Archive | Reflections on Practice

The Ten Paramis are the ten perfections of the heart to cultivate in one’s practice of the Dhamma.  Ajahn Sucitto tells us, “These parami form a set of themes that are used in the Theravada tradition to this day. They provide a template for the mind’s energies & activities that isn’t an extra to all the other things we might have to do, but encompasses our talking & working, our relationships & interactions with others, our times of private introspection, our decision-making & the forming of our life directions. We practise morality, patience & all or any of the rest while we are engaged at work, or minding the children, or stuck in a traffic jam… The parami take spiritual practice into areas of our lives where we get confused, are subject to social pressure & are often strongly influenced by stress or stress- forming assumptions. Providing alternative ways to orient the mind in the stream of daily events, the ‘perfections’ can derail obstructive inner activities, & leave the mind clear for meditation. Cultivating parami means you get to steer your life out of the floods.”

The Ten Perfections (Parami)

Generosity/Sharing (dana) Recognizing the joy of sharing, & acknowledging that we all come into this world subject to pain, sorrow, sickness & death, I aspire to offer what I can in terms of resources, hospitality, healing & wise advice.

Morality/Integrity (sila) Recognizing the trust that develops from conscientiousness & fellow-feeling, I aspire to cultivate actions of body, speech & mind that turn away from hostility & harshness, & that cut off greed & manipulative behaviour.

Renunciation/Values-based Simplicity (nekkhamma) Recognizing the ease that arises with modesty & contentment, I aspire to relinquish needless acquisition & an imbalanced use of material resources.

Clarity/Wisdom (pañña) Recognizing the skill of clarity, I aspire to handle my perspectives with awareness & careful reflection, & thereby arrive at an unbiased understanding.

Energy (viriya) Recognizing my capacity for vigour, or for distraction & laziness, I aspire to use my energy for my long-term benefit & for the welfare of others.

Patience/Tolerance (khanti) Recognizing the value of tolerance & perseverance, I aspire to let go of getting my own way, cutting corners & being narrow-minded.

Truthfulness (sacca) Recognizing the wise relationships that can be established through my own veracity & through the honesty of others, I aspire to free my mind from biased perspectives & devious behaviour.

Resolution (adhitthana) Recognizing the potency of a firm heart, I aspire to hold intentions that are enriching, & to ward off vacillation on one hand & forceful goalseeking on the other.

Goodwill (metta) Recognizing the happiness of a warm heart, I aspire to cultivate empathy & compassion. Resisting mind-states based on fault-finding of myself or others, I will encourage goodwill rather than foster ideals of perfection.

Equanimity/Stability of Heart (upekkha) Recognizing the peace of even-minded acceptance, I aspire to let sickness & health, blame & praise, failure & accomplishment flow through my awareness without getting distracted by them.

Buddhist monk Ajahn Sucitto, currently based at Cittaviveka Monastery in Chithurst, West Sussex, has been part of a number of Theravada monasteries in Britain. The passages above on the Paramis are excerpted from his books “Parami, Ways to Cross Life’s Floods” and “Buddha-Nature, Human Nature.” Both are available on-line in PDF form at no charge.

After learning my flight was detained 4 hours,
I heard the announcement:
If anyone in the vicinity of gate 4-A understands any Arabic,
Please come to the gate immediately.
Well—one pauses these days. Gate 4-A was my own gate. I went there.
An older woman in full traditional Palestinian dress,
Just like my grandma wore, was crumpled to the floor, wailing loudly.
Help, said the flight service person. Talk to her. What is her
Problem? we told her the flight was going to be four hours late and she
Did this.

I put my arm around her and spoke to her haltingly.
Shu dow-a, shu- biduck habibti, stani stani schway, min fadlick,
Sho bit se-wee?

The minute she heard any words she knew—however poorly used—
She stopped crying.

She thought our flight had been canceled entirely.
She needed to be in El Paso for some major medical treatment the
Following day. I said no, no, we’re fine, you’ll get there, just late,

Who is picking you up? Let’s call him and tell him.
We called her son and I spoke with him in English.
I told him I would stay with his mother till we got on the plane and
Would ride next to her—Southwest.

