Questions and Answers

Daily Life

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

 Nibbana is the end goal. And then, the final, ultimate goal is arahantship, which happens not only by destroying the Defilements, but also by having a profound and deep experiential understanding of the Four Noble Truths.

Nibbana has so many different connotations; it’s the extinguishment of the Five Aggregates; the extinguishment of the fuel for craving; non-proliferation; non-craving; the cessation of Being; cessation of the six Sense Bases. There are so many different ways to explain it. And even if you use those words, those are still all concepts. Nibbana is beyond all concepts, it’s the non-conceptual reality, if you will. And even that is a concept. You have to go beyond all concepts. That’s why Nibbana is not experienced in a way that you can conceptualize it. You can only bring it down back to the level of the mundane with these descriptions, these poetic descriptions and understandings.

But yes, the primary activity of the one still in training, is to cultivate the Path. Because, when you are cultivating the Path, you are doing two things;

Number one, you are understanding the fourth Noble Truth, which is that the path to the cessation of suffering, is the Noble Eightfold Path. The more you cultivate it, the more you are living the fourth Noble Truth.

And then, the more you are doing that, you are also living the third Noble Truth, which is; every time you do the 6R’s, every time you let go of the craving, let go of the stories, ideas and thoughts around the craving and the feeling, you are enacting, acting out, understanding and applying the third Noble Truth.

In essence, when you are doing this kind of meditation, you are applying all four Noble Truths, because you understand; craving has arisen. You Recognize there is a distraction, you understand the cause of it, you let go of it and by using the 6R process, by understanding and walking the Path, you’re letting go of it in your daily life as well.

Once you start to do this more often, once you are able to put this on auto pilot, that’s when you become an arahant. An arahant’s behavior, an arahant’s way of living, is nothing but the Eightfold Path. It’s nothing but understanding from the realm of the Four Noble Truths. It’s nothing but acting from Right Action, speaking from Right Speech and using the Eightfold Path in a way that continues to help other individuals. To help other beings through Wisdom and Compassion.

[person that asked the question]

Thank you. So, Nibbana cannot be communicated through words. That’s why the Path is the only way, right?

[Delson]

Exactly. The more you are able to more closely follow the Path, the quicker it is for you to reach Nibbana and then tell others about it.

[Delson laughs]

Watch it here

Yes. This is development really, and one of the things that’s happened is, that it has become mostly fixed one-pointed awareness practice in many cases. This is causing problems, sometimes, because it creates some rigidity. We are becoming, we are training ourselves, to become wiser, to become more aware and cultivate wholesome states.

 For some people that have maybe more of an angry character, it is really beneficial to develop for example Loving-kindness. For the restless, or people that have a lot of thinking going on, there is the meditation using the breath as a reminder. Some people with really high anxiety sometimes, also find this very helpful to cut through all of it. Whereas some people are really doing well with other practices, like the Satipatthanas, the four Resting Places of Awareness.

 In fact, I am breaking them down a little bit here in these four sessions, but they’re not necessarily completely different from one another. The common denominator of all four of them is Right Effort, the effort of letting go, of not holding to any of that experience. Simply resting the mind onto what is happening, but to also let go and bring up Joy. That is why I read the sutta tonight; the sequence that is very important to understand is, to bring up Joy and to let go. That is how the mind becomes collected. Once we understand that, then we understand the practice.

One thing that I can say though is, that sometimes the mind, because it is a bit restless, wants to change object. It wants to change subject of meditation, so it might be a hindrance also, at a certain point. If the mind wants to try so many kinds of meditations at the same time, then it creates confusion. Of course, when we’re with the Love, we’re with the Love. Or when there is Compassion, we use Compassion. But there are 24 hours in a day, so there are many situations that are going to happen. So, we learn to practice with every situation that we have, responding with wholesome intention and action. That is the meditation also.

Watch it here

Categories: Daily Life, Meditation

Yes exactly, there’s some wise words and I can only agree.

