Search results for: middle way

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2. Mindfulness of Breathing
    … the nose, the middle of the head, the base of the throat, the tip of the breastbone, above the navel—but there are other possible spots as well. Focus attention on wherever the breath seems to originate, and think of breath energy radiating from that spot. If there are any feelings of tension that seem to get in the way of that radiating energy … 
3. Come & See Entering for the Rains
    … But nowadays, we don’t do things that way. We can meditate in all our activities, in every posture. That’s the way it is. I want you to understand our practice of virtue. We gain happiness and prosperity because of virtue. Virtue means normalcy in body, normalcy in mind. It’s a matter of abandoning harm, refraining from harm, great and small, through … 
4. Selves & Not-self Readings on Self & Not-self
    … But in the past I was also chewed up by form in the same way I am now being chewed up by present form. And if I delight in future form, then in the future I will be chewed up by form in the same way I am now being chewed up by present form.’ Having reflected in this way, he becomes indifferent to … 
5. Recognizing the Dhamma Dispassion
    … Resembling a ball of sealing wax, set in a hollow, with a bubble in the middle and bathed with tears, eye secretions are born there too: The parts of the eye are rolled all together in various ways.’ Plucking out her lovely eye, with mind unattached she felt no regret. ‘Here, take this eye. It’s yours.’ Straightaway she gave it to him. Straightaway … 
6. MvI: mahākhandhako
    … For what reason? (Thinking,) “May it not become creased in the middle.” If (the corners) were made even, then when folded up it would have a crease in the middle. Being creased constantly, it would become weak. That is said to be the purpose of the prohibition. So in whatever way it is not creased tomorrow in the place it is creased today, in … 
7. Worlds & Their Cessation : The Buddha’s Strategic View of the Cosmos
    … In terms of habits and practices, each side can be very insistent that the way they draw inferences about the world is “scientific”—as they define the term—and that they know for a fact what ways of behavior are actually valid in the context of their worlds. From the Buddha’s point of view, though, all these ways of clinging are suffering. And … 
8. MvVI: bhesajjakkhandhako
    … Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti dhammaṁ vā desessāma sāvakānaṁ vā sikkhāpadaṁ paññāpessāmāti. Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the … 
9. On Majjhima Nikāya 61
    … In this way, the Buddha finds a middle way that allows for freedom within the patterns of cause and effect in our actions. The fact of the patterns is what allows us to learn lessons from our actions today that we can apply with some confidence tomorrow. The fact of the openings in the intersection of the patterns is what allows us to develop … 
10. Antidotes to Anger
     … Rather, he’s saying that we have to deal with the anger in such a way that it doesn’t get in the way of responding in an appropriate way, or a skillful way, to what we see as wrong. Once you get the anger out of the way, there are two things that can happen. One is that you may see that the … 
11. It's Like This It's Like This: 108 Dhamma Similes
     … The mind lies in the middle of the sense spheres: eyes, ears, nose, tongue, body, and mind. That’s the way it is with a person who practices. If we’re careful, alert, and restrained, we’ll get to know ourselves. We’ll get to know the mind: what it’s doing and in what way. A Road Through the Wilderness Training the mind … 
12. The Mirror of Insight 4  |  The Mirror of Insight
     … To develop insight, AN 4:94 recommends visiting someone skilled in insight and asking, “How should fabrications be regarded? How should they be investigated? How should they be seen with insight?” A way of understanding these terms in line with other passages in the suttas would be to say that regarding here has to do with noting the various ways of analyzing fabrications as … 
13. Buddhist Romanticism Unromantic Dhamma
     … This being so, he doesn’t attend to ideas unfit for attention and attends (instead) to ideas fit for attention.… “He attends appropriately, ‘This is stress’ … ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the way leading to the cessation of stress.’ As he attends appropriately in this way, three fetters are abandoned in him: self-identification view … 
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14. Right Mindfulness A Structure for Ardency
     … As for the exception—a constricted mind and a scattered mind—both members of the pair are unskillful; they’re paired because they represent two extremes between which you have to find a middle way to bring the mind to concentration. There are eight pairs in all: a mind with passion / a mind without passion a mind with aversion / a mind without aversion a … 
15. Discernment Introduction
     … The practice of moderation is so central to the path that the Buddha introduced the path to his first listeners as the “middle way.” In particular, the practice of right concentration requires balance in many areas: in your use of the physical requisites, in your ability to avoid excesses and deficiencies in the desire and effort you bring to your practice, and in emphasizing … 
16. Introduction: The Authenticity of the Pāli Suttas
     … The way you look is actually a type of kamma that, when done appropriately, shapes those experiences in a way that promotes the goal of the practice. In this way appropriate attention shades into the fourth factor for stream-entry. Practice in accordance with the Dhamma Once you have gained a sense of the Dhamma and the duties it entails through appropriate attention, the … 
17. Desires The Fourth Noble Truth
     … How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he refrains from taking life, gets others to refrain from taking life, and speaks in praise of refraining from taking life. In this way his bodily behavior is pure in three ways. “Furthermore, he reflects thus: ‘If someone, by way of theft, were to take from me what … 
18. MvIX: campeyyakkhandhako
     … Acceptance in the Middle Country and rehabilitation. [Mv.V.13.12] tatra bhikkhave yvāyaṁ dasavaggo bhikkhusaṅgho ṭhapetvā ekaṁ kammaṁ abbhānaṁ dhammena samaggo sabbakammesu kammappatto. “Of these, the quorum-of-ten Saṅgha of monks—if united and in accordance with the Dhamma—is competent for the doing of all transactions except for one: rehabilitation. tatra bhikkhave yvāyaṁ vīsativaggo bhikkhusaṅgho dhammena samaggo sabbakammesu kammappatto. “Of these … 
19. MvII: uposathakkhandhako
     … Then the thought occurred to the monks, “How many (ways of) reciting the Pāṭimokkha are there?” bhagavato etamatthaṁ ārocesuṁ. They reported the matter to the Blessed One. pañcime bhikkhave pātimokkhuddesā nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ paṭhamo pātimokkhuddeso. “Monks, there are these five (ways of) reciting the Pāṭimokkha: Having recited the nidāna, the rest may be announced as ‘heard.’ This is the first way … 
20. Suttas (Handheld Index) | dhammatalks.org
     … The Buddha responds by addressing the question, “Knowing in what way, seeing in what way, does one without delay put an end to effluents?” SN 22:82Puṇṇama Sutta | The Full-moon Night A thorough discussion of issues related to the five aggregates. Toward the end of the discussion, a monk thinks that he has found a loophole in the teaching. The way the Buddha … 
21. MvX: kosambakakkhandhako
     … tathā tathā rathaṁ pesesi yathā yathā aññeneva senā agamāsi aññeneva ratho. “He drove it in such a way that the king’s entourage went one way, and the chariot another. athakho bhikkhave brahmadatto kāsīrājā dūraṁ gantvā dīghāvuṁ kumāraṁ etadavoca tenahi bhaṇe māṇavaka rathaṁ muñcassu kilantomhi nipajjissāmīti. “Then, after they had gone far, King Brahmadatta said to Prince Dīghāvu, ‘I say then, my young man … 
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