She talked to him. Then we called her other sons just for the fun of it.

Then we called my dad and he and she spoke for a while in Arabic and
Found out of course they had ten shared friends.

Then I thought just for the heck of it why not call some Palestinian
Poets I know and let them chat with her. This all took up about 2 hours.

She was laughing a lot by then. Telling about her life. Answering
Questions.

She had pulled a sack of homemade mamool cookies—little powdered
Sugar crumbly mounds stuffed with dates and nuts—out of her bag—
And was offering them to all the women at the gate.

To my amazement, not a single woman declined one. It was like a
Sacrament. The traveler from Argentina, the traveler from California,
The lovely woman from Laredo—we were all covered with the same
Powdered sugar. And smiling. There are no better cookies.

And then the airline broke out the free beverages from huge coolers—
Non-alcoholic—and the two little girls for our flight, one African
American, one Mexican American—ran around serving us all apple juice
And lemonade and they were covered with powdered sugar too.

And I noticed my new best friend—by now we were holding hands—
Had a potted plant poking out of her bag, some medicinal thing,

With green furry leaves. Such an old country traveling tradition. Always
Carry a plant. Always stay rooted to somewhere.

And I looked around that gate of late and weary ones and thought,
This is the world I want to live in. The shared world.

Not a single person in this gate—once the crying of confusion stopped
—has seemed apprehensive about any other person.

They took the cookies. I wanted to hug all those other women too.
This can still happen anywhere.

Not everything is lost.

Photo at top of Naomi’s 95 yr old Palestinian grandmother by Michael Nye.

Naomi Shihab Nye describes herself as a “wandering poet.” Born to a Palestinian father & an American mother, she grew up in St. Louis, Jerusalem & San Antonio. Drawing on her Palestinian-American heritage, the cultural diversity of her home in Texas & experiences traveling the world, Nye uses her writing to attest to our shared humanity. The recipient of many literary awards, she currently serves as Young People’s Poet Laureate in the U.S.

“The fool who knows he is a fool
Is that much wiser.
The fool who thinks he is wise
Is a fool indeed.”
The Buddha from the Dhammapada

There was a mighty elephant with a strong trunk and long tusks, trained by a good master, and willing and serviceable. This elephant, led by his trainer, came to the land of the blind. Very soon the rumors went in the land of the blind that an elephant had come to their country. So the wise men and teachers of the blind came up to the elephant and began to investigate him. And when the elephant was gone, they met and discussed the animal among themselves.

There were some who said he was like a great thick snake; others said he was like a snake of medium size. The former had felt the trunk, the latter the tail.

Further, there were some who claimed that his figure was like a high column, others declared he was large and bulky like a big barrel, still others maintained he was smooth and hard but tapering. Some of the blind had taken hold of one of the legs, others had reached the main body, and still others had touched the tusks.

In the end they abused and scolded one another over their disagreements, and finally every one of them swore that everyone else was a liar and was cursed on account of his heresies.

Everyone of these blind men was honest in his contentions, sure of having the truth and relying on his own experience. But the elephant trainer knows that every one of them has a parcel of the truth, that every one is right in his way, but wrong in believing his outlook to be the whole truth.

The master of the elephant was an Enlightened One. He brought the elephant of truth into the land of the blind, and those who listen to him well will understand that all the claimants have parcels of the truth. Those who takes refuge in his doctrine will cease to bicker and quarrel.

Sutta Pitaka – Khuddaka Nikaya

The Buddha taught that every human birth is precious & worthy of gratitude. In one of his well-known analogies, he said that receiving a human birth is more rare than the chance that a blind turtle floating in the ocean would stick its head through a small hoop. He would often instruct a monk to take his ground cloth into the forest, sit at the base of a tree, and begin “gladdening the heart” by reflecting on the series of fortunate circumstances that had given the monk the motivation & ability to seek freedom through understanding the dharma.

