Search results for: "Aversion"

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  2. In the Details
     … What is getting results? A defilement comes up in the mind—greed comes up in the mind, lust comes up in the mind, aversion comes up in the mind—and if you can look at it and it just drops away, you know you’re making progress. But if you find that it comes up and just latches on, and you have trouble shaking … 
  3. Compunction
     … You cause harm to yourself by giving in to greed, aversion, and delusion. You might think of breaking the precepts as harming other people, because after all, you’re killing them or stealing from them, lying to them. But he said, no, that’s where you’re harming yourself. If you want to harm other people, you get them to do these things, because … 
  4. Remembering Ajaan Suwat
     … Because you realize that you’re doing this not to make yourself better than other people, but simply because you’ve got these diseases of greed, aversion, and delusion in the mind. You need to cure them. Then there’s the fourth custom of the noble ones, which is to delight in abandoning and to delight in developing. In other words, you abandon unskillful … 
  5. Judging Your Meditation
     … how to get the mind to settle down and be more patient, resilient; how to replace thoughts of ill will with goodwill, cruelty with compassion, resentment with empathetic joy, and irritation and aversion with equanimity; how to contemplate the body so as to overcome feelings of lust; and how to watch the inconstancy of everything in body and mind as a way of undercutting … 
  6. A Dhamma Bucket List
     … They would have stayed with their greed, aversion, and delusion, and there’d be nothing special there to remember. But they took it upon themselves to say, “There are better things I can give rise to. These are these bad things I can let go of. And here’s my chance.” This is what’s really good about the Dhamma. It doesn’t make … 
  7. Descartes’ Error
     … It can also be translated in a stronger way, disgust, in the sense of losing your taste for something—not so much an aversive state, simply that you’ve outgrown your old ways of thinking because you find that skillful of thinking gets genuine results. It really does make a difference. Ajaan Suwat used to quote a passage from the Pali Canon, “We’re … 
  8. Protect Your Inner Center
     … For instance, when greed, aversion, or desire arises in the mind, sometimes it arises in a very weak form—so weak that you hardly notice it. But you may notice that something’s changed in the breath. Sometimes you’ll notice that the influence goes the other way: Something happens in the breath, there’s a tension you’re holding in a certain part … 
  9. Pleasant Practice, Painful Practice
     … If you have a lot of passion, a lot of aversion, a lot of delusion, you really do have to look into this issue of how you’re attached to the body. One way of counteracting the attachment is to start thinking about all the unattractive and undesirable things that there are in your body. This is not to make you hate the body … 
  10. Feeding on Open Wounds
     … After he gained awakening, he surveyed the world and saw that everyone was on fire with passion, aversion, and delusion. They were running around, setting one another on fire. On the one hand, he felt compassion, but on the other hand, he had to feel equanimity, realizing there was only so much he could do to change what people are doing. You notice that … 
  11. Getting Familiar with Concentration
     … What do you do on days like that? Do you simply give in to the aversion to the breath? Or do you probe it? Or do you try to distract it? Or do you try to override it? There are lots of ways you can deal with that reluctance to settle down. It’s not that one way is intrinsically better than another, because … 
  12. The Kamma of Self & Not-Self
     … There’s restraint over what you take in through the senses, noting that if you’re looking for the purpose of lust or greed or aversion, you’d better look in another way. There’s also restraint over what you say and do and think. In both cases, you suppress the urges to do unskillful things and you replace those urges with another form … 
  13. Customs of the Noble Ones
     … And your greed, aversion, and delusion also don’t push you around, because you don’t fall for their baits, either. So when you follow these four customs, remember that they’re customs for the sake of freedom. That’s why the noble ones left their teachings behind. They found freedom this way, and they said this is how you can find freedom, too … 
  14. The Fires of Sensuality
     … And in the passage we chanted just now, the Buddha talks about how the eye is on fire with passion, aversion, and delusion. The ear, nose, tongue, body, and mind are burning with these things. Each of the senses is burning with these things. That’s how things looked to the Buddha. Now, to our eyes, things look very different. We see certain sights … 
  15. Skills to Take Home
     … your greed, your aversion, your delusion. You’ve had enough. This is another reason why it’s good to have the breath as your defense against other people. Because, so many times, we keep our defilements up as armor to protect ourselves, or we think we protect ourselves, from others; staking out our place with our anger, staking out our place with an aggressive … 
  16. Goodwill for the Real World
     … So the first thought in generating goodwill has to be that you’re doing this for yourself so that you can protect yourself from your greed, your aversion, your delusion, and especially from your ill will. The Buddha admits that there are a lot of people for whom it’s difficult to have goodwill. That second chant we had just now, from the Paritta … 
  17. No Running Away
     … Not out of aversion, but out of dispassion. You’ve seen how far these properties can go and you get on good terms with them before you say goodbye. That way, your letting go is not neurotic, not based on unskillful motivation. It comes from understanding. The body has its good points but they go only so far. And you’ve found something that … 
  18. Treating the Diseases of the Mind
     … We all have diseases in our minds—not necessarily the really heavy kinds of diseases that they put you in an institution for, but we do suffer from greed, aversion, and delusion. We suffer from the hindrances, the fetters. There are long, long lists of the problems of the mind. So we want to make sure we take the right medicine. When we think … 
  19. What Am I Becoming?
     … In other words, you’ve got the sufferings that come from the aggregates, you’ve got the sufferings that come from the six sense spheres, you’ve got the sufferings from your greed, aversion, and delusion. These things are going to harass and plunder you as much as they can as long as you’re on this shore. The only safe course of action … 
  20. Goodwill Without Limits
     … You also help them by encouraging them to overcome their passion, their aversion, their delusion. So those are the things you’re willing to do based on your goodwill. Now, they’ll be times when you can’t help them, in which case you have to develop equanimity. But the underlying motive is always there: goodwill. So it’s good to practice making it … 
  21. Cook Your Mind
     … We should comprehend that fact to the point where we have no more passion, aversion, or delusion around the aggregates or for the act of clinging itself. As for the cause of suffering, the duty is to abandon it. That means to develop dispassion for the craving along with the objects of craving. Then there’s the cessation of suffering. That, too, is dispassion … 
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