Capable Bhabba Sutta (AN 9:62) "Monks, one who hasn't abandoned nine things is incapable of realizing arahantship. Which nine? Passion, aversion, delusion, anger, resentment, arrogance, insolence, envy, & stinginess.
That possibility doesn't exist, for this is the escape from resentment: empathetic joy as an awareness-release.' "And further, there is the case where a monk might say, 'Although equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still ...
deceptiveness, resentment, boasting, conceit & pride, befriending those of no integrity: This is a raw stench, not the eating of meat. Those of evil habits, debt-repudiators, informers, cheats in trading, counterfeiters, vile men who do evil things: This is a raw stench,
You simply unburden yourself of the weight of resentment and cut the cycle of retribution that would otherwise keep us ensnarled in an ugly samsaric wrestling match. This is a gift you can give us both, totally on your own, without my having to know or understand what you've done.
Goodwill is a form of concentration, and that requires restraint. You don't let your mind wander off into other areas. If you do find some ill will creeping in, or the desire to do harm or to see somebody being harmed, or resentment or aversion, you've got to look into it for the purpose of training yourself out of it.
He still carried that resentment of Ajaan Fuang, even after he died. That's a case of someone who can't appreciate someone else's goodness and has to suffer as a result. But you don't have to look at other realms, just look at the human realm. People who can't bear to see other people's happiness: What kind of mind state is that?
SN 15:12 Sukhita Sutta | Happy — A contemplation to prevent envy and resentment of others' good fortune:When you see someone who is well-provided in life, you should conclude that you have experienced just that sort of thing in the long course of transmigration.
398: DhpA: strap = resentment; thong = craving; cord = 62 forms of wrong view (listed in the Brahmajala Suttanta, DN 1); bridle = obsessions (sensuality, becoming, anger, conceit, views, uncertainty, ignorance). 400: "With no overbearing pride": reading anussadam with the Thai and Burmese editions. "Last-body": see note 352.
AN 6:12 Sārāṇīya Sutta | Conducive to Amiability — Six conditions that lead to harmony in a group.; AN 6:13 Nissāraṇīya Sutta | Means of Escape — Six means of escape: from ill will, from harmfulness, from resentment, from passion, from mental signs, and from the arrow of perplexity & uncertainty.; AN 6:16 Nakula Sutta | Nakula's Parents — Sensing (mistakenly) that her husband ...
As you learn how to deconstruct emotions of ill will, hard-heartedness, resentment, and distress, and reconstruct the brahmavihāras in their place, you don't simply attain an unlimited heart. You gain practice in mastering the processes of fabrication. As the Buddha says, that mastery leads first to strong and blissful states of concentration.
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Resentment comes up for somebody's good fortune. You feel they got something that you should have had, or you see that they've got some position that you don't think they deserve. Well, develop empathetic joy. If any aversion comes up for anybody, the Buddha says to develop equanimity.
Six means of escape: from ill will, from harmfulness, from resentment, from passion, from mental signs, and from the arrow of perplexity & uncertainty. AN 6:16 Nakula Sutta | Nakula's Parents. Sensing (mistakenly) that her husband is dying, Nakula's mother wisely advises him not to be worried at the time of death.
When he taught his son, Rahula, how to meditate, he gave him ten different methods in addition to the breath: how to get the mind to settle down and be more patient, resilient; how to replace thoughts of ill will with goodwill, cruelty with compassion, resentment with empathetic joy, and irritation and aversion with equanimity; how to ...
"Develop the meditation of empathetic joy. For when you are developing the meditation of empathetic joy, resentment will be abandoned. "Develop the meditation of equanimity. For when you are developing the meditation of equanimity, irritation will be abandoned. "Develop the meditation of the unattractive.
The opposites of the brahmavihāras—ill will, cruelty, resentment, and passion —are a case in point. The knowledge and sensitivity you've gained with regard to fabrication enables you to analyze these emotions in terms of their component parts, encouraging you to see how the way you breathe, speak to yourself, and hold onto feelings and ...
