Mindfulness Immersed in the Body

"Monks, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, in the same way, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.

"In whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.

"Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, monks — would the heavy stone ball gain entry into the pile of wet clay?"

"Yes, lord."

"In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.

"Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?"

"Yes, lord."

"In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.

"Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?"

"Yes, lord."

"In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.

"Now, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think — would that light ball of string gain entry into that door panel made entirely of heartwood?"

"No, lord."

"In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.

"Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?"

"No, lord."

"In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.

"Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?"

"No, lord."

"In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.

"Kayagata-sati Sutta: Mindfulness Immersed in the Body" (MN 119), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 25 September 2010, http://www.accesstoinsight.org/tipitaka/mn/mn.119.than.html . Retrieved on 17 January 2012.

Living Lightly

As a bee — without harming the blossom, its color, its fragrance — takes its nectar & flies away: so should the sage go through a village.

"Pupphavagga: Blossoms" (Dhp IV), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.04.than.html.

Practice

I would summarize my practice the following way :
Iyengar Yoga is adjusting and tuning the antenna.
Zazen is receiving the signal clearly despite interference.

The antenna is the body. The signal the sensations. The interference is stressful mental activity.

Yoga is union/connection as opposed to alienation/disconnection.

May you be peaceful.

Content

And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.

"Kevatta (Kevaddha) Sutta: To Kevatta" (DN 11), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 8 June 2010, http://www.accesstoinsight.org/tipitaka/dn/dn.11.0.than.html.

Virtue

Protecting oneself one protects others;
Protecting others one protects oneself.
And how does one, in protecting oneself, protect others?
By the repeated and frequent practice of mindfulness.
And how does one, in protecting others, protect oneself?
By patience and forbearance, by a non-violent and harmless life,
By loving-kindness and compassion.

Samyutta Nikaya

What is Buddhism?

"'Dukkha should be known. The cause by which dukkha comes into play should be known. The diversity in dukkha should be known. The result of dukkha should be known. The cessation of dukkha should be known. The path of practice for the cessation of dukkha should be known.' Thus it has been said. In reference to what was it said?

"Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, distress, & despair are dukkha; association with what is not loved is dukkha, separation from what is loved is dukkha, not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha.

(Definitions of sorrow, lamentation, pain, distress, despair, association with the ubeloved, separation from the loved, not getting what is wanted)

"And what is the cause by which dukkha comes into play? Craving is the cause by which dukkha comes into play.

"And what is the diversity in dukkha? There is major dukkha & minor, slowly fading & quickly fading. This is called the diversity in dukkha.

"And what is the result of dukkha? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?' I tell you, monks, that dukkha results either in bewilderment or in search. This is called the result of dukkha.

"And what is the cessation of dukkha? From the cessation of craving is the cessation of dukkha; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the path of practice leading to the cessation of dukkha.

"Now when a disciple of the noble ones discerns dukkha in this way, the cause by which dukkha comes into play in this way, the diversity of dukkha in this way, the result of dukkha in this way, the cessation of dukkha in this way, & the path of practice leading to the cessation of dukkha in this way, then he discerns this penetrative holy life as the cessation of dukkha."

— AN 6.63

"The First Noble Truth: The Noble Truth of dukkha", edited by John T. Bullitt. Access to Insight, May 26, 2010, http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca1/index.html

The Buddha's Guide to Answering Questions

"There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions."

First the categorical answer,
then the qualified,
third, the type to be counter-questioned,
& fourth, the one to be set aside.

Any monk who knows which is which, in line with the Dhamma, is said to be skilled in the four types of questions: hard to overcome, hard to beat, profound, hard to defeat. He knows what's worthwhile & what's not, proficient in (recognizing) both, he rejects the worthless, grasps the worthwhile. He's called one who has broken through to what's worthwhile, prudent, wise.

"Pañha Sutta: Questions" (AN 4.42), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, June 7, 2009,

Pema Chodron

Humble

Let go of the ways you thought life would unfold:
the holding of plans or dreams or expectations – Let it all go.
Save your strength to swim with the tide.
The choice to fight what is here before you now will
only result in struggle, fear, and desperate attempts
to flee from the very energy you long for. Let go.

Let it all go and flow with the grace that washes
through your days whether you received it gently
or with all your quills raised to defend against invaders.
Take this on faith; the mind may never find the
explanations that it seeks, but you will move forward
nonetheless. Let go, and the wave’s crest will carry
you to unknown shores, beyond your wildest dreams
or destinations. Let it all go and find the place of
rest and peace, and certain transformation.

Let it Go
-Donna Faulds

Renunciation

Renunciation is not getting rid of the things of this world, but accepting that they pass away.

-Aitken Roshi

Truth

I am of the nature to grow old. There is no way to escape growing old.

I am of the nature to have ill health. There is no way to escape ill health.