To have this feeling of love for the people that we love, is truly wonderful, but sometimes it comes with other things, and that’s where the trick is.

 That’s why Loving-kindness to all living beings, is such a wholesome thing to develop. We tend to only look at things in the close-up view, and sometimes that doesn’t allow us to see the whole field of perception of what’s really happening. To develop this really broad expansive awareness, is truly also the Buddha’s teaching; opening up the mind and allowing a clear bright and open awareness.

Also, continuously practicing in this way, we start to see the little tendencies in the mind, that lie behind these habits that we have sometimes. This is another reason why to develop the mind in this way.

 In fact, this is simply to grow into more love and more Compassion, so that we can be an even better generator of Loving-kindness for the people around us.

Watch it here

Category: Daily Life

Caffeine affects some people more than others. Generally speaking, it also depends on the source and amount of caffeine consumption. 

Tea is generally less stimulating to the mind, than coffee. Green tea is better. Having said that, some people don’t seem to have a problem with drinking coffee, and the effect on the meditation. You have to find what works for you. 

 Generally, caffeine being a stimulant is what causes too much thought-energy in the mind, so there should be a balance. This is why I recommend tea, especially green tea, as this balances out the caffeine with something known as L-Theanine. This activates alpha brainwaves, which are associated with mild meditative states.

 My statement about caffeine is to not allow it to become an addiction. Meaning, don’t get cranky if you don’t have coffee around 🙂

 Don’t allow any form of consumption to become a crutch for the mind or body. What’s more important is to find internal sources of pleasure and joy and energy, i.e., the mind itself. The way to do that is through meditation.

 A great caffeine replacement is to do Compassion meditation in the morning. This activates and arouses the gamma field of brainwaves. These are associated with more energy, that is stable, non-stimulating, and keeps the mind in a process of a flow state. Plus, it feels good! 🙂

Categories: Daily Life, Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

This is a very interesting understanding that you’re having. This is one way of understanding it.

If you notice, in your day-to-day life, when you’re thinking about things, or you’re having memories; if you are, let’s say, in a bad mood, or if you are in a state of mind which is unwholesome, and you think back about things that were not so wholesome, you have a certain perception of it.

But then you cultivate Loving-kindness and Compassion, and you think back of those things again, you’re going to have a different perception of that. It could be anything as simple as a relationship you had with a friend, a family member, or whatever it was. If you are in a bad mood, you’ll start to think about that memory, and you see it in a way that is unwholesome. But when you cultivate Loving-kindness and Compassion and you think about that memory again, then you are more compassionate and understanding and say: well, maybe they weren’t feeling so well and that’s why they behaved this way. Or maybe they were unhealthy or not fully there, fully present, you know, you sort of have an understanding mind set of whatever that memory was. That’s one way of looking at it.

So, looking at the repulsive and seeing the unrepulsive in that, or looking at the unrepulsive and seeing the repulsive in that, is also a more advanced way of playing around with your aggregate of Perception. Meaning, you are able to see what is repulsive to others and change our mind set about that and see the unrepulsive in that. It’s a practice of changing your Perception, it’s an intentional practice of being able to exercise your perception, so that the mind is so malleable that it develops a very strong sense of Equanimity. Whether something is repulsive or unrepulsive, it doesn’t matter. It just is able to stay in an equanimous state, without attaching to the unrepulsive or averting from the repulsive.

This is a conscious exercise, a conscious kind of meditation practice that certain monks will do, or certain practitioners, in order to make their perceptions malleable.

But I’m saying, on the practical level, you can see it for yourself, you can reflect on your own mind and see that the very same memories that you have, will have different feeling tones, a different sense of pleasantness or unpleasantness, based on the moods that you have, the mind sets, and your perceptions will change, based on that.

