A Little Bit More Mindful

Teacher : So…have you been practicing as I have taught?

Student : Yes, sir. Apart from my timed sittings, I have also been trying to be aware of the times when I feel happy, sad or angry.

Teacher : And have you been successful?

Student : Not really. There are times when it takes me days before I realized that I am feelinghappy or sad. But there were also times when I was able to catch it almost immediately.

Teacher : When mindfulness is strong, you will be able to notice the change in your moods quickly. When mindfulness is weak, you may not even realize that you are being made a fool by your emotions.

Student : What is mindfulness?

Teacher : The very instance that your mind becomes aware about a change in its state (eg. from happy to sad), that is the moment you have mindfulness. The moment that you “know” is when you are mindful.

Student : So, it is the moment when I know that my mind has drifted from my breath to a thought. Or the moment when I know I am feeling happy or sad. Correct?

Teacher : Yes. That is correct.

Student : I have another question. Sometimes when I try to sit in meditation, I get a lot of aches and pains, especially in my legs and my back. When that happens, I find it hard to concentrate.

Teacher : When there are aches, is the mind calm or agitated?

Student : Oh…It is agitated, for sure!

Teacher : If it is agitated, is there suffering?

Student : There is suffering.

Teacher : If that is the case, then you should make the effort to observe the mind when it is in a state of agitation and be aware that “this is suffering”.

Student : Okay. But, sir, just being aware about the pains does not solve my aches. In fact, it seems to be getting worse because I’m so fixated by it.

Teacher : Being aware is always the first step. Now, tell me what will ease your suffering.

Student : A change in position, sir.

Teacher : Then, on knowing that a change in position will relieve suffering, you should mindfully change positions.

Student : Ahhh…

Teacher : Now that you have shifted, is there still pain?

Student : No, sir. The change in positions has eased the pain.

Teacher : When there is no pain, is the mind calm or agitated?

Student : It is calm.

Teacher : When it is calm, is there suffering or not?

Student : There is no suffering.

Teacher : Very good. You have just experienced suffering and the release from suffering.

Student : Does that mean every time my leg aches, I can shift positions?

Teacher : Only after you make yourself aware of it.

Student : Okay.

Teacher : Most times, we are not aware of when we are scratching to relieve an itch, or shifting our sitting positions to relieve an ache. In fact, many are not even aware about their in and out breaths. Meditation aims to make you more aware of your own body. When you are eating, know that you are eating, when you are breathing, know that you are breathing. When you can understand your own mind, you can understand your environment.

Exercise:

Try to observe your breaths to see if you fall asleep on your in-breath or out-breath.

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Chinese New Year Blessing cum Full Moon Puja 6th of Feb 2012, Monday‏

This is to announce that the Sungai Long Buddhist Society will be holding a Chinese New Year Blessing cum Full Moon Puja on 6th February 2012 (Monday). Below is the proposed itinerary:

9:30 – 9:50 am Arrival of devotee
Registration & Membership update
Peparation of food dana
9:50 – 10:00 am Welcoming Speech by President of SLBS
10.00 – 10:30 am Full Moon Puja
Karaniya Metta Chant
Metta Meditation (as proposed by Bhante Mahinda-Metta)
10:30 – 11:30 am Blessing by Bhante Sumedha
Dhamma discourse
Offering of requisites to Sangha member
11:30 – 1:00 pm Lunch Dana
Chinese New Year Fellowship

The society will also be making offerings to Bhante Sumedha as a way of sponsoring his master courses.

With Metta,

Committee

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Updates on Puja and Meditation Sessions

Good news!

In order not to disrupt our weekly Wednesday puja and meditation practices, the committee has agreed to arrange for at least one committee member to open up the centre and continue with the weekly puja and meditation practices when I am not available.

This means that our weekly puja and meditation sessions will continue as usual every Wednesday at 8pm at the centre.

On those days when I am not present, one committee member will lead the puja, after which everyone practices meditation quietly on his or her own. On the second and fourth Wednesdays, when I am present, I will continue to lead the puja and give guided instructions on the meditation.

Our weekly puja and meditation will resume as usual after the Chinese New Year holidays. There will be no puja and meditation sessions in January.

With metta,

Dr. Ong

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Anicca

In the Mahā-suññata Sutta (MN 122) The Blessed Buddha points out that suffering arises from clinging and attaching to all impermanent things:

“I do not see even a single kind of form from the change and alteration of which there would not arise sorrow, lamentation, pain, grief, and despair in one who lusts for it and takes delight in it!”

The same is true of all transient feeling, perception, mental construction=intention & sorts of consciousness! If we tenaciously cling to any of them, then we suffer, when they decay!

This passage clearly states, that suffering arises from the attachment to form, not because the form is impermanent, but because we are attached to impermanent form.

When we attain full enlightenment, we do not suffer! This happens not because we make any impermanent things now everlasting!

This happens only because we release our clinging to all impermanent things.

