No narrative, no worldview
Things arising and passing away
Generosity, giving back
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The world needs goodwill now more than ever.
Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of goodwill, and with no inner hate. We will keep pervading these people with an awareness imbued with goodwill and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with goodwill—abundant, expansive, immeasurable, free from hostility, free from ill will. – Thanissaro Bhikkhu
May all living beings be happy. May all living beings be free from animosity. May all living beings be free from oppression. May all living beings be free from trouble. May all living beings look after themselves with ease.
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I had been initially drawn to Buddhism partially due to it's stance on not becoming defiled by “unclean” bodies or body parts. I had thought this was rooted in its not recognizing the caste system in the country it originated. I can certainly be wrong.
It's also curious to suggest taking body parts out of context or even putting them into a blender to chop them into tiny pieces and suggesting that then they are not beautiful. Context is key.
We live in a beautiful world.
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I often hear talk about the need for an abundance mindset. Does this correlate with practicing generosity in Buddhism?
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Samvega was what the young Prince Siddhartha felt on his first exposure to aging, illness, and death. It’s a hard word to translate because it covers such a complex range—at least three clusters of feelings at once: the oppressive sense of shock, dismay, and alienation that come with realizing the futility and meaninglessness of life as it’s normally lived; a chastening sense of our own complacency and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cycle. This is a cluster of feelings we’ve all experienced at one time or another in the process of growing up, but I don’t know of a single English term that adequately covers all three. It would be useful to have such a term, and maybe that’s reason enough for simply adopting the word samvega into our language. - Thanissaro Bhikkhu
https://tricycle.org/trikedaily/lost-capitulation/
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Saṁvega was what the young Prince Siddhartha felt on his first exposure to aging, illness, and death. It’s a hard word to translate because it covers such a complex range—at least three clusters of feelings at once: the oppressive sense of dismay, terror, and alienation that comes with realizing the futility and meaninglessness of life as it’s normally lived; a chastening sense of our own complicity, complacency, and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cycle. This is a cluster of feelings that we’ve all experienced at one time or another in the process of growing up, but I know of no single English term that adequately covers all three. Such a term would be useful to have, and maybe that’s reason enough for simply adopting the word saṁvega into our language. - Thanissaro Bhikkhu
https://www.dhammatalks.org/books/NobleStrategy/Section0004.html
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As for the question, “Who am I?” the Buddha included it in a list of dead-end questions that lead to “a thicket of views, a wilderness of views, a contortion, a writhing, a fetter of views. Bound by a fetter of views, [you] don’t gain freedom from birth, aging, and death, from sorrow, lamentation, pain, distress, or despair.” In other words, any attempt to answer either of these questions is unskillful karma, blocking the path to true freedom. - Thanissaro Bhikkhu
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“Wisdom, as the Buddha says, starts with a question: 'What when I do it will lead to my long-term welfare and happiness?' What’s wise about the question? Well, one, it makes you realize that your actions are going to make the difference. Two, there is long-term happiness. And three, you want a happiness that’s long-term rather than short-term.”
https://www.dhammatalks.org/books/GatherRound/Section0003.html
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A frequently recurring theme in Than Phor Lee’s Dhamma talks was that the Dhamma is a skill to be mastered, in the same way that a manual skill is to be mastered, through using one’s powers of observation and ingenuity. Here, for example, is an example of how he developed this analogy:
What does discernment come from? You might compare it with learning to become a potter, a tailor, or a basket weaver. The teacher will start out by telling you how to make a pot, sew a shirt or a pair of pants, or weave different patterns, but the proportions and beauty of the object you make will have to depend on your own powers of observation. Suppose you weave a basket and then take a good look at its proportions, to see if it’s too short or too tall. If it’s too short, weave another one, a little taller, and then take a good look at it to see if there’s anything that still needs improving, to see if it’s too thin or too fat. Then weave another one, better-looking than the last. Keep this up until you have one that’s as beautiful and well-proportioned as possible, one with nothing to criticize from any angle. This last basket you can take as your standard. You can now set yourself up in business.
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