You can make it a conscious exercise, if you wanted to, but that starts to happen on its own, when you start cultivating Loving-kindness and Compassion. When you start getting into places, situations and interacting with people, which may be repulsive and what I mean by that, difficult or that could create aversion in the mind, because you have cultivated Loving-kindness, Compassion, Joy and Equanimity, in those ‘repulsive’ states, it’s easy for you to see the good in that. It’s easy for you to then be able to let go of what might be difficult, let go of the aversion that might be arising from the difficult.

Conversely, when you are in a pleasant state of mind, or you come to places, situations or deal with people who are pleasant, but then you start to attach a sense of self to it and then create craving for yourself, by attaching and wanting more of it; by understanding and using Equanimity, and seeing the impersonal and impermanent nature and the suffering aspect of what is arising, what would generally be unrepulsive, you don’t necessarily consider repulsive, but you don’t attach any sense of desire to it.

[Reads from a chat in the video call: yes, exactly; that’s how Metta destroys ill will, it just fades away, replaced by Loving-kindness, that’s right.]

Watch it here

Meditation

That’s where it’s coming from, yes. This is how is how they were discovered, and they were put into this sequence because of the Ānāpānasati Sutta.

The 6R’s are to Recognize, to Release, to Relax, to Re-smile and to Return to the object of meditation. This object is usually Metta, or one of the other Brahma Viharas; Compassion, Joy or Calm.

The origin, the most tangible proof that we have, that the Buddha taught to Relax this tension in the mind and in the body, is in that sutta. The sankharas of the mind, of the body – and this is being interpreted in a lot of ways – sankhara is simply just things that arise. Processes within the body and within the mind.

What are the bodily processes? Well, anything that is tension, anything that arises in the mind also, or any movement. Movement comes with friction, friction comes with tension, so the 6R’s originate from that. This is a complete Path of practice that is available to us, and that is quite pristine in itself.

We can also simply practice the Loving-kindness, the Brahma Viharas; the boundless Love, boundless Compassion, boundless Joy, boundless Calm in this way. They are truly wonderful, they are like a boost. Like the highway to Nibbana, especially at the beginning. So, it’s very good to develop them. That’s why the Buddha usually would teach the Brahma Viharas first, and then explain awareness of the breath with the breath.

Sometimes, people will not want to practice the other methods, if they start with that one [Ānāpānasati], because it is – we talked about it in this very sutta – literally practicing the four Resting Places of Awareness, the Satipaṭṭhānas. These four are there all the time. So, there is no intention whatsoever, or force, required, or energy being put to generate these states. The Loving-kindness has to come with a little bit of effort, because we have to generate that. Loving-kindness is a conditioned state, and same for the rest of the Brahma Viharas, even though they become much more subtle.

The whole of the beauty of these four Satipaṭṭhānas is that they are completely effortless, they come completely naturally. It is by letting go of everything, that we are completely aware of them. Sati sampajañña – full awareness – and an awareness of them.

When we start practicing in this way, the mind really enjoys this very deep calm. So, people are not really likely to want to start generating Metta.

Here we saw in this very sutta – and that is another reason why i read this one tonight -that it explains many of the sections of the Buddha’s teaching. For example, the bodhipakkhiyā dhamma, the 37 Requisites of Awakening, are all tools for us, that we can develop. That will help us to be more all-around meditators, I could say. Or all-around better people. With the Metta – when we practice the Brahma Viharas first – the mind becomes very wholesome, very quickly. And it becomes a second nature to respond with Love, with Compassion, with Sympathetic Joy, or Calm. This will help us in many situations, and this will support awareness- our practice of using the breath as a reminder, Ānāpānasati. This is all strengthening and supporting itself. In fact, the word Dhamma comes from the root dha, which means that which supports. That’s what we’re practicing.

The monks have stands for their bowls, there’s a rule we can’t put our bowls on the ground, it has to be on a stand. And there is a wonderful sutta, where the Buddha says that the stand of the mind is this Aryan Eightfold Path. So, we can say basically for all of these practices; they are the stand for the mind, because otherwise the mind just flows. It just goes wherever it wants and we prop it up, supporting it.

