Search results for: "Aversion"

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  2. 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 … 
  3. 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 … 
  4. 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 … 
  5. 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 … 
  6. 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 … 
  7. 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 … 
  8. 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 … 
  9. 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 … 
  10. 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 … 
  11. 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 … 
  12. 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 … 
  13. 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 … 
  14. Over the Pass
     … So the sense of confinement that comes with restraint is for the purpose of freedom—because after all, what are you confining? You’re confining your greed, aversion, and delusion. Things that should be confined. You might make a comparison with being in a countryside that’s very desolate, and there’s a range of mountains between you and a land that’s pleasant … 
  15. The Treasure of Equanimity
     … Traditionally, this chant is one way of developing equanimity, although it’s useful to note that there’s a passage in the Canon where the Buddha talks about ways of dealing with aversion, and one way is to develop equanimity. Another is to reflect on the principle of karma – that all beings are the owners of their actions. So for him, these were two … 
  16. The Noble Truth of Suffering
     … But when the Buddha defined comprehending, he explained is as meaning understanding suffering to the point where you have no passion, aversion, or delusion around it. We might not think we have passion for our suffering, but remember that definition: clinging. We cling to things we desire. We cling to things we have passion for. We feed off of these things. In fact, that … 
  17. Educating Equanimity
     … It needs a foundation, so that when you’re letting go, it’s not out of neurotic fear or hatred or aversion. You’re letting go out of understanding. You’re letting go because you realize there is something better. You’ve been holding on to middling pleasures, minor pleasures, and in so doing you’ve been missing out on the greater pleasures that … 
  18. Don’t Objectify
     … Your old friends—greed, aversion, and delusion—can come knocking on the door, and you’re not as interested in them as you used to be. You’ve got new friends. You’ve got directed thought and evaluation, you’ve got pleasure, you’ve got rapture or refreshment, singleness of mind. These are much more interesting friends and they’re much more reliable. So … 
  19. Against Your Type
     … There’s the passion type, the aversion type, the delusion type, the intellectual type, the gullible type, and the worrying type. In listing these types, Ajaan Lee is obviously uncomfortable with them. He treats them because they were in the standard Dhamma textbooks that had been disseminated all over Thailand by that time, and which in turn were based on the commentaries. In fact … 
  20. Mindfulness + Discernment = Intelligence
     … When you’re looking at something, are you fettering yourself by the way you look? Is that what you want to do? In other words, if there’s passion for what you’re looking at—it can be passion either in a positive way or passion in the sense of being aversive: Is that the effect you want? Here again, you’re looking at … 
  21. Sensitive to the Mind
     … They’re still suffering from greed, aversion, and delusion—and the way to solve those problems was found a long time ago. So that’s a tradition that’s worth maintaining. So look at your mind: When the Buddha talks about the steps of breath meditation that deal with the mind, the very first one is to be sensitive to the mind as you … 
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