josephcmabad wrote:... so how can i train my mind not only in meditation but in the perspective of daily thinking as i go with my everyday duties to disengage from this sense of self?
josephcmabad wrote:i'm struggling from negative thoughts like envy, insecurity, guilt (not being good enough) and shame which i believe is the cause of my being so attached to the self idea..
Highly unlikely. Unless you engage in practices, such as vipassana, which eradicate the root of the defilement, habituated reactions to sense stimuli will continue to dominate.josephcmabad wrote:so i just renounce my involvement with them? how do you do that? if i renounce my involvement, does that mean these "habits" disappear from the mind? its tough cause i just find them just lingering there.. causing some unpleasantness..
josephcmabad wrote:residential retreats doesn't come easily here in the Philippines.. thats one of my problems as a Buddhist.. can't find some support structure to help me so i gotta do with what i find.. it seems that the theravada tradition isn't known or practiced enough here..
josephcmabad wrote:so i just renounce my involvement with them? how do you do that?
josephcmabad wrote:how do you do that?
josephcmabad wrote:if i renounce my involvement, does that mean these "habits" disappear from the mind?
josephcmabad wrote:its tough cause i find them just lingering there.. causing some unpleasantness..
josephcmabad wrote:therefore I just identify their impermanence...
josephcmabad wrote:sort of like just watching and not acting upon, but not ignoring them?
"In this way he remains focused internally on ... in & of themselves, or externally on ... in & of themselves, or both internally & externally on ... in & of themselves. Or he remains focused on the phenomenon of origination with regard to ... , on the phenomenon of passing away with regard to ... , or on the phenomenon of origination & passing away with regard to ... . Or his mindfulness that 'There are (is) ... ' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on ... in & of themselves.
josephcmabad wrote:hey guys.. im new to Buddhism and as far as I've known, almost all of the attachments (which leads to suffering) comes from our idea of the self or ego.. so how can i train my mind not only in meditation but in the perspective of daily thinking as i go with my everyday duties to disengage from this sense of self? i'm struggling from negative thoughts like envy, insecurity, guilt (not being good enough) and shame which i believe is the cause of my being so attached to the self idea.. what precepts / concepts can help me separate negative / positive feelings from my mind which solidifies the sense of self?
Suñña Sutta wrote:Then Ven. Ananda went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "It is said that the world is empty, the world is empty, lord. In what respect is it said that the world is empty?"
"Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, Ananda, that the world is empty. And what is empty of a self or of anything pertaining to a self? The eye is empty of a self or of anything pertaining to a self. Forms... Eye-consciousness... Eye-contact is empty of a self or of anything pertaining to a self.
"The ear is empty...
"The nose is empty...
"The tongue is empty...
"The body is empty...
"The intellect is empty of a self or of anything pertaining to a self. Ideas... Intellect-consciousness... Intellect-contact is empty of a self or of anything pertaining to a self. Thus it is said that the world is empty."
Thanissaro Bhikkhu wrote:Stress and its cessation, on the other hand, are categories that avoid these problems. To begin with, they are immediately present and apparent. Even babies recognize stress and pain, well before they have any concept of "self" or "being." If one pays close attention to one's actual experience, there is no question about whether or not stress and its cessation are present. Finally, because these categories don't require that one fashion notions of "self" or "other" — or "no-self" or "no-other" — on top of one's immediate awareness [§§228-230], they allow one to reach the mode of "entry into emptiness" on the verge of non-fashioning, in which, as we mentioned in III/H, the mind simply notes, "There is this..." Thus they are ideal categories for analyzing experience in a way that (1) reduces the confusion that causes people to act in unskillful ways and (2) brings the mind to a point where it can disengage and transcend all suffering and stress by ending the mental fabrication that provides input into the causal web.
From: Wings to Awakening by Thanissaro Bhikkhu
PeterB wrote:I like and respect Thanissaro Bhikkhu. His translation of Dukkha as " stress" however seems to me to have very few merits.
Thanissaro Bhikkhu wrote:Stress (dukkha)
Alternative translations for dukkha include suffering, burdensomeness, and pain. However -- despite the unfortunate connotations it has picked up from programs in "stress-management" and "stress-reduction" -- the English word stress, in its basic meaning as the reaction to strain on the body or mind, has the advantage of covering much the same range as the Pali word dukkha. It applies both to physical and mental phenomena, ranging from the intense stress of acute anguish or pain to the innate burdensomeness of even the most subtle mental or physical fabrications. It also has the advantage of being universally recognized as something directly experienced in all life, and is at the same time a useful tool for cutting through the spiritual pride that keeps people attached to especially refined or sophisticated forms of suffering: once all suffering, no matter how noble or refined, is recognized as being nothing more than stress, the mind can abandon the pride that keeps it attached to that suffering, and so gain release from it. Still, in some of the verses of the Itivuttaka, stress seems too weak to convey the meaning, so in those verses I have rendered dukkha as pain, suffering, or suffering & stress.
http://www.accesstoinsight.org/tipitaka ... .than.html
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