Watch it here

Category: Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

This is a very interesting understanding that you’re having. This is one way of understanding it.

If you notice, in your day-to-day life, when you’re thinking about things, or you’re having memories; if you are, let’s say, in a bad mood, or if you are in a state of mind which is unwholesome, and you think back about things that were not so wholesome, you have a certain perception of it.

But then you cultivate Loving-kindness and Compassion, and you think back of those things again, you’re going to have a different perception of that. It could be anything as simple as a relationship you had with a friend, a family member, or whatever it was. If you are in a bad mood, you’ll start to think about that memory, and you see it in a way that is unwholesome. But when you cultivate Loving-kindness and Compassion and you think about that memory again, then you are more compassionate and understanding and say: well, maybe they weren’t feeling so well and that’s why they behaved this way. Or maybe they were unhealthy or not fully there, fully present, you know, you sort of have an understanding mind set of whatever that memory was. That’s one way of looking at it.

So, looking at the repulsive and seeing the unrepulsive in that, or looking at the unrepulsive and seeing the repulsive in that, is also a more advanced way of playing around with your aggregate of Perception. Meaning, you are able to see what is repulsive to others and change our mind set about that and see the unrepulsive in that. It’s a practice of changing your Perception, it’s an intentional practice of being able to exercise your perception, so that the mind is so malleable that it develops a very strong sense of Equanimity. Whether something is repulsive or unrepulsive, it doesn’t matter. It just is able to stay in an equanimous state, without attaching to the unrepulsive or averting from the repulsive.

This is a conscious exercise, a conscious kind of meditation practice that certain monks will do, or certain practitioners, in order to make their perceptions malleable.

But I’m saying, on the practical level, you can see it for yourself, you can reflect on your own mind and see that the very same memories that you have, will have different feeling tones, a different sense of pleasantness or unpleasantness, based on the moods that you have, the mind sets, and your perceptions will change, based on that.

You can make it a conscious exercise, if you wanted to, but that starts to happen on its own, when you start cultivating Loving-kindness and Compassion. When you start getting into places, situations and interacting with people, which may be repulsive and what I mean by that, difficult or that could create aversion in the mind, because you have cultivated Loving-kindness, Compassion, Joy and Equanimity, in those ‘repulsive’ states, it’s easy for you to see the good in that. It’s easy for you to then be able to let go of what might be difficult, let go of the aversion that might be arising from the difficult.

Conversely, when you are in a pleasant state of mind, or you come to places, situations or deal with people who are pleasant, but then you start to attach a sense of self to it and then create craving for yourself, by attaching and wanting more of it; by understanding and using Equanimity, and seeing the impersonal and impermanent nature and the suffering aspect of what is arising, what would generally be unrepulsive, you don’t necessarily consider repulsive, but you don’t attach any sense of desire to it.

[Reads from a chat in the video call: yes, exactly; that’s how Metta destroys ill will, it just fades away, replaced by Loving-kindness, that’s right.]

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

 Nibbana is the end goal. And then, the final, ultimate goal is arahantship, which happens not only by destroying the Defilements, but also by having a profound and deep experiential understanding of the Four Noble Truths.

Nibbana has so many different connotations; it’s the extinguishment of the Five Aggregates; the extinguishment of the fuel for craving; non-proliferation; non-craving; the cessation of Being; cessation of the six Sense Bases. There are so many different ways to explain it. And even if you use those words, those are still all concepts. Nibbana is beyond all concepts, it’s the non-conceptual reality, if you will. And even that is a concept. You have to go beyond all concepts. That’s why Nibbana is not experienced in a way that you can conceptualize it. You can only bring it down back to the level of the mundane with these descriptions, these poetic descriptions and understandings.

But yes, the primary activity of the one still in training, is to cultivate the Path. Because, when you are cultivating the Path, you are doing two things;

Number one, you are understanding the fourth Noble Truth, which is that the path to the cessation of suffering, is the Noble Eightfold Path. The more you cultivate it, the more you are living the fourth Noble Truth.

