Pay Attention: Preface and Introduction March 2, 2012
Posted by Alan in sangha.Tags: Eightfold Path, Four Noble Truths, kindness, paramitas, Sylvia Boorstein
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On January 8, we started reading Pay Attention, for Goodness’ Sake: Practicing the Perfections of the Heart, by Sylvia Boorstein. Over the next several weeks we read the Preface and Introduction, a brief summary of which follows.
In the preface, Sylvia Boorstein (S.B.) addresses the question as to why she continued attending mindfulness retreats after she found her first one to be quite difficult. She’s not sure of the exact answer, but cites two clues: a photograph of her group and teacher that captures her smiling, indicating she was hopeful despite remembrances of discomforts; and a wooden plaque etched with the message, “Life is so difficult, how can we be anything but kind?”
Introduction: The Paramitas – Goodness and Kindness
Perhaps after all the Buddhist discussions, practice, and teachings, what it’s all about is being a truly good person. The Buddha, a profoundly good person, generous and moral, restrained and patient, honest, openhearted, and tough, acted wisely and energetically out of love on behalf of all beings. We could too. When asked, “Is Buddhism a religion?” the Dalai Lama responds, “Yes . . . My religion is kindness.” Everyone’s is: easy to explain, difficult to do.
An interviewer asked S.B.: in religion, “What’s supposed to happen?” Her answer: We begin to see how much confusion and suffering there is in our own minds and hearts, and how our own suffering creates suffering in the world. But we also get to see the extraordinariness of life as it re-creates itself in incredible, spectacular, mind-boggling ways. Seeing this makes it impossible to do anything other than address the pain in the world and try to heal it. We become the compassionate people we were meant to be. That’s the whole point of practice.
The Buddha called his message “good medicine.” S.B. is grateful that the interviewer’s question helped her hear how passionately she believes that paying attention – mindfulness – shows itself as goodness and kindness, as concern for others and the whole world. That’s what she wants to teach in this book.
The Buddha’s Practice
Legends about the Buddha’s life include stories of his previous lifetimes during which he perfected ten qualities of heart: the Paramitas (Perfections of the Heart). S.B. doesn’t picture having total understanding forever, but of having enlightened moments in which she sees clearly and chooses wisely, and of these moments becoming more frequent and habitual. The Paramitas are ways of behaving; a student in a class on the Paramitas said, “How it works for me is that my mind thinks whatever it thinks, and then my heart decides what I’ll do.” Practicing kind-hearted response is habit-forming.
Here’s a list of the Paramitas. They are all natural, built-in inclinations of the heart that we share when we aren’t frightened into self-absorption. They are also gifts people give each other, and both the givers and the receivers benefit:
- Generosity – gift-giving
- Morality – the gift of safety
- Renunciation – the gift of modulated desires
- Wisdom – seeing shared humanity
- Energy – transmitting uplifting messages
- Patience – shared relief in a rushed world
- Truthfulness – giving equal information
- Determination
- Lovingkindness – reciprocal forgiveness
- Equanimity – we all have the same heart
Contemporary Practice
The Buddha’s teachings were passed down orally for generations, by teacher storytellers, before they were codified. In his first formal teaching, Setting into Motion the Wheel of Truth, the Buddha relates his understanding of the cause and remedy for suffering to five monks with whom he had previously practiced. They initially considered him self-indulgent for abandoning the struggle and reverting to luxury, but after hearing the teaching found that the earth “shook and quaked” while “a great measureless light surpassing the splendor of the gods appeared in the world.”
Here is an abbreviation of S.B.’s expression of the Four Noble Truths:
I. Life is challenging for everyone, subject to change in all its aspects, and we always accommodate.
II. The cause of suffering is the mind’s struggle in responding to these challenges.
III. The end of suffering – a peaceful mind – is possible.
IV. The program – the Eightfold Path – for ending suffering is:
- Wise Understanding
- Wise Intention
- Wise Speech
- Wise Action
- Wise Livelihood
- Wise Effort
- Wise Concentration
- Wise Mindfulness
S.B. is inspired that the steps of the practice are the ordinary, every-day activity of human beings, and form a looping, self-supporting system. She observes that all of this is a lot of words, but what the Buddha taught was simple: “When we see clearly, we behave impeccably, out of love, on behalf of all beings.”
Reciprocal Reactions
The Pali word paramita is usually translated as “perfection,” or “that which has been completed,” and each paramita can be understood as an inherent characteristic of the human heart. S.B. uses the paramitas as references on her own path, asking herself, “Am I more generous? More honest? More kind? What works, or doesn’t work?”
