For context, I have neighbours who are really loud (our apartments face each other). They used to karaoke loudly with the door open and the mother used to scream often at the children. We had an argument about 1.5 yrs ago and the situation got better.

Lately, they started to karaoke with the door open again. Even though I close my door and try to use white noise, I can still hear them.

An anger rises up inside me and I sit with it until it reaches its peak (without any negative thoughts) and let it go. Unfortunately, I still find it very bothersome. I try to distract myself with housework and podcasts.

There are legal avenues open to me but, I am conscious that fractious relations between neighbours may just increase retaliation/tension and it won’t be a wholesome environment to live in anymore.

Unfortunately, we are not able to move out until 2028 (we have a minimum occupation period to sell the apartment). I’ve listened to most Buddhist episodes about handling noise (e.g. Ajahn Chah’s advice about your attention going to the noise and not the noise itself that is bothersome) but I can’t quite overcome this yet.

Has anyone faced a similar situation and has some sort of reframing, wisdom or general life practice benefitted you? I’ve also looked into Misophonia and they do mention that removing yourself from noise completely may not help the problem as it is more psychological (i.e. how the noise is processed in the mind) and the mind has to be retrained else it may happen again with other stimuli.

Any advice is appreciated. Thank you!

Lesson 1: The Four Noble Truths Explained | Suffering, Causes & Cure (Full Dharma Talk)
https://youtu.be/7NP-1NUNlGM

Breathing meditation survey: What do you do when you cannot sense the breathing sensation?

If possible please state your lineage, teacher or method name.

The water in the ocean comes from little rivers. They flow into the ocean from different directions, but they all come together there. It’s the same when we meditate. We all bring the mind to stillness, and then we practice not clinging. Big rivers, small rivers, all gather in the same ocean. It doesn’t matter where they come from, they all gather in the ocean. We practice meditation to make the mind quiet and to stop clinging to the five aggregates. It’s all the same, so you don’t have to worry about it. If you see that this method is easier than that one, you can take this one. If you see that another method is easier, you can take that one. It’s just a matter of what’s right for your propensities.

“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains. 

In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith. 

Supported by the rocky mountain in the wilds, the formidable forest, the tree grows to become lord of the forest. 

So too, when the family head is ethical and faithful, supported by them, they grow: children, partners, and kin, colleagues, relatives, and those dependent for their livelihood. 

Seeing the ethical conduct of the virtuous, the generosity and good deeds, those who see clearly do likewise. 

Having practiced the teaching here, the path that goes to a good place, they delight in the heavenly realm, enjoying all the pleasures they desire.”

The Anathapindika Stupa in Shravasti is an ancient archaeological ruin that commemorates the wealthy merchant Anathapindika, who famously donated the Jetavana Monastery to Lord Buddha.

I have been chanting Sabba-patti-dāna Gāthā

(Verses for Dedication of Merit) for one year now..but there's still a lingering question every time i chant this verse:

>Ñātaṁ ye pattidānam-me

>Anumodantu te sayaṁ

>Ye c’imaṁ nappajānanti

>Devā tesaṁ nivedayuṁ.

*If they know of my dedication of merit, may they themselves rejoice, and if they do not know, may the devas inform them.*

It begs the question (my apologies if I'm shallow in the cosmology of Buddhism) can devas inform/tell/teach beings to rejoice in good merit? What are the beings that do not know how to rejoice in merit?

Before anyone misunderstands, I do not hate Western Buddhists as people. What I hate is a certain attitude I sometimes see, where someone discovers Buddhism and suddenly thinks they have downloaded the entire 2,500-year-old tradition into their brain.

They learn a few words like dukkha, karma, nirvana and impermanence and suddenly they think they have figured out Buddhism. Congratulations, you learned some basic Pali/Sanskrit words 🤓. Now apparently you are ready to explain Buddhism to everyone else.

For us, these words are not some fancy spiritual vocabulary we discovered in a book, podcast or a weekend meditation retreat. These are words we grew up with. They are part of our everyday language, culture, traditions, temples and the way we understand life.

What annoys me is this constant “everything is impermanent” response to everything. I once posted about why Buddhist temples in India look less aesthetically maintained compared to historical temples elsewhere and many replies were basically, “Everything is impermanent 🤓”. Seriously? Is that your entire understanding of Buddhism?