And then, the more you are doing that, you are also living the third Noble Truth, which is; every time you do the 6R’s, every time you let go of the craving, let go of the stories, ideas and thoughts around the craving and the feeling, you are enacting, acting out, understanding and applying the third Noble Truth.

In essence, when you are doing this kind of meditation, you are applying all four Noble Truths, because you understand; craving has arisen. You Recognize there is a distraction, you understand the cause of it, you let go of it and by using the 6R process, by understanding and walking the Path, you’re letting go of it in your daily life as well.

Once you start to do this more often, once you are able to put this on auto pilot, that’s when you become an arahant. An arahant’s behavior, an arahant’s way of living, is nothing but the Eightfold Path. It’s nothing but understanding from the realm of the Four Noble Truths. It’s nothing but acting from Right Action, speaking from Right Speech and using the Eightfold Path in a way that continues to help other individuals. To help other beings through Wisdom and Compassion.

[person that asked the question]

Thank you. So, Nibbana cannot be communicated through words. That’s why the Path is the only way, right?

[Delson]

Exactly. The more you are able to more closely follow the Path, the quicker it is for you to reach Nibbana and then tell others about it.

[Delson laughs]

Watch it here

Yes. This is development really, and one of the things that’s happened is, that it has become mostly fixed one-pointed awareness practice in many cases. This is causing problems, sometimes, because it creates some rigidity. We are becoming, we are training ourselves, to become wiser, to become more aware and cultivate wholesome states.

 For some people that have maybe more of an angry character, it is really beneficial to develop for example Loving-kindness. For the restless, or people that have a lot of thinking going on, there is the meditation using the breath as a reminder. Some people with really high anxiety sometimes, also find this very helpful to cut through all of it. Whereas some people are really doing well with other practices, like the Satipatthanas, the four Resting Places of Awareness.

 In fact, I am breaking them down a little bit here in these four sessions, but they’re not necessarily completely different from one another. The common denominator of all four of them is Right Effort, the effort of letting go, of not holding to any of that experience. Simply resting the mind onto what is happening, but to also let go and bring up Joy. That is why I read the sutta tonight; the sequence that is very important to understand is, to bring up Joy and to let go. That is how the mind becomes collected. Once we understand that, then we understand the practice.

One thing that I can say though is, that sometimes the mind, because it is a bit restless, wants to change object. It wants to change subject of meditation, so it might be a hindrance also, at a certain point. If the mind wants to try so many kinds of meditations at the same time, then it creates confusion. Of course, when we’re with the Love, we’re with the Love. Or when there is Compassion, we use Compassion. But there are 24 hours in a day, so there are many situations that are going to happen. So, we learn to practice with every situation that we have, responding with wholesome intention and action. That is the meditation also.

Watch it here

Categories: Daily Life, Meditation

Yes, because that’s its limit. Beyond that base, Compassion becomes too coarse to carry on.

The Buddha was leaning mostly towards Compassion. Because in a being that is an arahant, a fully Awakened person, what happens is that the Four Noble Truths are locked in. That person only sees with the Four Noble Truths. They’re basically the blueprint of the mind of an arahant. Therefore, that mind who sees the trouble, the cause of that trouble, sees the Release of that trouble, and the Path constantly. Sees how living beings are behaving. And the kind of love or Metta that a Buddha would have, is much closer to that very strong Compassion.

That we can experience. Because of his Wisdom.

Watch it here

Category: Meditation

It’s a bit of both, because this is explaining the transition between the first level of meditation and the second. The jhanas – the levels of meditation – are a road map that the Buddha gave us. If we use Right Effort, if we use Wise Practice – Samma Vayama – we will go through these states naturally. But to be aware and to understand them, will help us as well to understand how to practice. Then, there is more confidence and we understand where this is going, instead of constantly wondering.  

