning to work with grasping – taking hold of opinions and views – we can learn to receive, accept and acknowledge another person’s mood, to know and be aware of it, but recognize in addition that we have a choice, a bridge we may or may not cross: ‘Do we choose to join in with that person’s mood or to leave it alone?’ It’s very helpful in these situations to develop body awareness, using our…

To reiterate: the main teaching on conceptual proliferation or papañca, the process where the mind runs away and how that happens, is in Sutta 18 of the Majjhima Nikāya, the Madhupiṇḍika Sutta. The sequence begins with a sense-contact: there’s a physical sensation or a thought floats into the mind. That contact leads to feeling, vedanā, which in Buddhism is not an emotion, but more like the ra…

The Buddha set forth the ideal of a righteous king—a Dhamma-raja—who rules generously for the benefit of his people, in line with the Dhamma, and in return is widely loved by the people he rules. Interestingly, the Buddha never taught this ideal to actual kings. Instead, he taught it to people at large, perhaps in hopes that once the ideal became widespread in the culture, kings would voluntarily…

Take a moment to notice how you feel, the effects of your day so far: what you thought, what you felt, what you’ve heard and seen, the feelings of the body. Take a moment to simply attend, to look at them, to feel and notice them. Are you excited? Bored? Warm? Cool? Depressed? Inspired? Full of mixed feelings? Whatever it might be, notice that right now it’s like this. The body feels like this. Th…

‘I proclaim such a teaching that espouses non-contention with anyone in the world.’ Madhupiṇḍika Sutta (‘The Honeyball’) M 18.4 The phrase ‘I’m right, you’re wrong’ is the archetypal expression of our tendency to attach to views and opinions: ‘If I think it, it must be true, and if you think differently, sorry, but you’re wrong. You might be a good person, but you’re just wrong.’ This is the very…

Yesterday, in Vinaya class, we were talking about how we relate to rules. As monastics, we have so many rules that are a part of our lifestyle. There are countless rules that define the way we live and the way we do things. It’s interesting to see how Western monks like us often relate to the rules in a fearful way. There’s a sense of all these different rules in place, and we’re trying to control…

Often when we practice loving-kindness, mettā, it involves an active well-wishing to all beings, such as when we repeat the phrases, “May you be happy, may they be happy, may all beings be happy, healthy, safe, at ease,” and so forth. Certainly that’s an important part of loving-kindness meditation. But in a more essential, practical way, the quality of mettā is not only a well-wishing toward ot…

The work period is a good time for learning about how to let go. During these periods the mind is constantly thinking, I have to do this and I have to do that and this needs to get done before I do that. But when the mind lets go, it’s malleable and as the Buddha said, “fit for work.” If we only meditate and don’t challenge the mind with difficult and unpredictable situations, then the chances are…

In quite a few of our paritta chants there is the line “etena sacca vajjena sotthi te hotu sabbadā,” which is roughly translated as, “by the utterance of this truth may there be safety, protection.” About a month ago I was on my solo retreat reading a book about the stories behind the parittas, the protective chants. There was this touching tale from the Quail’s Protection Chant for warding off f…

As we bring the practice into our daily lives, it’s immensely beneficial to use the Four Noble Truths when viewing experience— in our formal meditation, interactions with others, and engagements with various duties. This is not something to save for later—after studying the suttas, developing all the states of concentration and the psychic powers, we finally contemplate the Noble Truths and become…