The Water-Snake Simile Alagaddūpama Sutta (MN 22) Introduction. This is a discourse about clinging to views (diṭṭhi). Its central message is conveyed in two similes, among the most famous in the Canon: the simile of the water-snake and the simile of the raft.
The chant on the four sublime attitudes: That's for dealing with not only anger but also with resentment, jealousy, any cruel intentions in your mind. Many times you can get worked up about things totally beyond your control: That's when you should reflect on the principle of kamma to develop equanimity.
Resentment? If so, that's going to inflame these qualities in the mind. Your choice of what you look at and how you look at it—and this principle applies to all the senses—is part of a causal chain. And it's happening all the time. You'll find that if you're not careful as you go through the day, it's a lot harder to
Even though they may find him innocent of any wrong doing, the fact that they have had to investigate his behavior is usually enough to keep suspicions alive among the laity and to create resentment among his fellow bhikkhus over the waste of their time due to his indiscretion.
no resentment, no jealousy. So all these attitudes go together. Equanimity stands a little bit apart. It's the realization that if all you want is for happiness but it's not happening, there's going to be pain. The Buddha describes that as renunciate pain, especially when it's related to your own practice,
actually happy or who is creating the causes for happiness. It's the opposite of resentment and jealousy. And it's an important quality to develop. We see other people creating the causes for happiness and we feel happy with them. Tat makes it easier for us to create the causes of happiness as well. It gives rise to a sense of joy.
That possibility doesn't exist, for this is the escape from resentment: empathetic joy as an awareness-release.' "Furthermore, there is the case where a monk might say, 'Although equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still ...
According to Nd II, "no forest" here means free from the forests of passion, aversion, delusion, resentment, and all other unskillful mental fabrications. See Dhp 283. 4. See SN 35:82, SN 35:116, and AN 4:45. 5. The phrase, "and gave me no pleasure," appears in the Thai edition but not the others. 6.
and resentment and everything else that comes from that is going to lead to more unskillful action. It spirals. Which leads to the second aspect of right resolve, which is resolve on non ill-will. In other words, you develop at the very least equanimity—or better, 2
This is the escape from resentment, i.e., the empathetic-joy awareness release… This is the escape from passion, i.e., the equanimity awareness release… This is the escape from themes [of concentration], i.e., the themeless awareness release… This is the escape from the arrow of uncertainty & perplexity, i.e., the destruction of the ...
At the same time, remind yourself that an attitude of resentment doesn't help you or anyone else at all. Sometimes it seems unfair that some people are happy and others are not. But for the time being, just put the question of fairness or unfairness aside. Wherever there's a sense of wellbeing in the mind, learn how to appreciate that sense ...
The wisest course is to unburden yourself of the weight of resentment and cut the cycle of retribution that would otherwise keep you ensnarled in an ugly back and forth that could go on for years. Express a brief phrase of goodwill for the person—"May you mend your ways and follow the path to true happiness"—and then return to the breath.
He's simply telling him to replace various levels of aversion in the mind—irritation, resentment, ill will, or the desire to harm—with more positive emotions. If you notice ill will coming up in the mind, try counteracting it with goodwill. Don't just allow the mind to stay stuck with its ill will.
The pattern of this progression—beginning with three factors equivalent to right mindfulness, right view, and right effort—recalls the description of the noble eightfold path in MN 117, in which these three path factors circle around the development of other path factors in leading to right concentration.The only difference is that in MN 117 the discernment factor precedes mindfulness ...
Meditations 4: Dhamma Talks by Ṭhānissaro Bhikkhu. An essential aspect of Buddhist practice is that we have to learn how to make use of things we'll eventually have to learn how to let go of.
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Meditations 4: Dhamma Talks by Ṭhānissaro Bhikkhu. An essential aspect of Buddhist practice is that we have to learn how to make use of things we'll eventually have to learn how to let go of.
Actually, unskillful and skillful habits are both innate to the mind, and you have to learn how to develop the skillful ones very consciously. You need to develop goodwill and the other brahma-vihāras because ill will, harmfulness, resentment, and passion are no less innate to the mind than they are.
