Search results for: "Suffering"

  1. Page 52
  2. Harmlessness
     … Compassion is what you feel when you have goodwill for someone else but you see that they’re suffering or they’re acting on the causes that would lead to suffering. This can apply to yourself as well as to other people. So it follows that ill will is a general desire to see someone suffer or to do things that will cause suffering … 
  3. Take Good Aim
     … The question of putting an end to your suffering would have to be put off to the side, because you’d have to serve some other purpose. But with the universe being meaningless, you can give meaning to your life by saying, “I’m going to put an end to suffering.” Then you can define yourself around that. Make that your desire, because it … 
  4. The Not-Self Discourse
     … So these are perceptions that you apply to foster a sense of dispassion for the purpose of putting an end to suffering. If you had no idea that dispassion would lead to the end of suffering, you’d want to hold on. This is probably why all of us are still holding on to our aggregates, one way or another. You don’t really … 
  5. Listening to the True Dhamma
     … In other words, you think of the problems you have in suffering and you ask yourself, “How does this talk apply to my suffering? How can it help me understand why I’m suffering and how I can put an end to it?” As the Buddha says, you want to listen with respect. There’s one passage where he talks about five factors that … 
  6. Guarding the Truth
     … But if you try to understand why you suffer from the world, you actually gain awakening and put an end to suffering. So, as you mediate, you’re looking at the processes, you’re looking at the way the mind filters things and shapes things. This is why, when we meditate, we close our eyes. We’re not looking at the world outside. We … 
  7. Doubts
     … In the same way, you’re suffering. Questions having to do with anything aside from the question of how to stop suffering are, at best, simply a waste of time. At worst, they get you involved in issues that block the path. So you have to learn how to think. Which thoughts are worth thinking about? Which doubts are worth looking into? Which ones … 
  8. Right but Wrong
     … People would state their view and add, “Only this is true, everything else is worthless.” That statement right there is simply a challenge: “Anyone want to argue?” But when the Buddha stated the definition of suffering, its origination, its cessation, the path to its cessation, he’s basically saying, “Here, do this, and you’ll be able to put an end to suffering.” It … 
  9. Consciousness, Name, & Form
     … He’s simply saying that if you want to put an end to suffering, this is what you’ve got to do. First, you get the mind really still, and to do that, you have to see things on their own terms: as events in the body, events in the mind—what the Buddha calls name and form on the one hand, and consciousness … 
  10. Strength in Humor
     … Which means that we’re not only victims of suffering, but also perpetrators of suffering, because of our weakness. So, we have to strengthen the mind so that, on the one hand, we know how to live in the world and not get in the line of fire, and, on the other, so that when we’re dealing with other people and we’re … 
  11. Freedom through Restraint
     … They’re imposed simply by the fact that we’re suffering and we want to find a way out. They’re the duties of the four noble truths: to comprehend the suffering, to abandon the cause, to realize the cessation of suffering by developing the path. So, in line with those duties, we’re trying to develop the path and to abandon everything that … 
  12. Thoughts About Thinking
     … There’s suffering in here, and there’s something causing the suffering. The Buddha gives you some indications. He doesn’t just say, “There is suffering.” He says what it is: clinging to the five aggregates. Okay, what are those aggregates? How many types of clinging are there? You can read about them in the books, but how do you actually experience them yourself … 
  13. Always Looking Inside
     … He was explaining to Ajaan Fuang his meditation technique, which was that whatever he was focused on, he tried to see it as impermanent, suffering, and not-self. Again Ajaan Fuang’s comment was to turn around to look at who’s doing the commenting, who’s saying that things are impermanent, stressful, and not self. That’s the troublemaker. So this is what … 
  14. Ready for Death
     … It was that wish that motivated the young prince, back 2,600 years ago, to find some way of not suffering from aging, illness, and death. You can’t deny them as facts – they happen again and again and again. But his question was, “Is there a way to experience them and not suffer? And even better, is there a way not to have … 
  15. Mastery
     … It turns out that the stress and suffering for which you’re responsible are the things you can actually change. And not only that: Those are the only forms of stress and suffering that really weigh on the heart. Once the stress and suffering that comes from craving is done with, then the stresses of the world don’t weigh on the heart at … 
  16. What Are You Doing in the Present?
     … to find the end of suffering, to find an end to the way we cause ourselves unnecessary suffering. That’s the work we do. As we chanted in the Dhammacakkappavatana Sutta just now, we have our duties in the present moment. There’s a duty to comprehend suffering, the duty to abandon its cause, to realizes its cessation, and we do that by developing … 
  17. Insight from Jhana
    Insight from Jhana September 17, 2012 We meditate so that we can put an end to the sufferings in our lives, and particularly to the unnecessary sufferings that the mind imposes on itself. And, as it turns out, those are the sufferings that weigh down the mind. Without those sufferings, there’s no problem. So how does the meditation do this? We make the … 
  18. Choices Now & at Death
     … There are some times when you do something bad in this lifetime but you don’t suffer in the next, and vice versa: You do good things in this lifetime and yet you suffer in the next, because the kamma you’re dealing with is not just the kamma in this lifetime, but also your kamma from the past. Where you go also has … 
  19. The Practice is Wherever There’s Mindfulness
     … What this means is that when you find yourself suffering, you always have to look back: “Okay, what am I doing? What assumptions am I bringing to this situation that are making me suffer right now?” Realize that those assumptions are not necessary—that there is always something skillful you can do to stop the unnecessary suffering. There’s a skillful way you could … 
  20. The Equanimity of a Winner
     … On the one hand, he never said that the path to the end of suffering was going to be unstressful. He admits that the practice of abandoning unskillful qualities and developing skillful qualities will cause stress. It’ll be painful sometimes. But he says that even if it involves having tears running down your cheeks, you still want to stick with the practice. There … 
  21. Using Right Resolve Rightly
     … Dwelling on those things is not going to solve the issue of the pain and suffering you cause for yourself. The issue is solved by creating a sense of well-being inside from which you can then look at the present moment and gain some insight into how the mind creates unnecessary suffering and how that unnecessary suffering is the only thing that really … 
  22. Load next page...