Impermanent phenomena continue to be impermanent, whether we ever gain enlightenment or not. As the blessed Buddha also has explained exactly: ”Bhikkhus, whether Tathāgatas appear or do not appear, there is always this constantly established element of Dhamma, this fixed law of Dhamma: All that is conditioned and constructed is impermanent. To this a Tathāgata fully awakens and fully understands. So awakened and thus understanding, he announces, points it out, declares, establishes, expounds, and explains it, classifies and clarifies it: All that is conditioned is actually impermanent…
Bhikkhus, whether Tathāgatas appear or do not appear, there is always this precedent condition and absolute of Dhamma, this anchored law of Dhamma: All that is conditioned and constructed is unsatisfactory, & thus suffering!

To this a Tathāgata fully awakens and fully understands. So awakened and thus understanding, he announces, points out, declares, establishes, explains, and clarifies it: All that is conditioned and constructed is indeed Suffering!

Bhikkhus, whether Tathāgatas appear or do not appear, there is always this situation present, a subtle truth of Dhamma, this safe doctrine of Dhamma: All states are without a self! To this fact anyTathāgata fully awakens and fully understands. So awakened and understanding, he announces, points out, declares, establishes, explains, and clarifies it: All states are without self!” - Anguttara Nikāya I 285

By seeing the impermanence, suffering & selflessness thus in all conditioned things in this and any other world, one naturally becomes disenchanted with everything constructed. Disenchantment leads to disillusion and dispassion towards everything. Within a dispassionate mind craving for everything will gradually fade away (virāga). With this insight one lets go of all attachment.

Being dispassionate, one thereby liberates oneself from all this evil misery… Being liberated, one knows that one is liberated, has ended rebirth, has lived the Noble life, has done what should be done, and that there is nothing more to be done! This means that attaining full freedom from all suffering indeed begins with this very perfect and acute awareness of impermanence…!

Bhante Gunaratana

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Change of Puja and Meditation schedule for 2012

This is to announce that there will be a change in the schedule for puja and meditation sessions in 2012.

Instead of the weekly Wednesday puja and meditation, we will now be having puja and meditation on the second and fourth Wednesday only, starting as usual at 8pm at the centre.

In addition, there will be no puja and meditation sessions in January 2012. We will begin the puja and meditation in February, after the Chinese New Year holidays.

I apologize for any inconvenience caused by these changes.

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Open House at Upekkha Welfare Compassionate Home (Formerly Maha Karuna Compassionate Home)

UPEKKHA  WELFARE COMPASSIONATE  HOME (formerly known as Maha Karuna Compassionate Home) at No 71 Jalan Midah 2, Taman Midah, Cheras, 56000 K.L. (Tel/Fax No. 03- 9132 9629) cordially invites you to our 2012 CHINESE NEW YEAR OPEN HOUSE CELEBRATION. Details below:

Date: 5th February 2012 (Sunday)

Time: 11:30 am to 3:30 pm

Venue: No: 71 Jalan Midah 2, Taman Midah, Cheras, 56000 Kuala Lumpur

With Loving Kindness,

Upekkha Compassionate Home Committee

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Sympathetic Joy (Mudita): The Third Abode

By Roshi Joan Halifax

The third boundless abode (of the Brahmaviharas) is sympathetic or noble joy. Sympathetic joy has three aspects: joy in the good fortune of others; joy in the virtue of others; and altruistic joy, that is, engendering joy to benefit others.

The first is that joy we feel when we realize that someone is in a favorable situation, that she is free from pain, that he has moved past his story and is finally relaxed and at ease. It is this kind of joy a caregiver feels when she hears that a beloved family member from far away can visit her dying patient, or when his illness has spontaneously receded from the shore of his life. This is the joy that fills the heart when good things happen to another.

Then there is the joy that one experiences by being in the presence of another’s loving virtue. I felt and shared this when one day I visited a friend’s child who was dying of cancer. I walked into her room and a smile broke out on this remarkable child’s face that caught me in its light. I could not help but shine it back to her. She was pure joy, and at that moment, so was I. Maybe this is co-sympathetic joy, as her beauty and courage truly moved me and activated my intrinsic joy. This is the joy one feels when in the presence of a great teacher, a caring parent, a beloved friend, or a wonderful person. Their good heart activates your good heart.

The third form of sympathetic joy is the generation of joy to benefit others. One day, I walked into a hospital room of a man who had barely survived hypothermia and frostbite. Although he was doing adequately after his ordeal, he was depressed and irritable. Instead of identifying with his misery or consoling him, I found myself seeing through his suffering to a place that was free from it. I met his unhappiness with affectionate joy, and within minutes saw that he seemed to have been “infected” by my state of mind. He began to open up and smile at his unhappiness; then he began to relax and appreciate the care he was receiving. Altruistic joy can absorb and transform the energy of depression, self-pity, envy, competitiveness, resentment, and anger. It is an expression of compassion in action that is naturally free of narcissism and thoughts of oneself.