At a retreat, after hearing a lecture about the Buddha’s instructions for developing Mindfulness, she wrote a formula representing the mind and heart movement that is the parallel impulse to the paramitas as actions, using arrows to represent forward progress:
Virtuous behavior -> Attention -> Insight -> Wisdom -> Compassion
After thinking she might skip over the training part and just practice compassion, she realized the arrows point both ways:
Virtuous behavior <–> Attention <–> Insight <–> Wisdom <–> Compassion
Beginning any practice depends on intention, which depends on intuiting the suffering inherent in the human condition and the pain we feel or cause when we act out of confusion.
The Buddha’s story is our story: despite the protection from suffering we may receive in early childhood, sooner or later we see suffering and the truth of change firsthand, and how fragile life is and how we will lose everything that is dear to us. Sooner or later we ask ourselves, “What is to be done? Is there a way not to suffer?”
Realizing Well-Being September 23, 2009
Posted by Alan in sangha.Tags: Four Noble Truths, Four Nutriments, Fourth Noble Truth, interbeing, Noble Eightfold Path, suffering, Third Noble Truth, transforming suffering, well-being
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On September 13 we read Chapter 8, “Realizing Well-Being,” from Thich Nhat Hanh’s The Heart of the Buddha’s Teaching. Here’s a summary.
Practicing mindfulness helps us appreciate the well-being present to us now – helps us appreciate our “non-toothache” days. Thay encourages psychotherapists to practice walking meditation and tea meditation with their patients, to water the seeds of joy in them. With the Third Noble Truth, we ask ourselves questions about what nourishes joy in ourselves and others. Well-being is available if we know how to enjoy the precious jewels we already have: eyes that see, lungs that breathe, legs that walk, lips that smile.
In the first turning of the Third Noble Truth, we have some happiness or freedom, but aren’t aware of it: “recognition” of the possibility of the absence of suffering and the presence of peace. In the second turning, we “encourage” ourselves to find peace and joy, to put our hands in the soil and grow new happiness, to embrace our suffering and discover the source of happiness that is right there within it. Buddhas and bodhisattvas suffer too, but they know how to transform garbage into flowers, suffering into joy and compassion. Rather than throw away suffering, we can learn the art of cultivating joy. When we practice this way, we come to the third turning, the “realization” that suffering and happiness are not two, that joy is not fragile but true.
In the first turning of the Fourth Noble Truth, we “recognize” without yet knowing how to practice it that the way out of suffering is the Eightfold Path: Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness and Right Concentration. In the second turning, we “encourage” ourselves to learn this path by reflecting and practicing. We don’t need a path that doesn’t address our real difficulties; we can see this path does by gradually transforming irresponsibilities in our lifestyle, increasing our freedom daily. The Buddha advises us to identify and stop ingesting the nutriments that feed our pain. When we resolve to do this, the Noble Eightfold Path appears before us. The third turning is our “realization” that we are on this path.
It is important for us to remember that the Four Noble Truths inter-are. Looking deeply into one, we see the other three and how they are related to each other. We need suffering to see the path. “The origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering are all found in the heart of suffering.” We will not find peace, joy and liberation if we are afraid to touch our suffering. Thay reframes and renumbers the Four Noble Truths, “for the benefit of the people of our time:
“(1) Well-Being (traditionally number three, ‘cessation of suffering’);
(2) Noble Eightfold Path That Leads to Well-Being (traditionally number four);
(3) Suffering (traditionally number one);
(4) Ignoble Eightfold Path That Leads to Suffering (traditionally number two, ‘arising of suffering’).”
If we practice the ignoble eightfold path, suffering – craving, hatred, ignorance and fear – will be the outcome. But if we live according to the Noble Eightfold Path, we will find joy, ease, and wonder. Our practice is to face our suffering and transform it, bringing about well-being.
Touching Our Suffering September 11, 2009
Posted by Alan in sangha.Tags: First Noble Truth, Four Noble Truths, Four Nutriments, intentions, mindful eating, mindfulness, Second Noble Truth, sense impressions, suffering, turning the wheel of the Dharma
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On August 30 and September 6 we read Chapter 7, “Touching Our Suffering,” from Thich Nhat Hanh’s The Heart of the Buddha’s Teaching. Here’s a summary.
In the Discourse on Turning the Wheel of the Dharma, the wheel is turned twelve times: three times for each of the Four Noble Truths. We have to experience the turnings in our practice.