I am of the nature to die. There is no way to escape death.

All that is dear to me and everyone I love are of the nature to change. There is no way to escape being separated from them.

My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground upon which I stand.

Abandoning False Speech

Abandoning false speech,
The Buddha refrains from false speech.
A truth-speaker,
He can be relied on
Trustworthy, dependable, non-deceptive.
Abandoning malicious speech,
The Buddha refrains from repeating what he has heard that harms others.
A reconciler of those who are divided,
He encourages those who are friends.
Rejoicing in peace, loving peace, delighting in peace
He speaks words that make for peace.
Abandoning harsh speech,
The Buddha refrains from it.
He speaks what is blameless, pleasing to the ear, agreeable,
Reaching the heart, urbane, pleasing and attractive to many.
Abandoning idle chatter,
He speaks at the right time, what is true and to the point,
Of the Dharma and discipline.
The Buddha is a speaker whose words are to be treasured,
Seasonable, reasoned, well-defined, and connected with liberation.

Island

Through effort, attention,
Restraint and self-control,
The wise person can become an island
No flood will overwhelm.

-Dhammapada 25

Wishes and Actions

No matter how I might wish things to be otherwise, things are as they are.

Although I wish only the best for you, I also know that your happiness and unhappiness depends upon your actions, not my wishes for you.

Still, like a tree

Whenever I intend to move (my limbs)
Or if I wish to speak,
I will first examine my mind.
Thus, ‘the stable one’ acts in the proper way.

Whenever my mind becomes attached
Or whenever I want to be angry,
I will not engage in (any) action nor will I say anything,
But will remain (still), like a tree.

Whenever I am wild or mocking,
Filled with pride or self-infatuation;
When I have the intention to expose the faults of others,
Cause dissension or have the thought to deceive others;

Whenever I am inclined to praise myself
Or when I disparage others,
Insult others or cause a quarrel:
At such times I will remain (still), like a tree.

Whenever I desire (material) gain, respect or fame;
Whenever I intend to seek an entourage of servants,
And when in my mind I desire (personal) service:
At such times I will remain (still), like a tree.

Whenever I desire to give up (working for) the benefit of others
And desire to pursue my personal welfare,
And when a thought of wishing to speak arises,
At such times I will remain (still), like a tree.

Whenever (I am) impatient, lazy and fearful,
Likewise when (I am) boastful or when (I talk) nonsense;
When thoughts of attachment to my own group arise,
At such times I will remain (still), like a tree.

Having in this way examined (whether or not) thought of afflictions
Or of pursuing what is meaningless (have arisen),
The hero will at such times hold steady this (mind of his)
By (applying) the (respective) antidote.

(Being) very certain and highly devoted,
Firm, respectful and polite;
Possessing a sense of shame, (being) apprehensive and peaceful,
I should strive to delight others.

Shantideva - Bodhisattvacaryāvatāra Chapter 5

From this place of stillness, forgive the negative thoughts, practice acceptance and practice compassion : beings everywhere suffer from these thoughts and situations, may we all be free from such suffering, may the suffering I experience - and witness, still as a tree - help liberate all beings.

Speech in the Dhammapada

Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.

Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.

They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.

A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.

In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.

He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.

-The Dhammapada

Who or How?

Do not care about who you are. Simply be attentive to how you are.

In every life situation you cannot avoid a first arrow - pain, anguish, unsatisfactoriness. Let it be.

Often, we condemn, hate, judge, criticize, deny this first arrow, this is like being struck by a second arrow. Let it go.

In most social contexts, we are struck by first arrows, let them be. We are then often compelled to react to those first arrows. When this drive to react arises, be motionless and acutely mindful, then let go of the desire to act or speak to protect who you are.

If we are mindful enough to act and speak from a place of goodwill and wisdom, who we are in this moment becomes how we are, and how we are in this moment is loving and peaceful.

A being of love and peace is a liberated and a liberating being.

Connect!

Project positive feelings on others - feelings of warm care and goodwill - and not only will others benefit, but we will benefit as well. This is because we are not truly separated or autonomous from each other. Projecting love to others is the same as cultivating love for oneself. Project boundless love, and you become boundless love.

When we bring a loving presence and a spirit of non-violence to all that is, we discover that there is a place in us where fear cannot penetrate. This is the result of letting go of a smaller sense of separated self and realizing our unity with all there is, has been and will be.

Experiencing this essential connection is to be a Buddha, to be awake.
Whenever we forget about this unity and hold on to the illusion of a separated self, we are planting the seeds of suffering for all beings.

Tibetan Buddhism

Idle Chatter

"Whereas some priests and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.

"Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these — 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' — he abstains from debates such as these. This, too, is part of his virtue."

- Buddha
Samaññaphala Sutta

This is advice for monastics. Details of right speech were given in this post