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Right understanding has to illuminate every single part of the practice of Vipassana.
The Buddha called it sammā-diṭṭhi. In Pāli, diṭṭhi literally meant a view, or a philosophy. Then as now, there were many different kinds of philosophies in currency. But sammā-diṭṭhi,
right understanding, has nothing to do any philosophy or intellectual
position. Even with great devotion, an absolute and total conviction in
every single word of the Buddha, will not liberate anybody. It merely
becomes a belief-system like any other, and so it becomes a trap. The
Buddha carefully used the word sammā meaning “right”, and sammā-diṭṭhi only becomes sammā when it is practiced. This is the critical difference, and this is what purifies the individual: the practice.
During a recent committee meeting at my local Dhamma center, we discussed alternative ways to encourage service because our meditation center, like many other Dhamma centers, is working through server shortages. This essay is my attempt to dive deeper into mettā and service and how they are essential for a complete practice.
waits to enlight,
Simply remains still
for a moment of awareness from within.
Elaborating on the assertion that all beings seek happiness, the Buddha declared it impossible for anyone to be truly happy if he or she does not refrain from whatever harms the peace and harmony of others.
Since his teaching entered my life, I have recognized in my quest for personal happiness a social responsibility: my duty to be happy for the welfare of others. After all, no-one is interested in the hurtful things that I sometimes say about them, in enduring my blame and annoyance, in witnessing my worries and anxiety attacks, or in my insistence that things go my way.
Faces unknown are seen
Strangers from the past nameless to my conscious mind
Strangers from the future whom I might meet sometime
Or just random images in meditation time.
On birth waters giving
way to ruptured membranes
the waves of samsara
Crying with pain
what is to gain
riding the waves of samsara