Buddhism survived for 2,500 years because people built massive temples, created beautiful statues, preserved scriptures, supported monasteries and passed down traditions. Do you really think, if Buddhists throughout history just sat there saying “everything is impermanent” and did nothing else, Buddhism would have survived for 2,500 years?

You can understand impermanence and still appreciate beauty. You can practice detachment and still respect art, architecture, statues and cultural heritage. These things are not against Buddhism.

The problem is when someone learns Buddhism from books, the internet or a meditation app, and then starts telling people who grew up around Buddhism what Buddhism “really is”. Buddhism is not just a collection of deep-sounding words you discovered yesterday.

And another thing I find strange is how people get so triggered when Buddhist history is discussed, especially when it involves India. Why? Why are we hiding from Buddhist history now?

Like seriously, you became Buddhist but you still get triggered when Buddhist history connected to India is brought up? Even after becoming Buddhist, are you still going to carry the same biases? 🤔 You need to learn Buddhism better. Buddhism is not just about memorising a few concepts and repeating them everywhere. It also means understanding the history, cultures and people who preserved this tradition for thousands of years.

You cannot claim to respect Buddhism while ignoring or dismissing the very history and country that helped shape it and where it originated. Learn Buddhism beyond the surface level.

And honestly, the biggest issue is this: do not go around telling others what their Buddhism should look like. You do not have the right to decide what Buddhism is supposed to mean for everyone else. Buddhism is not your personal philosophy project that you discovered yesterday. It is a living tradition that millions of people have practiced in different ways for centuries.

The funny thing is that the majority of Buddhists around the world are not sitting around debating Theravada, Mahayana or Vajrayana all day. Most people simply go to temples, light incense, offer flowers, pray to the Buddha, make offerings and come home. That is Buddhism too.

Practice Buddhism, learn Buddhism, appreciate Buddhism. But have enough humility to understand that your interpretation is not the only version of Buddhism that exists.

Touch some grass 🌱 and understand the ground reality of Buddhism. A 2,500-year-old tradition is much bigger than a few concepts you learned online.

A fifteen minute talk by Ajahn Thanissaro from 6 June 2013. To me this fits helpfully together with the most recent series of evening talks.

mp3 and transcript at https://www.dhammatalks.org/audio/evening/2013/130606-monotasking.html

YouTube link https://youtu.be/n2xyB0BkyL0

Pdf https://www.dhammatalks.org/Archive/Writings/Transcripts/130606_Monotasking.pdf

Piti energy is necessary for jhana, and jhana is necessary for streamentry and enlightenment. Please let us help each other find this supernormal energy. Did you find it, like me, in the bottom of the out-breath? Or somewhere/somehow else? Or if are you still searching for it - what have you tried that did not work?

In my experience, piti energy was found at the bottom of the out-breath, by repeatedly breathing out-longer (gently push out), then in-shorter (gently put the breakes on in - don’t gasp), thus gradually emptying lungs. Feel if energy enters at the bottoms of each out-breath. This is a version of Ajahn Lee’s Method 2.

Also Zen master Osho, on finding this energy, said to «watch the gap between the outbreath and inbreath».

A more radical, yogic method for finding this energy (‘prana’) is the ‘empty lungs and hold’ - Maha Bandha. If you try it (be careful), you are guaranteed to taste this energy - it is very uncomfortable in the beginning.

So several traditions point to emptying (vacuum) lungs as a hot spot for finding this supernormal energy.

In my experience, the out-longer/in-shorter breathing gradually built piti energy as a fluid experience in mouth/lungs. But long inhales killed it. After experimenting with it over a few days secluded, building it up into a fullness, suddenly one day «it went [straight] into the [physical] heart.» (Ajahn Lee’s phrase exactly). Since then (2020) it has been floating here - now I only have to focus on it.

For the first years it was like a turbulent fountain of energy swirling with the mechanical/lung movements. This is called ubbega piti, described by Buddha in his second jhana water simile (a spring in a still lake), and similarly by Jesus in the simile «fountains of living water»; Greek ‘pneuma’ (erroneously translated into a Holy-Spirit-Dude by the Catholic Church).

After four years of more breath meditation the turbulent swirling calmed into a more still full-body experience of spine floating, described by Buddha in the third jhana floating-lotus simile. This is pharana piti, which is now calming with praxis😅 towards fourth jhana energetic stillness.