First Noble Truth: The first turning is called “Recognition,” in which we sense something is wrong but can’t say exactly what it is. We need to identify the suffering as physical, physiological, or psychological. With courage, we show the wounds in our hearts to the Buddha, meaning we show them to ourselves, and we treat them with kindness and nonviolence, not running from them, but telling them, “I am here for you and I will take care of you.”
During the second turning, “Encouragement,” we look deeply into our pain to understand its causes. We practice sitting and walking meditation, and ask for support from our friends and our teacher. Like a doctor looking at an illness, it may take time and many tests, but we are determined to understand.
The third turning, “Realization,” refers to our realization of the efforts to understand begun in the second turning. We can now call our suffering by its name and identify its characteristics, and this alone brings some joy. But even with the successful diagnosis, we continue to pour gasoline on the fire with our words, thoughts and deeds, continuing to create suffering for ourselves. This brings us to
The Second Noble Truth, with the “Recognition” that I continue to create suffering, and need to look deeply at the four kinds of nutriments that feed it. The Buddha identified these four nutriments as edible food, sense impressions, intention, and consciousness.
What we eat or drink can bring about mental or physical suffering, and we need to practice Right View when shopping, cooking and eating. As an example, the Buddha tells the story of the parents who choose to consume their child in order to survive a crossing of the desert. The couple were horrified and miserable. “Yet,” the Buddha said, “many people eat the flesh of their parents, their children, and their grandchildren and do not know it.” We have to look deeply to avoid toxins and learn ways to grow our food and eat that preserve the health and well-being of our body and spirit, allowing the earth to continue to be a source of life for us and all species. If we destroy living beings or the environment while eating, we are eating the flesh of our own sons and daughters.
The second kind of nutriment is sense impressions. The contacts between our sense organs and sense objects – articles or ads in magazines that we see with our eyes, for example – become “food” for our consciousness. We know we have been in contact with toxins if we feel anxious or worn out after reading the newspaper, hearing the news, or being in a conversation. Both children and adults need to be protected from violent or unwholesome films, TV programs, books, magazines, and games. With the practice of mindfulness we can learn what to be in contact with and what to avoid. The Buddha offered the image of a cow with a skin disease being painfully devoured by insects and parasites to illustrate how we are exposed to invasions of images, sounds and ideas that feed the craving, violence, fear, and despair in us. Mindfulness can be a sentinel posted at each of our sense doors. We can look at each nutriment before ingesting it to determine whether it is toxic or safe. To protect individuals, families, cities, a nation, mindfulness practice has to be collective.
The third kind of nutriment is volition, intention, or will – the desire in us to obtain whatever we want. There is a strong energy in us pushing us toward what we think will make us happy: position, wealth, fame, possessions; and this can bring us much suffering. With some time of mindful sitting, walking, and looking deeply, a vision of reality and the capacity of being there in the present moment frees us of these impulses and brings us happiness. A farmer once complained to the Buddha about the loss of his cows. The Buddha explained to the Sangha how happy they are that they have no cows to lose. “Release your cows and become a free person.” In another image two strong men throw a third man into a pit of fire. The Buddha is advising us to look deeply at our volitions, our habit energies, to see if they are pushing us toward liberation and compassion or toward suffering and unhappiness.
The fourth kind of nutriment is our consciousness composed of all the seeds of our past actions and the past actions of our family and society, creating our body, mind and world. We have to be careful with which nutriments we feed our consciousness: greed, ignorance, suspicion and pride or love, compassion, joy and equanimity. The Buddha offered yet another dramatic illustration: a murderer sentenced to death by three sequences of 300 stabbings. Every time we ingest toxins into our consciousness, we are stabbing ourselves 300 times.
With the first turning of the First Noble Truth, we recognize suffering and our practice is to take good care of it. With the first turning of the Second Noble Truth, we look at our suffering over the last months and years to identify and determine how the nutriments we have ingested have contributed to our suffering. Without practicing the Second Noble Truth, we tend to blame others for our unhappiness. During sitting meditation, you can write down a symptom of your suffering, and then ask what nutriments have fed this suffering. This requires courage, and may be an emotional experience; be present and embrace your suffering like a mother holding her baby. You also have the wisdom of friends on the path or your teacher; ask for their observations and insight. If you keep your suffering to yourself, it might just grow bigger every day.