Sometimes fostering joy may be difficult when something good happens to another person, or when we meet a person of great integrity, or even when we realize that it may really help to generate joy to benefit another. We just don’t seem to have the energy or will to arouse joy. Judgment and envy, comparisons and insecurity: these narrow our world and make sympathetic and altruistic joy difficult to experience. When a caregiver is worn to the bone, she might feel she doesn’t have the resources to offer anything but negativity or dullness.

We can learn and practice offering joy to others, even though there might be a touch of pretending there in the beginning. Years ago, Sharon Salzberg assured me that it was okay to do these practices even if we are angry or depressed. From recent research in neuroscience we have learned that these areas of the brain can be intentionally cultivated. Like a violinist whose talent for playing increases with practice, we can also increase our joy with practice.

To someone who doubts that they can offer joy to a dying person, I say, “Why not?! Try anyway. See what happens in your own heart when you guide your behavior in accord with your intention.” In the end, it’s a lot less fatiguing to offer joy to others than sorrow.

So we can practice sympathetic joy. In sitting with a dying person, take the time to enjoy the simplest gifts of life, and see if a measure of joy can be engendered and shared in the present moment: the light of a late-autumn afternoon that floods the bedroom, the sound and smell of rain in the heat of summer, the notes of a piano concerto floating in from a close neighbor’s house. Also look deeply into the person’s life and recognize all the good that is there and mark it; this is taking joy in their virtue. Too often we just see pain, suffering, neurosis, a veritable textbook of misery before us. Look more deeply and find this one’s good heart and let yourself meet it with your own.

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Compassionate Minds, Compassionate Hearts: A Dhamma Talk by Ven. Sanghasena

There will be  a dhamma talk at SLBS on the 9th of January 8.30pm.
Topic : Compassionate Minds, Compassionate Hearts
Date : 9/1/2012 (Monday)
Time : 8.30pm
Speaker : Ven. Sanghasena Mahathera,  founder of Mahabodhi International Meditation Centre in Ladakh, India
All are welcome!
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Year End Announcement

Here are a few announcements for the end of year activities:

1. Puja and Meditation sessions

There will be no weekly puja and meditation sessions for the next 2 weeks, i.e. on 28/12/11 and 4/1/12.

2. 24 Hour Metta

We will be participating in the 24 Hour Metta organised by the Aloka Foundation. Our session is on 31/12/11 from 4 – 5pm. Those who are joining us, please stay tune as we will be making arrangement to car-pool and travel together to the venue.

3. New Year Blessings

As usual, we have organised a new year blessings and dana. The event will be on 1/1/12 at our centre. We have invited Venerable Sri B. Saranankara of the Sri Lanka Buddhst Temple in Sentul for this auspicious occasion. All are welcome.

 

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Love (Metta)

Love, without desire to possess, knowing well that in the ultimate sense there is no possession and no possessor: this is the highest love.

Love, without speaking and thinking of “I,” knowing well that this so-called “I” is a mere delusion.

Love, without selecting and excluding, knowing well that to do so means to create love’s own contrasts: dislike, aversion and hatred.

Love, embracing all beings: small and great, far and near, be it on earth, in the water or in the air.

Love, embracing impartially all sentient beings, and not only those who are useful, pleasing or amusing to us.

Love, embracing all beings, be they noble-minded or low-minded, good or evil. The noble and the good are embraced because love is flowing to them spontaneously. The low-minded and evil-minded are included because they are those who are most in need of love. In many of them the seed of goodness may have died merely because warmth was lacking for its growth, because it perished from cold in a loveless world.

Love, embracing all beings, knowing well that we all are fellow wayfarers through this round of existence — that we all are overcome by the same law of suffering.

Love, but not the sensuous fire that burns, scorches and tortures, that inflicts more wounds than it cures — flaring up now, at the next moment being extinguished, leaving behind more coldness and loneliness than was felt before.

Rather, love that lies like a soft but firm hand on the ailing beings, ever unchanged in its sympathy, without wavering, unconcerned with any response it meets. Love that is comforting coolness to those who burn with the fire of suffering and passion; that is life-giving warmth to those abandoned in the cold desert of loneliness, to those who are shivering in the frost of a loveless world; to those whose hearts have become as if empty and dry by the repeated calls for help, by deepest despair.

Love, that is a sublime nobility of heart and intellect which knows, understands and is ready to help.

Love, that is strength and gives strength: this is the highest love.

Love, which by the Enlightened One was named “the liberation of the heart,” “the most sublime beauty”: this is the highest love.

And what is the highest manifestation of love?

To show to the world the path leading to the end of suffering, the path pointed out, trodden, and realized to perfection by Him, the Exalted One, the Buddha.

The Four Sublime States
Contemplations on Love, Compassion, Sympathetic Joy and Equanimity
By Nyanaponika Thera © 1994–2011

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