Meditations 4: Dhamma Talks by Ṭhānissaro Bhikkhu. We live in a stormy world, a world of constant change. As in that passage we chanted just now about aging, illness, death, and separation — which, when you think about these things only that far, gets pretty depressing.
The pattern of this progression—beginning with three factors equivalent to right mindfulness, right view, and right effort—recalls the description of the noble eightfold path in MN 117, in which these three path factors circle around the development of other path factors in leading to right concentration.The only difference is that in MN 117 the discernment factor precedes mindfulness ...
And that brings in questions of conceit, resentment, and competition, which are not really helpful because we're not here to compete with each other. We're here to work on ourselves. So again, look at other people simply in terms of their thoughts, their words, their actions. And see what's an admirable action, what
In other words, if you see that someone's better off than you are, you don't give into feelings of jealousy or resentment. You don't want to pull them down to your level or what you perceive as your level. After all, if you really look carefully into people's hearts, you find that even people who look happy on the outside still have ...
cruelty, resentment, or passion, either for ourselves or for others—we're 6. going to suffer. If we act with skillful intentions, we'll experience happiness. The fact that happiness and sorrow are dependent on present, and not just past, intentions is what allows the brahmavihāras to be effective in the first
counteract resentment or pride. But this reflection can equalize things in another way. You can think about people who are faced with the same mental problems that you have: the mind when it's depressed, the mind when it's scattered. All the great meditators of the past and the present have had just exactly the same kind of problem.
irritation, anger, jealousy, resentment that can actually lead up to ill-will. And you've removed one limitation from the mind. Sloth, drowsiness, torpors That's another hindrance. In cases where the body really is tired, you have to let it rest, but a lot of times that's not the problem. The mind is just bored. It doesn't want to stay ...
The same if you find yourself indulging in some sort of addictive behavior, whether it's substance abuse or emotion abuse—in other words, letting yourself stew in emotions that are really not productive but you get some sort of satisfaction out of them: self-pity, resentment, or whatever it may be: Look for the poison and then remind ...
The various forms of aversion—ill will, resentment, cruelty—are the main limitations on the first three brahma-viharas. The limitation on equanimity is affection. The people you really love, to whom you'd like to give all you can, but who you can't help as much as you'd like: They're the ones for whom it's hard to feel equanimity ...
It's good practice, as you're spreading goodwill, to think of all the beings in the universe and to think of the ones for whom you might feel resentment or the ones whom you might look down on. Then remind yourself of the Buddha's teachings on rebirth: We've been to all of these places before.
In situations like this, thoughts of envy or resentment can easily come up, so if they do, look at them. Do you really want to think those thoughts? Do you really want to identify with those thoughts? These sublime attitudes are measuring sticks against which you can measure what's actually going on in your mind. In other words, you're not ...
"Develop the meditation of empathetic joy. For when you are developing the meditation of empathetic joy, resentment will be abandoned. "Develop the meditation of equanimity. For when you are developing the meditation of equanimity, irritation will be abandoned. "Develop the meditation of the unattractive.
This helps to equalize things to counteract resentment or pride. But this reflection can equalize things in another way. You can think about people who are faced with the same mental problems that you have: the mind when it's depressed, the mind when it's scattered. All the great meditators of the past and the present have had just exactly ...
there's no reason for jealousy, no reason for resentment. As the Buddha once said, if you see someone else who has all the possible types of good fortune you could imagine, you should remind yourself you've been there, too. This is nothing new. This is nothing you've never attained. You've been there before—and you lost it.
• A sense of form: both the form of the body that needs to be nourished (and that will be used to look for food), as well as the physical objects that will be used as food. (The Buddha regarded the form of the body as a type of activity in that it's always going through the process of deteriorating.) When feeding takes place in the imagination, "form" applies to whatever form you ...
The same if you find yourself indulging in some sort of addictive behavior, whether it's substance abuse or emotion abuse—in other words, letting yourself stew in emotions that are really not productive but you get some sort of satisfaction out of them: self-pity, resentment, or whatever it may be: Look for the poison and then remind ...
