In Buddhist teachings love is looked at in terms of the toxic or nourishing mental states present in the minds of lovers and loved. A range of emotions may be distinguished. At its coarsest level love may be narcissistic and demanding; at its most sublime love is selfless and unconditioned. Personal love tends to oscillate from one end of this scale to the other. Buddhists are taught that the more…

Near Sāvatthī. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: ‘Who are dear to themselves, and who are not dear to themselves?’ Then it occurred to me: ‘Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they…

“Monks, these two bright qualities guard the world. Which two? Shame & compunction. If these two bright qualities did not guard the world, there would be no recognition of ‘mother’ here, no recognition of ‘mother’s sister,’ ‘uncle’s wife,’ ‘teacher’s wife,’ or ‘wives of those who deserve respect.’ The world would be immersed in promiscuity, like rams with goats, roosters with pigs, or dogs with ja…

The Buddha said, “The Dhamma is for one who feels, not for one who does not feel.” I love that because I am a very sensitive person, so there is a lot of feeling going on. It can be pretty intense at times. It can be quite unpleasant. Certainly, much of my early years of practice were motivated by the wish to get away from the intensity of feeling, to rise above and not have to feel, not have to b…

Buddhist traditions have long agreed that the Buddha was a strategist in the way he taught, particularly when it came to teaching the insights that lead to awakening. Various ways of analyzing the Buddha’s strategies have been devised over the centuries, one of the most prominent—both in Theravada and Mahayana traditions—being the theory that the Buddha taught two levels of truth: conventional tru…

The first Noble Truth is the understanding of suffering, and the second is the insight into letting go. The suffering that we are talking about comes from attachment out of ignorance, out of habit, greed, hatred and delusion. We tend to react to sensory impingement: either wanting the pleasant or not wanting the unpleasant. So the tendency is to react and grasp, and grasping also implies trying to…

We might ask ourselves: How much energy, time and attention do I want to give to the practice? What place does the spiritual practice have in my life? Here, spiritual practice does not only mean formal meditation practice. It also means giving attention to our spiritual friends, spending quality time with people who are on the same path. Giving time and attention to a friend who might need some he…

Who isn’t touched by acts of kindness? Who isn’t moved by the intention to ‘pervade the all-encompassing world - to others as to myself - with a mind imbued with kindness - abundant, exalted, without boundaries, free from hatred and ill-will’? Or by the phrase ‘even as a mother protects with her life, her child, her only child - so with a boundless heart should one cherish all living beings.’? The…

The fourth jhāna has two factors. Ekaggatā: Your object becomes absolutely one. Upekkhā: You can let go of all thoughts of past and future; the five hindrances are completely cut away. The mind is solitary, clear, and radiant. The six properties – earth, water, fire, wind, space, and consciousness – become radiant. The heart feels spacious and clear, thoroughly aware all around through the power o…

As you continue practicing for a length of time, the sense of fullness and pleasure in the body becomes greater. Ekaggatā – interest and absorption in your one object – becomes more intense because you have seen the results it produces. The mind becomes steady and determined, focused with full mindfulness and alertness, thoroughly aware of both body and mind, and thus you can let go of your thinki…