Mindfulness – mindful walking, breathing, sitting, eating, looking, and listening – is the energy that can help us determine which nutriments to resist. “One mindful step can take us deep into the realization of beauty and joy in us and around us.” With the third turning of the Second Noble Truth, we not only vow but actually stop ingesting non-beneficial nutriments. This doesn’t mean stopping everything. “When hungry, I eat. When tired, I sleep.” At this stage, one has lightness and freedom; what she wants to do is in accord with the mindfulness trainings, causing no harm to herself or others. “This is the action of non-action. Suffering no longer arises.”
The First Dharma Talk / The Four Noble Truths July 31, 2009
Posted by Alan in sangha.Tags: awakening, Buddha, Four Noble Truths, interbeing, Middle Way, Noble Eightfold Path, suffering, well-being, wheel of the Dharma
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On July 19 we read Chapters Two and Three from Thich Nhat Hanh’s The Heart of the Buddha’s Teaching. Here are summaries.
Chapter Two: “The First Dharma Talk” Siddhartha Gautama left home at 29 years old. After studying with many teachers, he sat under a bodhi tree, vowing not to stand until he was enlightened. He sat all night and had a profound breakthrough. After 49 days of enjoying the peace of his realization, he walked to the Deer Park in Sarnath to share his understanding with the five ascetics with whom he had practiced earlier. He explained to them that everything has to inter-be with everything else and that all things have the nature to awaken.
He taught them the Four Noble Truths: the existence of suffering, the making of suffering, the possibility of restoring well-being, and the Noble Eightfold Path that leads to well-being. He described how he had become a free person, and at that moment the Earth shook and the voices of all living beings throughout the cosmos said that “an enlightened person had been born and had put into motion the wheel of the Dharma, the Way of Understanding and Love.” Since then the wheel has continued to turn and it is up to us to keep it turning for the happiness of the many.
The three points of the sutra On Turning the Wheel of the Dharma are: the Middle Way – avoidance of the extremes of austerity and sensual pleasure; the teaching of the Four Noble Truths; and engagement in the world – relating to ourselves and the world as thoroughly as possible. The Discourse on Turning the Wheel of the Dharma teaches us to recognize suffering and transform it into mindfulness, compassion, peace, and liberation.
Chapter Three: “The Four Noble Truths” The Four Noble Truths are “the cream of the Buddha’s teaching.” The First Noble Truth is suffering (dukkha). The Chinese character for suffering means “bitter.” We all suffer to some extent, and must recognize it and touch it. We may need a teacher and a Sangha to do this.
The Second Noble Truth is the origin, roots, nature, creation, or arising (samudaya) of suffering. After we touch our suffering, we have to look into it deeply to see what spiritual or material foods we have ingested to cause it.
The Third Noble Truth is to stop creating suffering (nirodha) by refraining from doing the things that make us suffer. The thought that “Everything is suffering and we cannot do anything about it” is the opposite of the Buddha’s message. The Third Noble Truth is that healing is possible.
The Fourth Noble Truth is the path (marga) to refraining from doing the things that cause suffering, called the Noble Eightfold Path. The eight practices making it up are Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness and Right Concentration.
Diet for a Mindful Planet, Part 2 February 2, 2009
Posted by Alan in sangha.Tags: Buddha, climate change, deforestation, Four Noble Truths, Four Nutriments, global warming, mindful consumption, mindful eating, pollution, suffering, vegetarianism
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This week we completed our reading of “Diet for a Mindful Planet” from Thich Nhat Hanh’s The World We Have.
To nourish compassion toward animals, Buddhists have practiced vegetarian eating for more than 2000 years. Since raising animals for food is responsible for one quarter of greenhouse gas emissions, it turns out that vegetarianism may be one of the most effective ways of fighting global warming as well as world hunger.
Mother Earth suffers deeply because of our way of eating. Raising animals for meat is the world’s biggest source of water pollution when waste from farms and slaughterhouses flows into rivers, streams, and drinking water, and has led to the destruction of hundreds of millions of acres of forests in the U.S., as well as the tropical rainforests and the plant and animal species living there, for livestock grazing. According to the National Corn Grower’s Association, 80% of all corn grown in the U.S. is consumed by livestock, poultry and fish production. Tens of thousands of children die every day when this corn, or the tremendous amount of grain and water used to make alcohol, could have been given them to eat. When we eat meat or drink alcohol, we are eating the flesh or drinking the blood of our children. If we stop, these industries will stop producing. We share responsibility for climate change, deforestation, and poisoning of the air and water. By cutting meat out of your diet for even five or ten days a month, you will be performing a miracle. When we ask, “What shall I eat today?” we are making choices that help or harm the Earth.