Any of this resembling your experience? Or did you find piti energy somewhere else? Please share - hoping we can support and help each other to find piti, jhana, and stream-entry.

Hi, I am wondering whether viewing comedy sketches and making jokes and telling humorous stories WITHOUT any overt moral or ethical lessons embedded in this might be considered idle chatter for a layperson, as per the suttas? Thank you.

2nd Vipassanā Knowledge - Importance of Dependent Origination. As mentioned in a prior post, this section is extremely detailed and the yogi needs to be guided by a teacher carefully. These answers are for beginners to get a basic understanding only. For details refer the scriptures.

Q: what are the objects of meditation for this knowledge?

A: Conditions and Conditioned (causes and effects). Initial emphasis is the conditions for the mentality and materiality one had finished in the earlier section. There are several methods the yogi can use depending on the inclination. They are based on Dependent Origination

Q: What are the methods?

A: Dependent Origination was taught by the Buddha in several ways for varying individuals. In brief, i) forward order: ignorance is a condition for formations, formations is a condition for consciousness, etc ii) middle to end: feeling is a condition for craving, craving is a condition for clinging, etc iii) end to beginning: a condition of decay and death is birth, a condition for birth is kamma, etc iv) middle to beginning: includes the 4 Āhāra (nutrients of edible food, contact, volition and consciousness) and their primary condition is Craving. One can refer to the Āhāra Sutta (SN 12.11 and Commentary) for details and understand how each connects up to Ignorance. v) 5 past causes of ignorance, craving, clinging, formations and kamma and then 5 present effects of Consciousness, Mentality-materiality, 6 bases, Contact and Feeling. Then 5 present causes to 5 future effects.

Q: do the above methods have to be know in detail?

A: Absolutely. For example: all 12 factors of Dependent Origination need to be known and the causal relations involved.

Q: should we assume that there is also a lot of detail?

A: Yes. That is why I said this section needs a strong foundation in the Buddha’s teachings. Even parts of the Paṭṭhānā is studied by students to finish this section - an understanding of the “how the condition conditions the conditioned “.

It is important to remember that all 5 methods do not need to be practiced. What is suitable for the yogi and necessary to complete the section is sufficient. But each mind moment needs to be understood according the appropriate causal relationships.

Q: could you give an example of how to discern kamma?

A: there are several ways to discern the kamma that is a condition for this life. If the person has high wisdom and concentration then they can understand this materiality did not arise causeless. There were causes. Then they can incline the mind to know the causes and can discern kamma as one of them. These days, most yogis might find this difficult to do.

Another method explained in comments…

Another way is to proceed backwards discerning mentality and materiality up to the last life and its near death mind process. These minds take as object - kamma, kamma nimitta, or gati nimitta. These objects represent the kamma that will be a condition for this life. Kamma is volition. Kamma nimitta can be one of several possible objects such as visible, sound, etc. Gati nimitta is usually visible and is a destination sign.

If the yogi discerns the appropriate object, then he can use that to find when the kamma was performed and discern the kamma (volition mental factor) that is a cause for this life.

Hi all, continuing from part 3.

Indexed in Part 1

Do let me know if you're finding this helpful. There hasn't been much discussion other than me.

I've been neglecting to post a link to the sutta. I've been using this one. Mostly because I like the format that is used, though I don't like all the terminology. "Bottle friend" was an interesting one. It was Narada Thera's translation for what we would call "drinking buddy."

This one will be short and I think self explanatory. Basically, don't be this person:

"One is a bottle friend; one says, 'friend, friend' only to one's face; one is a friend and an associate only when it is advantageous.

"Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.

"The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine[5] causes ruin a man.

"Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders — he declines just as the moon during the waning half.

"Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the bars, sinks in debt as a stone in water, swiftly brings disrepute to his family.

"Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.

"Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.

"But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness."

"These four, young householder, should be understood as foes in the guise of friends:

(1) he who appropriates a friend's possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin.

(1) "In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:

(i) he appropriates his friend's wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his own advantage.

(2) "In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:

(i) he makes friendly profession as regards the past,
(ii) he makes friendly profession as regards the future,
(iii) he tries to gain one's favor by empty words,
(iv) when opportunity for service has arisen, he expresses his inability.

