… And then you move up to the next section, say, the solar plexus, and then the middle of the chest, the base of the throat, the head, down the back, out the legs. Starting again at the back of the neck, go down the shoulders and out the arms until you’ve covered the whole body. You can go through the body this way …
… Exactly
how much renunciation is involved? Where is that Middle Way right now?
That takes experience to see. You experiment and then see what results
you get. Everybody wants to hear the quick and easy formula for
figuring out how much is enough. Well, there is no quick and easy
formula. You have to experiment; you have to be willing to try
different approaches …
… If you lack that
conviction, then no matter what, you get stuck in someplace and think,
“Well this is it! No way out.” And you give up. You’re lost.
But if you’re convinced there must be a way out, that gives you the
chance to find it. In that way, in spite of your setbacks, you learn.
If you’ve been through …
… So think of it relaxing and staying
relaxed all way through.
You have to be very watchful here. If your attention slips away,
things will tense up again immediately if that’s your normal way of
doing things.
So you’re reeducating the body in how to breathe, and at the same time
reeducating your mind, getting the mind to stay in the present …
… Then Pañcakaṅga the carpenter left Sāvatthī in the middle of the day to see the Blessed One, but the thought occurred to him, “Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the mind-developing monks, for they too are in seclusion. Why don’t I go to …
… whatever perceptions you have of the breath, whatever ways you have of conceiving the breath. That’s an effective way of getting the mind to settle down: simply by holding that perception in mind. You pay attention, which is another element of form. You’ve got the intention to stay. And then you’ve got the feeling that arises when you try to create …
… You’re
crossing a river and you get to an island in the middle of the river.
The river has the potential to flood, but you’ve got an island that’s
high enough, so that even when it floods, you’re not swept away. But
it’s a way station on the way to the other side.
What does it mean to practice …
… In the same way when you practice, you’re the one who’s responsible.
The Buddha tells you what works—what’s good for the mind, what’s bad
for the mind—but it’s up to you to follow the instructions. The path
he lays out is very similar to the three kinds of treatment you get
when you go to, say, a …
… They can dress themselves up and
disguise themselves in all kinds of ways. Laziness in particular can
dress itself up like the Dhamma and say, “Well, the Buddha said for
you to follow the middle way. It’s leads to a sense of ease, so the
path itself should be easeful, too.” But then you think of all the
paths you’ve encountered in …
… Some people arrive at the attitude of “Eat, drink, and be merry, for tomorrow we may die,” as if that were the best way to spend your time in the light of death. Wisdom requires more than just thinking about death. It also requires thinking about your potential as a human being, your potential for happiness, where that potential truly lies, and what you …
… We start somewhere in the middle. We come to the practice
with some virtue, some concentration, some insight already. But we
also come with a lot of other things that are not part of the path.
They’re obstacles. Our virtue is not all around. Our concentration and
insight are not all around. Sometimes there are little gaps, sometimes
the gaps are enormous.
So …
… It’s because
the circulation isn’t going well in the back of the neck or in the
middle of the back.
This is why you start up there, at the top of the back, and think of
the breath energy going all the way down the spine and out the leg.
Wherever there’s tension that tends to tighten up in those areas …
… Think about and
evaluate the breath so that there’s a sense of ease and well-being in
the way you breathe. This is how you get the mind into concentration.
Concentration is part of the path. When you practice the path, that’s
called paying homage through the practice—patipatti-puja—the kind of
homage the Buddha preferred.
Tonight’s Asalha Puja. We …
… down through the head, down through the neck, the
torso, and right in the middle of the body. As you breathe in, the
breath goes into that line from all directions, and as you breathe
out, it goes out from that line in all directions.
So see what way of conceiving or perceiving the breath energy is
helpful for you right now. The breath …
… Experimenting with different ways of breathing, different ways of conceiving the breathing, different ways of focusing the mind, different ways of asking questions: There’s a lot to play with here. And as long as you’re fully engaged, you’re bound to make discoveries.
This is called the quality of citta, or intentness: the intentness that comes when you’re really absorbed in …
… We’re remarkably blind in that way. We’re like the penguins in the story Charcot told of his sailors down in Antarctica. They were staying next to a penguin colony, and the sailors found that they could kill a penguin right in the middle of the colony, take it back, and make penguin pâté, as long as they were quiet about it. The …
… The ability to question and test one’s beliefs in an appropriate way is called appropriate attention. The ability to recognize and chose wise people as mentors is called having admirable friends. According to Iti 16–17, these are, respectively, the most important internal and external factors for attaining the goal of the practice. For further thoughts on how to test a belief in …
… That’s one way you have to look for a balance so that contentment and being unburdensome follow the middle way of moderation.
Another set of balancing qualities are contentment on the one hand, and shedding pride and being modest on the other. Some people like to make a show of how frugal they are. This, the Buddha said, is the danger of developing …
… Sometimes it lands on this end, sometimes it lands on that end,
sometimes it lands splat in the middle. Why?
In the course of the second knowledge, he saw that it was because of
the karma of beings. Stated simply: Those who acted on skillful
intentions tended to go to good destinations. Those who acted on
unskillful intentions went to bad. It’s made …
… This way makes it easier to develop
that balance between the center and the full-body awareness.
First you have to go through the body. Notice where the blockages are.
But before you look at the blockages, first you’ve got to get at least
one spot that feels good. Maintain that steady sense of fullness all
the way through the in-breath, all …
MN 78 Samaṇa-Muṇḍika Sutta | Muṇḍika the Contemplative
… Then Pañcakaṅga the carpenter left Sāvatthī in the middle of the day to see the Blessed One, but the thought occurred to him, “Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the mind-developing monks, for they too are in seclusion. Why don’t I go to …
Non-Reactive Judgment
… They can dress themselves up and disguise themselves in all kinds of ways. Laziness in particular can dress itself up like the Dhamma and say, “Well, the Buddha said for you to follow the middle way. It’s leads to a sense of ease, so the path itself should be easeful, too.” But then you think of all the paths you’ve encountered in …
An All-around Eye | Beyond All Directions
… That’s one way you have to look for a balance so that contentment and being unburdensome follow the middle way of moderation. Another set of balancing qualities are contentment on the one hand, and shedding pride and being modest on the other. Some people like to make a show of how frugal they are. This, the Buddha said, is the danger of developing …