In many Buddhist traditions, monks and nuns are vegetarians, as are many lay practitioners. American practitioners are following this pattern as well, or vowing to eat 50% less meat. This vow can bring peace, joy, and happiness from the moment we take it, and can bring worldwide change. Children, teachers and parents, leaders of organizations and communities can all practice mindful consumption, and can set an example for others. A mayor would want to protect the people in his town from the violence and suffering that come from unmindful consumption. Even the president has Buddha nature – the seed of understanding and compassion. When we get out of our shell we can see that we are interrelated with everyone and everything, that our acts affect all humankind and all the cosmos. Maintaining health, both bodily and mental, is an act of kindness toward ourselves, our ancestors, parents, children, future generations, and society – the entire planet.
In the Discourse on the Four Kinds of Nutriments, the Buddha speaks of food as only one source of consumption. The second source is sensory impressions: when we look at films, read magazines, see advertisements and listen to conversations, we are consuming. Sometimes we consume relaxing music, fresh garden smells, or the beauty of the world. But sometimes we consume toxins, through advertisements or conversations full of hate or violence. The average child has seen 8000 murders and over 100,000 acts of violence on television by the time she finishes elementary school. These poisons destroy the body and consciousness transmitted by parents and ancestors. This toxic sensory consumption is illustrated by the Buddha in the story of the cow with a skin disease who suffers as her flesh is eaten by tiny creatures in the trees, the soil and the water. We are like this cow without skin when we allow toxins to penetrate and destroy us.
The third nutriment is the food of our intentions and volitions to do things with our lives. The Buddha illustrates this with the story of a young man pulled toward a pit of burning coals by two strong men. The strong men represent our cravings for fame, honor, praise, sex or money. These cravings pull us along and consume us, leaving no opportunity for mindfulness or awareness.
The fourth nutriment is the food of consciousness. The Buddha illustrates this with the story of a criminal sentenced to being stabbed 100 times; when he didn’t die, he was sentenced to 100 more stabbings, and when he still didn’t die, yet 100 more. When asked by the Buddha whether the man suffered, the monks responded that to be stabbed 100 times must have been unbearable, but 300 times unimaginable. We have been stabbed many times in the deepest levels of our consciousnesses. This is the First Noble Truth: that life involves suffering (dukkha), including sickness, anger, despair and depression. The suffering of our ancestors is within us, represented by the stabbing of the criminal. It continues in our daily lives, stabbing us many times every day.
It is not just our suffering. It is the suffering of all previous generations, human and non-human, our collective consciousness. This is the Second Noble Truth. We inter-are with all species, and receive the effects of those suffering the consequences of war, even if we are not in a war zone. Our unconsciousness is aware of the suffering occurring everywhere. As long as we blame others for suffering, we cannot transform. But if we see our suffering as part of a greater consciousness, our own individual pain is eased and our suffering can cease. This is the Third Noble Truth, well-being and the end of suffering.
The Fourth Noble Truth is that suffering can be ended by following a mindful path. If we don’t practice mindful consumption of the four nutriments, we cannot save our planet. Our practice should produce collective enlightenment, collective awakening. We have to touch the Buddha inside us every day, so that awakening can manifest in us and save our planet.
The Way to Well-Being July 20, 2008
Posted by Alan in sangha.Tags: Eightfold Path, fear, Four Noble Truths, nirvana, Sister Annabel Laity, store consciousness, watering the seeds, well-being
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This and last week’s dharma reading was “The Way to Well-Being,” by Sister Annabel Laity, in The Mindfulness Bell, Issue 48, Summer 2008, pp. 6-11. The reading is a transcription of a Dharma talk Sister Annabel delivered on August 24, 2007, at the retreat at the YMCA of the Rockies in Estes Park, CO, on the Four Noble Truths and the Eightfold Path. A summary follows.
The Four Noble Truths can be expressed by adding a word to each subsequent one:
- Ill-being.
- The way to ill-being.
- The end of the way to ill-being.
- The way to end the way to ill-being.
Here’s one way to practice: You can take a piece of paper and fold it two times, to form three columns. Only three are needed; the third and fourth Noble Truths can be combined from the point of view that “there is no way to well-being; well-being is the way.”