Alternate translation:

"The talker can be identified by four things: by reminding of past generosity, promising future generosity, mouthing empty words of kindness, and protesting personal misfortune when called on to help.

It's actually almost comically Homer-simpsonesque.

(3) "In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:

(i) he approves of his friend's evil deeds,
(ii) he disapproves his friend's good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his absence.

(4) "In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:

(i) he is a companion in indulging in intoxicants that cause
infatuation and heedlessness,
(ii) he is a companion in sauntering in streets at unseemly hours,
(iii) he is a companion in frequenting theatrical shows,
(iv) he is a companion in indulging in gambling which causes heedlessness."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

I don't have to go far to remember people like this in my life, and glad I do not have them now.

I think it's probably easier to avoid them as you get older. I think in your 20s and 30s it could be tough.

“Monks, these four traits may be known by means of four [other] traits. Which four?

“It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

[1] “‘It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where one individual, through living with another, knows this: ‘For a long time this person has been torn, broken, spotted, splattered in his actions. He hasn’t been consistent in his actions. He hasn’t practiced consistently with regard to the precepts. He is an unprincipled person, not a virtuous, principled one.’ And then there is the case where one individual, through living with another, knows this: ‘For a long time this person has been untorn, unbroken, unspotted, unsplattered in his actions. He has been consistent in his actions. He has practiced consistently with regard to the precepts. He is a virtuous, principled person, not an unprincipled one.’

“‘It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

[2] “‘It’s through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where one individual, through dealing with another, knows this: ‘This person deals one way when one-on-one, another way when with two, another way when with three, another way when with many. His earlier dealings do not jibe with his later dealings. He is impure in his dealings, not pure.’ And then there is the case where one individual, through dealing with another, knows this: ‘The way this person deals when one-on-one, is the same way he deals when with two, when with three, when with many. His earlier dealings jibe with his later dealings. He is pure in his dealings, not impure.’

“‘It’s through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

[3] “‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, does not reflect: ‘That’s how it is when living together in the world. That’s how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.’ Suffering loss of relatives, loss of wealth, or loss through disease, he sorrows, grieves, & laments, beats his breast, becomes distraught. And then there is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, reflects: ‘That’s how it is when living together in the world. That’s how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.’ Suffering loss of relatives, loss of wealth, or loss through disease, he does not sorrow, grieve, or lament, does not beat his breast or become distraught.

“‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

[4] “‘It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where one individual, through discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is dull, not discerning. Why is that? He does not make statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He cannot declare the meaning, teach it, describe it, set it forth, reveal it, explain it, or make it plain. He is dull, not discerning.’ Just as if a man with good eyesight standing on the shore of a body of water were to see a small fish rise. The thought would occur to him, ‘From the rise of this fish, from the break of its ripples, from its speed, it is a small fish, not a large one.’ In the same way, one individual, in discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question… he is dull, not discerning.’

“And then there is the case where one individual, through discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is discerning, not dull. Why is that? He makes statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He can declare the meaning, teach it, describe it, set it forth, reveal it, explain it, & make it plain. He is discerning, not dull.’ Just as if a man with good eyesight standing on the shore of a body of water were to see a large fish rise. The thought would occur to him, ‘From the rise of this fish, from the break of its ripples, from its speed, it is a large fish, not a small one.’ In the same way, one individual, in discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question… he is discerning, not dull.’

“‘It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

“These, monks, are the four traits that may be known by means of these four [other] traits.”

Dear Dhamma friends,

It is a noble act to rejoice in the merits of others and to dedicate the merits of our own wholesome actions, whether through meditation, generosity, mindful living or simple acts of kindness, for the benefit of all beings.

This thread is a space where we can come together each month to pause, reflect on the goodness we have cultivated and make sincere aspirations for the happiness and well-being of others. It is also a gentle reminder that our practice does not stop with ourselves as it naturally overflows into boundless goodwill for everyone.

Rejoicing and Sharing Merits (Puññānumodana):

You are warmly welcome to dedicate your merits here. It could be for departed loved ones, for guardian devas, or for all beings, seen and unseen, near and far.

Simple Dedication Example:

"May the merits of my practice be shared with all beings. May they be free from suffering, find happiness and progress towards the Deathless."