At the beginning, there will be thinking, there will be imagining. It might be that you are using this to bring up, for example Joy, or an uplifting object, because when the mind is uplifted and happy, it is aware. The nature of a joyful mind is to be aware and not overexcited, just uplifted, just happy.

When this happens, as you continue calming down, letting go – whatever your object of meditation is, whether you’re using the Loving-kindness, the Compassion or the Satipatthanas  – it will calm down. The thinking and the reflection will naturally become too coarse for the mind. The mind will start to really collect and gather, and these thoughts and imagination will feel like restlessness a little bit more. So, naturally, that is simply your wisdom, your discernment that is getting sharper and sharper. And the mind is taking more delight, more freedom in not thinking.

Watch it here

Category: Meditation

Yes exactly, there’s some wise words and I can only agree.

To have this feeling of love for the people that we love, is truly wonderful, but sometimes it comes with other things, and that’s where the trick is.

 That’s why Loving-kindness to all living beings, is such a wholesome thing to develop. We tend to only look at things in the close-up view, and sometimes that doesn’t allow us to see the whole field of perception of what’s really happening. To develop this really broad expansive awareness, is truly also the Buddha’s teaching; opening up the mind and allowing a clear bright and open awareness.

Also, continuously practicing in this way, we start to see the little tendencies in the mind, that lie behind these habits that we have sometimes. This is another reason why to develop the mind in this way.

 In fact, this is simply to grow into more love and more Compassion, so that we can be an even better generator of Loving-kindness for the people around us.

Watch it here

Category: Daily Life

Caffeine affects some people more than others. Generally speaking, it also depends on the source and amount of caffeine consumption. 

Tea is generally less stimulating to the mind, than coffee. Green tea is better. Having said that, some people don’t seem to have a problem with drinking coffee, and the effect on the meditation. You have to find what works for you. 

 Generally, caffeine being a stimulant is what causes too much thought-energy in the mind, so there should be a balance. This is why I recommend tea, especially green tea, as this balances out the caffeine with something known as L-Theanine. This activates alpha brainwaves, which are associated with mild meditative states.

 My statement about caffeine is to not allow it to become an addiction. Meaning, don’t get cranky if you don’t have coffee around 🙂

 Don’t allow any form of consumption to become a crutch for the mind or body. What’s more important is to find internal sources of pleasure and joy and energy, i.e., the mind itself. The way to do that is through meditation.

 A great caffeine replacement is to do Compassion meditation in the morning. This activates and arouses the gamma field of brainwaves. These are associated with more energy, that is stable, non-stimulating, and keeps the mind in a process of a flow state. Plus, it feels good! 🙂

Categories: Daily Life, Meditation

Online Retreat

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

This is a very interesting understanding that you’re having. This is one way of understanding it.

If you notice, in your day-to-day life, when you’re thinking about things, or you’re having memories; if you are, let’s say, in a bad mood, or if you are in a state of mind which is unwholesome, and you think back about things that were not so wholesome, you have a certain perception of it.

But then you cultivate Loving-kindness and Compassion, and you think back of those things again, you’re going to have a different perception of that. It could be anything as simple as a relationship you had with a friend, a family member, or whatever it was. If you are in a bad mood, you’ll start to think about that memory, and you see it in a way that is unwholesome. But when you cultivate Loving-kindness and Compassion and you think about that memory again, then you are more compassionate and understanding and say: well, maybe they weren’t feeling so well and that’s why they behaved this way. Or maybe they were unhealthy or not fully there, fully present, you know, you sort of have an understanding mind set of whatever that memory was. That’s one way of looking at it.

So, looking at the repulsive and seeing the unrepulsive in that, or looking at the unrepulsive and seeing the repulsive in that, is also a more advanced way of playing around with your aggregate of Perception. Meaning, you are able to see what is repulsive to others and change our mind set about that and see the unrepulsive in that. It’s a practice of changing your Perception, it’s an intentional practice of being able to exercise your perception, so that the mind is so malleable that it develops a very strong sense of Equanimity. Whether something is repulsive or unrepulsive, it doesn’t matter. It just is able to stay in an equanimous state, without attaching to the unrepulsive or averting from the repulsive.