The First Noble Truth: Ill-Being
The first column is for the First Noble Truth. Write down each thing that in your personal life you feel to be “ill-being,” psychological, physical, or physiological; a painful emotion, or perhaps a physical pain. There is something deep in our consciousness wanting to be transformed. Anger, depression, denial; you may have to look very deeply to recognize it. Having written it down, look it in the face. This alone can be a tremendous relief. By facing the truth, we begin to see it as it is. Don’t magnify it or diminish it. Look at it and acknowledge it “just as it is.” This is the first step to healing.
The Way to Ill-Being
By practicing looking deeply, you’re already in the second column: it is the way that led to the first column. Nothing emotional, physical, or psychological can survive without its food. The Buddha said that if you stop ingesting the food feeding the emotion, you are liberated. The “way” is the causes. What are the causes of each ill-being in your first column? Write them down in the second column. It may be what you consume through your mouth. It may be desire for fame or praise, or fear of losing things, or misunderstanding of the practice. It may be difficulties remaining from your childhood, or yesterday’s TV programs or newspaper articles or conversations. Write them down.
The Way to End the Way to Ill-Being
We are going to remove the causes, because we don’t want to just treat the symptoms, of our ill-being. The Buddha taught that the way to well-being is the Noble Eightfold Path. Adapt each of the eight to your own sickness or ill-being. Note that the Five Mindfulness Trainings provide guidance with most aspects of the Eightfold Path.
Right View: the way you have of looking at reality, acknowledging impermanence, no-self, and nirvana. When we are at peace with the impermanence of our health and life, we can profit from the time left to us. When I recognize I do not have a separate self, my happiness is your happiness; our relationships benefit. Nirvana is not being caught in views, not fighting and dying for them. We can only save our planet by sisterhood and brotherhood, letting go of our views.
Right Thinking: being mindful of our thinking and where it is taking us. Our constant thinking keeps our fictional notions of a separate self alive. Consequently, we compare our “selves,” judging and blaming others, which then leads to ill-being, both our own and others’. We may have intentions not necessarily in our conscious minds, driving us with tremendous energy in a direction we don’t consciously want to go. Examples are desire for fame, money, or sex. While meditating and making our lists, we need to look deeply and identify these unconscious unprofitable motivations. Once discovered, we may be able to stop them, giving us more time for those things that make us most happy: family, nature, sangha.
Right Speech: learning to speak lovingly and listen deeply. When angry, rather than watering those seeds in yourself and others, you can look after anger with mindful breathing and walking, embracing it just as it is. Afterwards, talk about it, or write about it in a letter for your loved one.
Right Action: of the body, perhaps in terms of consumption. What do we eat? Do we eat in the right time? in the right way? If we eat the flesh of animals that suffer while being raised for our consumption, we ingest their suffering. Meals should nourish us spiritually as well as physically.
Right Livelihood: Does our work bring us happiness, or does it bring us stress? We can lessen the stress by bringing compassion to the workplace; we can bring a flower or a green plant, or when we ask “How are you?” we can really want to know.
Right Effort: Store consciousness stores the seeds of all kinds of emotions, positive and negative. They either manifest or remain dormant at different times in our lives, depending on which ones we water, and when. The longer or more frequently the plant (the mental formation) from the seed manifests, the stronger it becomes, whether beneficial or non-beneficial. An example is anger. The more often we “rehearse” it, the stronger and more easily it will come up each successive time. Right effort is learning how not to rehearse it without repressing it; how to express it in a beneficial manner.
Another example is the story told by the Buddha about the “One Hundred Stab Wounds,” in which a criminal is punished by being stabbed a hundred times, followed by a hundred more, and again by yet a hundred more. This kind of suffering “beyond belief” is described by the Buddha as “the food of consciousness.” The genetic makeup, the body and mind and consciousness, of we, the human species, is inherited from all the species that came before us. We are the little fish eaten by the big fish, including the fear it experienced upon being eaten, and then the small animal and its fear when eaten by the big animal. The pain is cumulative, increasing with each “stabbing” in the same place. With Right Effort we can avoid watering this seed of fear. Often, Right Effort is not feeling you have to do something, but just sitting, embracing the emotion and allowing yourself enough time to look after it.
Right Mindfulness and Right Concentration: living deeply in the present moment, aware of what is happening with our whole attention to discover its full reality. Full awareness of what is nourishing and wonderful in life brings very deep happiness.
Write down your intentions in the third column: Where are you going to walk daily with concentration and mindfulness? What time are you going to do sitting meditation? What time are you going to spend with your family, in loving speech and appreciation? When you begin this practice, well-being is there. There is no way to well-being; well-being is the way.