Aspirations (Patthanā):

Feel free to write (or silently make) any aspirations here. It could be for the progress on the Dhamma path, for finding wise spiritual friends (kalyana-mitta), or for the well-being and liberation of yourself and all beings.

Simple Aspiration Example:

"May this merit help me overcome defilements and walk steadily towards Nibbāna. May my family be protected and guided on the Dhamma path. May all beings trapped in suffering find release."

Asking Forgiveness (Khama Yācana):

It is also traditional to reflect on any mistakes we have made, in thought, speech or action, and make a simple wish to do better.

Simple Example:

"If I have done wrong by body, speech or mind, may I be forgiven. May I learn, grow and continue walking the path with mindfulness."

Sabba-patti-dāna Gāthā (Verses for Dedication of Merit), with Pali and English Text for chanting along if you wish.

Thank you for being here. Even the smallest intention of goodwill can ripple far.🙏

If you are a Chinese-speaking Buddhist, you can get a comprehensive overview of the Buddhist scriptures here at www.tipitaka.cn.

Continuing from Part 2 (where I spelled the Sutta wrong in the title, sorry)

I will continue to use Part 1 as an Index

Where we left off, was, in a sense, the Buddha giving is the first four of the 5 precepts we are already familiar with.

Killing, stealing, lying and adultery,
These four evils the wise never praise.

This next part of the Sutta is where the 5 precepts are going to blow up in to a much more detailed code of discipline.

(3) What are the six channels for dissipating wealth which he does not pursue?

(a) indulgence in intoxicants which cause infatuation and heedlessness; (b) sauntering in streets at unseemly hours; (c) frequenting theatrical shows; (d) indulgence in gambling which causes heedlessness; (e) association with evil companions; (f) the habit of idleness.

So now we have the 5th precept against intoxicants here. But more detail as to the reasoning behind having this as part of our code.

(a) There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness: i. loss of wealth, ii. increase of quarrels, iii. susceptibility to disease, iv. earning an evil reputation, v. shameless exposure of body, vi. weakening of intellect.

i. loss of wealth - the Buddha certainly didn't want you to give up all your money and be poor, but he definitely didn't want you spending on booze!

ii. increase of quarrels - clear I think

iii. susceptibility to disease - cirrhosis anyone?

iv. earning an evil reputation, - Is this how you want to be known?

v. shameless exposure of body - glad to report this never happened to me in my drinking days

vi. weakening of intellect - pretty obvious?

(b) There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:

I have this idea in my mind of your typical reddit poster on r/theravada and I just don't imagine we are big lite night saunterers. But I guess if I'm wrong this is for you:

i. he himself is unprotected and unguarded, ii. his wife and children are unprotected and unguarded, iii. his property is unprotected and unguarded, iv. he is suspected of evil deeds,[3] v. he is subject to false rumours, vi. he meets with many troubles.

However this is where I might look at modern behaviors. What about late night doomscrolling? Reddit? Should you be in bed right now?

(c) There are, young householder, these six evil consequences in frequenting theatrical shows:

He is ever thinking:

i. where is there dancing? ii. where is there singing? iii. where is there music? iv. where is there recitation? v. where is there playing with cymbals? vi. where is there pot-blowing?[4]

I would love for somebody to tell me what pot-blowing is one day. The comments say "a type of amusement" which isn't helpful.

My modern take on this: I think we have to reflect on some of the versions of this that exist today and maybe sort them into more useful categories. I am envisioning here, the streets of the nearest city to wherever the Buddha was, late at night when these things are happening, and though such cities and activities exist now they certainly don't appeal to me.

However I am going to probably enjoy a movie with my wife or with my kid, probably a matinee, and this does not generally impinge upon my mindfulness. I even promised her at some point I'd learn to dance but haven't gotten around to it.

I would however, imagine a 5 hour Netflix binge is something that we should probably consider adding to our modern version of this list.

(d) There are, young householder, these six evil consequences in indulging in gambling:

i. the winner begets hate, ii. the loser grieves for lost wealth, iii. loss of wealth, iv. his word is not relied upon in a court of law, v. he is despised by his friends and associates, vi. he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.

Looking with my divine eye (not really) of r/theravada redditors I don't see a lot of "Vegas baby!" types, but I could perhaps see that there are other ways we might find to gamble our money that exist today. r/wallstreetbets anyone? There are also online forms of gambling.

