And yet “confusion can be beneficial to learning if appropriately regulated because it can cause individuals to process the material more deeply in order to resolve their confusion”. So while confusion is not a goal, it can be a tool to encourage deeper processing.
A
Thig 3.1 The Verses of Arahant Nun Sāmā
Twenty-five years have passed since I became a nun. During this period my mind has not achieved any meditative happiness at all.
Without self-mastery over the mind, without any unification of the mind, and while recollecting the instructions of the Buddha, I experienced a sense of urgency.
I took the Dhamma practice seriously because of the many pains in this life. Craving has been destroyed. I have attained Nibbāna and completed the Buddha’s training. Today is the seventh day since my craving has dried up.
A
B
In AN 5.29 he mentioned some benefits of walking meditation:
"These are the five rewards for one who practices walking meditation. Which five?
He can endure traveling by foot; he can endure exertion; he becomes free from disease; whatever he has eaten & drunk, chewed & savored, becomes well-digested; the concentration he wins while doing walking meditation lasts for a long time."
QA
In the satipatthana sutta, the Buddha describes mindfulness of the body meditation without preferentially listing posture:
“And further, when walking, the monk discerns, ‘I am walking.’ When standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’ When lying down, he discerns, ‘I am lying down.’ Or however his body is disposed, that is how he discerns it.
MN 10
B
Meditation is very important for internalizing the things that you learn intellectually, so yes it is a critical part of gaining true insight.
A
Mogharaja asked the Buddha "How can I escape the gaze of the lord of death?"
Buddha: "Be ever mindful, Abandon thoughts of self, and see the world as empty.
-Sn5.15
B
PHENA SUTTA - FOAM SUTTA
NAM RUP PHENA
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?
B
B
Thich Nhat Hanh:
There are still many people who are drawn into thinking that emptiness is the ground of being, the ontological ground of everything. But emptiness, when understood rightly, is the absence of any ontological ground. To turn emptiness into an ontological essence, to call it the ground of all that is, is not correct. Emptiness is not an eternal, unchanging ontological ground. We must not be caught by the notion of emptiness as an eternal thing. It is not any kind of absolute or ultimate reality. That is why it can be empty. Our notion of emptiness should be removed. Emptiness is empty.
Thich Nhat Hanh, The Other Shore: A New Translation of the Heart Sutra with Commentaries, p. 40.
B
It's the standard term. Suññata
Emptiness is indeed a Theravada thing too. Empty of self.
B
The path is making tools out of the aggregates for the purpose of liberation. Views are tools. Perceptions are tools. The emptiness of a phenomenon isn't in or behind the phenomenon.
B
Its obvious, if there is no self it cannot die: Rather there is a conScious continuum which manifests as separateness like fireflies in the night.
B
People exist from the point of view of conventional appearance, but people are not solid inherently-existing entities. The science bears this out, to some degree: for instance, we have countless microorganisms inside us & on/around our bodies. We also can’t point to any of our cells and say, “this is me” or “this belongs to me”.
Edit: that is to say, we do exist, but not in the way that we normally think we do. We suffer primarily because we have mistaken views concerning ourselves & the world around us.
B
The Buddha said beings are defined by what they cling to. What is clung to is the five aggregates: form, feeling, perception, intention, and consciousness. The five aggregates are not the person, but are what define the person, through their clinging. The aggregates are empty of a self, but are clung to as self. It is not saying that people are NPCs, but rather that we defining ourselves by what is not ourself, and cannot be ourself, through clinging. This clinging to what is not ourself results in a great deal of pain and stress. Recognizing emptiness is about the development of the perception that the aggregates are not self, and not worth being clung to as self. When a being is able to completely let go of all clingings, they are no longer defined. The notion of "real people" only applies to beings who are subject to clinging, because beings are defined by what they cling to. People are real; their clinging is real; their stress and pain is real.
B
Tibetan gurus reborn to become tibetan gurus again. Makes me think they are also doing a good job.
May all beings be happy.
DUST PLUS- HIM MYSTICISM X STEVENSOR-TUCKER RESEARCH X PNR X NDE X OOBE
A
BG
Most of us does not like to work. Many are forced to work and do it halfheartedly. Learn to enjoy what you are doing, whether it is cleaning the table or writing a program or playing. When you enjoy doing something, you will automatically excel in it. Quite often instead of enjoying the work, we worry more about what we will get from it. Instead of concentrating on the cleaning of the table, the waiter is more bothered about the tip the guest will offer, the programmer is thinking about increment and player is thinking about an endorsement. The net result is that we do the job badly, we don’t enjoy the work or the moment and ultimately all the monetary dreams are shattered.
Work done with selfish motives is inferior by far to the selfless service or Karma-yoga. Therefore be a Karma-yogi, O Arjuna. Those who seek (to enjoy) the fruits of their work are verily unhappy (because one has no control over the results). (2.49)
But what if I fail? This is lack of self-confidence. This comes out of unnecessarily thinking about the fruits of your work. Rarely does one achieve success in the first attempt. Each failure teaches us several lessons. Each failure takes us closer to success. Every work creates a result, so work without getting attached to results.
BG WANTS TO GET RID OF PERF ANXTY BY ASKING NOT TO THINK ABT PHAL
A Karma-yogi gets freedom from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without getting attached to the fruits of work is called (Nishkama) Karma-yoga. (2.50)
While doing a work be rooted in yourself. Bhagavad Gita calls such a person ‘Sthitaprajna’ – a person of steady wisdom and self-knowledge and who cannot be shaken. To create wealth and to enjoy it, you need to be a ‘Sthitaprajna’ and then you will realize that your very nature is happiness
CALM BALM NUMB DUMB
A
A
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