§ On the beginning level of the practice you have to learn how to control yourself in the area of your words and deeds–in other words, on the level of virtue–so that you can keep your words and deeds at normalcy, calm and restrained. In this way, the mind won’t follow the power of the crude defilements. When violent urges arise, you stop them first with your powers of endurance. After you’ve been…

There’s no need to read tons of books or remember all the teachings we have learned over the years. Just one mindful moment in the body, breathing in and breathing out, is enough to bring us back to the Dhamma, back to the Buddha, back to reality. I’m not saying it’s easy. Much of our practice consists of not getting it right. The path of awakening is like that – being able to know that our mistak…

When you come to sit in concentration, then even if your mind isn’t yet quiet, simply sitting in the meditation posture is something good. It’s better than people who don’t even do that much. It’s like being hungry, but today there’s only rice with nothing to go with it. We feel disgruntled, but I’d say that it’s better than having no rice at all. Eating plain rice is better than not eating anythi…

In the Buddha’s most famous example of how to express an attitude of unlimited good will, he doesn’t just express the following wish for universal happiness: “Happy, at rest, may all beings be happy at heart. Whatever beings there may be, weak or strong, without exception, long, large, middling, short, subtle, blatant, seen & unseen, near & far, born & seeking birth: May all beings be happy at hea…

Question: There are those periods when our hearts happen to be absorbed in things and become blemished or darkened, but we are still aware of ourselves; such as when some form of greed, hatred, or delusion comes up. Although we know that these things are objectionable, we are unable to prevent them from arising. Could it be said that even as we are aware of them, this is providing the basis for in…

Feeling (vedanā), in the Buddhist definition, is just the basic affective tone of our experience, most simply as either pleasant, unpleasant or neither-pleasant-nor-unpleasant, distinct from the mental or emotional reactions which it often initiates. Feelings are present whenever there is consciousness, whether we are aware of them or not. Sometimes they may be quite subtle, and other times we are…

The kind of attention required for liberation arises from a calm and clear mind and is called ‘insight’ (vipassanā). What insight ‘sees’ on a wider scale is ‘co-dependency’ –idappaccayatā. This view reveals our world of direct experience and consciousness as arising in a mutual dependency. It’s a world-changing view because it undercuts the notion of consciousness being separate from the rest of…

I remember a woman telling me that it was hard for her to come into her body. As we spoke, I noticed that she was sitting in a way that was collapsed just below the ribs and that her shoulders were hunched forward. All her energy was in her head, thinking about how she couldn’t be in her body. I invited her to lie down on the floor and breathe deeply into her belly. I encouraged her to let her che…

Another way of peacefully abiding in the present moment is to go to the heart and listen from there. So often our focus is on trying to analyze life’s complexities or resolve various issues using the brain. As an alternative to this rather stressful way of living, one can instead bring attention directly to the center of the chest—or what is sometimes known as the “heart chakra”—and allow the sens…

Our ultimate refuge in Buddhist practice we can call “the one who knows.” Sati-Paññā is the Pāli term, mindfulness and wisdom. In Buddhist terms, this is the ultimate cure for suffering, the end of suffering. Mindfulness and wisdom together, not just mindfulness but wise mindfulness, the right kind of mindfulness, not just awareness in the present, but the right kind of awareness in the present, h…