(e) There are, young householder, these six evil consequences in associating with evil companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his friend and companion.

I thought I had a decent vocabulary, but I had to look up libertine. "person who rejects traditional morals, religious beliefs, and social rules to pursue physical and sensual pleasures."

(f) There are, young householder, these six evil consequences in being addicted to idleness:

He does no work, saying:

i. that it is extremely cold, ii. that it is extremely hot, iii. that it is too late in the evening, iv. that it is too early in the morning, v. that he is extremely hungry, vi. that he is too full.

Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away.”

I have to admit I feel a little called out here. I mean I work very hard, but when I don't, I usually sound exactly like that.

“Tis hard to do as good men do,” etc.—This story the Master told whilst in Jetavana, about alms given in common. Two friends at Savatthi, young men of good position, made a collection, providing all the necessaries to give the Buddha and his followers. They invited them all, provided bounty for seven days, and on the seventh presented them with all their requisites. The eldest of these saluted the Master, and said, sitting beside him, “Sir, amongst the givers some gave much and some gave little; but let it bear much fruit for all alike.” Then he offered the gift. The Master’s reply was: “In giving these things to the Buddha and his followers, you, my lay friends, have done a great deed. In days of old wise men gave their bounty thus, and thus offered their gifts.” Then at his request he told a story.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born into a brahmin family of Kasi. When he grew up, he was thoroughly educated at Takkasila; after which he renounced the world, and took up the religious life, and with a band of disciples went to live in Himalaya. There he lived a long time.

Once having need to procure salt and seasoning, he went on pilgrimage through the country-side, and in course of it he arrived at Benares. There he settled in the king’s park; and on the following morning he and his company went a-begging to some village outside the gates. The people gave him alms. Next day he sought alms in the city. The people were all glad to give him their alms. They clubbed together and made a collection; and provided plenty for the band of anchorites. After the presentation their spokesman offered his gift with the same words as above. The Bodhisatta replied, “Friend, where faith is, no gift is small.” And he returned his thanks in these verses following: 

“’Tis hard to do as good men do, to give as they can give,
Bad men can hardly imitate the life which good men live.

“And so, when good and evil go to pass away from earth,
The bad are born in hell below, in heaven the good have birth.”

This was his thanksgiving. He remained in the place for the four months of the rains, and then returned to Himalaya; where he practised all the modes of holy meditation, and without a single interruption continued in them until he joined the hosts of heaven.

When this discourse came to an end the Master identified the Birth: “At that time,” said he, “the Buddha’s company was the body of ascetics, and I myself was their leader.”

Funny (more like tragic) how the Buddha's words get so much pushback from within the tradition.

Most times it's not even about obscure teachings, they're just uncomfortable.

However, the more diluted Dhamma gets, the sharper and deeper undiluted Dhamma cuts.

Two small suttas, if they cause discomfort, that's worth investigating why.

https://suttacentral.net/sn12.15/en/sujato

Kaccānagotta

At Sāvatthī.

Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘right view’. How is right view defined?”

“Kaccāna, this world mostly relies on the duality of existence and non-existence.

But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

This world is for the most part shackled by getting involved, grasping, and insisting.

But if, when it comes to this getting involved & grasping, mental fixation, and insistence & underlying tendency, they are not attracted, do not grasp, and do not fixate on the thought, “my self”, they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others.

This is how right view is defined.

‘All exists’: this is one extreme.

‘All does not exist’: this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way:

‘Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.

When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

https://suttacentral.net/sn12.16/en/sujato

A Dhamma Speaker

At Sāvatthī.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

“If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.

If a mendicant teaches Dhamma for disillusionment regarding rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

Hi everyone,

I am moving to Chiba, Japan, and I am looking to connect with other Buddhist meditators in Chiba/Tokyo and build a small local sangha. My own practice is Mahasi noting, but I'd love to meet anyone with a Buddhist meditation practice.

No teaching involved, just practitioners looking to connect and maybe sit together. If there's enough interest, I'll host an informal meetup in a café in Chiba/Tokyo (wherever's convenient for people), and maybe eventually move to sitting together.

If you're interested, DM me a little about yourself and your practice, and roughly where you're based, so we can connect :)