This is a conscious exercise, a conscious kind of meditation practice that certain monks will do, or certain practitioners, in order to make their perceptions malleable.

But I’m saying, on the practical level, you can see it for yourself, you can reflect on your own mind and see that the very same memories that you have, will have different feeling tones, a different sense of pleasantness or unpleasantness, based on the moods that you have, the mind sets, and your perceptions will change, based on that.

You can make it a conscious exercise, if you wanted to, but that starts to happen on its own, when you start cultivating Loving-kindness and Compassion. When you start getting into places, situations and interacting with people, which may be repulsive and what I mean by that, difficult or that could create aversion in the mind, because you have cultivated Loving-kindness, Compassion, Joy and Equanimity, in those ‘repulsive’ states, it’s easy for you to see the good in that. It’s easy for you to then be able to let go of what might be difficult, let go of the aversion that might be arising from the difficult.

Conversely, when you are in a pleasant state of mind, or you come to places, situations or deal with people who are pleasant, but then you start to attach a sense of self to it and then create craving for yourself, by attaching and wanting more of it; by understanding and using Equanimity, and seeing the impersonal and impermanent nature and the suffering aspect of what is arising, what would generally be unrepulsive, you don’t necessarily consider repulsive, but you don’t attach any sense of desire to it.

[Reads from a chat in the video call: yes, exactly; that’s how Metta destroys ill will, it just fades away, replaced by Loving-kindness, that’s right.]

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

 Nibbana is the end goal. And then, the final, ultimate goal is arahantship, which happens not only by destroying the Defilements, but also by having a profound and deep experiential understanding of the Four Noble Truths.

Nibbana has so many different connotations; it’s the extinguishment of the Five Aggregates; the extinguishment of the fuel for craving; non-proliferation; non-craving; the cessation of Being; cessation of the six Sense Bases. There are so many different ways to explain it. And even if you use those words, those are still all concepts. Nibbana is beyond all concepts, it’s the non-conceptual reality, if you will. And even that is a concept. You have to go beyond all concepts. That’s why Nibbana is not experienced in a way that you can conceptualize it. You can only bring it down back to the level of the mundane with these descriptions, these poetic descriptions and understandings.

But yes, the primary activity of the one still in training, is to cultivate the Path. Because, when you are cultivating the Path, you are doing two things;

Number one, you are understanding the fourth Noble Truth, which is that the path to the cessation of suffering, is the Noble Eightfold Path. The more you cultivate it, the more you are living the fourth Noble Truth.

And then, the more you are doing that, you are also living the third Noble Truth, which is; every time you do the 6R’s, every time you let go of the craving, let go of the stories, ideas and thoughts around the craving and the feeling, you are enacting, acting out, understanding and applying the third Noble Truth.

In essence, when you are doing this kind of meditation, you are applying all four Noble Truths, because you understand; craving has arisen. You Recognize there is a distraction, you understand the cause of it, you let go of it and by using the 6R process, by understanding and walking the Path, you’re letting go of it in your daily life as well.

Once you start to do this more often, once you are able to put this on auto pilot, that’s when you become an arahant. An arahant’s behavior, an arahant’s way of living, is nothing but the Eightfold Path. It’s nothing but understanding from the realm of the Four Noble Truths. It’s nothing but acting from Right Action, speaking from Right Speech and using the Eightfold Path in a way that continues to help other individuals. To help other beings through Wisdom and Compassion.

[person that asked the question]

Thank you. So, Nibbana cannot be communicated through words. That’s why the Path is the only way, right?

[Delson]

Exactly. The more you are able to more closely follow the Path, the quicker it is for you to reach Nibbana and then tell others about it.

[Delson laughs]

Watch it here

Sutta Explanations

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

Watch it here

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