Practicing mindfulness of gratitude consistently leads to a direct experience of being connected to life & the realization that there is a larger context in which your personal story is unfolding. Being relieved of the endless wants & worries of your life’s drama, even temporarily, is liberating. Cultivating thankfulness for being part of life blossoms into a feeling of being blessed, not in the sense of winning the lottery, but in a more refined appreciation for the interdependent nature of life. It also elicits feelings of generosity, which create further joy. Gratitude can soften a heart that has become too guarded, and it builds the capacity for forgiveness, which creates the clarity of mind that is ideal for spiritual development.

Let me be clear: The practice of gratitude is not in any way a denial of life’s difficulties. We live in troubling times, and no doubt you’ve experienced many challenges, uncertainties, and disappointments in your own life. Nor does the practice of gratitude deny the Buddha’s teaching on death: Death is certain; your death is certain; the time of death is unknown; the time of your death is unknown. Rather, gratitude practice is useful because it turns the mind in such a way that it enables you to live into life or, more accurately, to die into life. Having access to the joy & wonderment of life is the antidote to feelings of scarcity & loss. It allows you to meet life’s difficulties with an open heart. The understanding you gain from practicing gratitude frees you from being lost or identified with either the negative or the positive aspects of life, letting you simply meet life in each moment as it rises.

Gratitude for the grace of conscious embodiment evolves into the practice of selfless gratitude, in which your concerns slowly but surely shift from being mostly about yourself & those close to you to being about all living beings. As this occurs, you need less & less in the way of good fortune. It becomes enough that there are those who are happy, who are receiving love, who are safe, and who have a promising future. It is not that you would not prefer good things for yourself, but your sense of well-being is no longer contingent on external circumstances. You are able to rejoice that amidst all life’s suffering there exists joy. You realize that pain & joy are part of a mysterious whole. When this state of selfless gratitude starts to blossom, your mind becomes more spacious, quieter, and your heart receives its first taste of the long-sought release from fear & wanting. This is grace.

View full article on Phillip’s website: dharmawisdom.org/

Phillip Moffitt has been teaching Vipasanna meditation throughout the U.S. since completing teacher training at Spirit Rock Meditation Center in 1998. A former publishing executive, Phillip is founder of the Life Balance Institute, dedicated to study & practice of spiritual values in daily life. He also founded the Marin Sangha in San Rafael CA & is a teacher & member of the Guiding Teachers Council at Spirit Rock. His books include “Dancing with Life.”

Depending on your quality of mind,
the object may be perceived
differently & the view changes.

Your watching mind must be strong & purified, with less defilement. If your mind is ready, understanding arises. So take care of your mind, take care of your practice & take care of your watching mind. Cultivate it so that it is stronger & stronger.

Our duty is to make the quality of awareness stronger. Stronger awareness means awareness & wisdom are working together continuously. This is awareness with the right view, right attitude, right idea, and right thought. If this is continuous, then the mind is stronger & stronger. We only need to do this. If the mind becomes stronger it can do its job. Dhamma does its job & nature does its job.

We are not trying to see the object. We are not trying to look for something. We are trying to make the meditating mind stronger & stronger.

How do we make the mind stronger? When we are aware, with the right attitude & right understanding, then the mind has wisdom & it becomes stronger. This is not because we are putting in a lot of energy; if we use too much energy the mind will become tired. If we try to see something, the mind becomes tenser. We are cultivating the quality of awareness to make the mind stronger & stronger. If we have awareness with wisdom & continuity, then the mind becomes stronger & stronger. When the mind becomes stronger it can do its job.

There is more understanding. It should be like this. When we have more understanding, we have less resistance & fewer reactions. Because of reactions, we suffer. Because of learning, we understand. With understanding comes confidence.

For someone who has been meditating or practicing for a long time,
the mind must be of a better & better quality. The mind is more aware,
more stable & more peaceful.

Excerpt from Sayadaw’s book “Dhamma everywhere: Welcoming each moment with Awareness & Wisdom.” [Entire book available on-line]

Sayadaw U Tejaniya began his Buddhist training as a young teenager in Burma under the late Shwe Oo Min Sayadaw. After a career in business & life as a householder, he has been a permanent monk since 1996. He feels that his experience developing his practice while living as a householder helps him understands both the challenges yogis face in integrating their meditation practice with their everyday lives & how to overcome them.