Nothing To It: Ten Ways to Be at Home with Yourself
I’ve noticed that the things we judge as “unimportant” are often good indicators of our avoidance strategies.
Brother Phap Hai • Nothing To It: Ten Ways to Be at Home with Yourself
The Dharma is deep and lovely. We now have a chance to see, study, and practice it. We vow to realize its true meaning.
Brother Phap Hai • Nothing To It: Ten Ways to Be at Home with Yourself
What is it that we’re looking for? As we shared in the previous chapter: Where do we think we’re going to find it? Who are we actually—and who is the Buddha anyway? What is my experience of happiness exactly? What is my experience of sadness? What are the ideas that I hold about my happiness and my sadness, about who I am, about who you are? From e
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Suggested Practice Stop and Reflect This coming week, building on the practice of coming back to our senses, throughout the day we are invited to walk through the door of becoming more aware of the three roots in our consciousness—the seeking, grasping mind; aversion; and not seeing things as they are. Throughout this coming week, in your stopping
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tiredc/ dizzy => illness
One of the important teachings for our time is the three-word mantra, “I have enough,” or, “We have enough.”
Brother Phap Hai • Nothing To It: Ten Ways to Be at Home with Yourself
A major fruit of Buddhist meditation is a process of becoming increasingly familiar with our own inner landscape and learning how to cultivate beneficial seeds that will bloom into beneficial mind states. This is the fourth form of nutriment: consciousness.
Brother Phap Hai • Nothing To It: Ten Ways to Be at Home with Yourself
Buddhist meditation was learning to bring our mind to rest on one point.
Brother Phap Hai • Nothing To It: Ten Ways to Be at Home with Yourself
Establishments of Mindfulness; there’s the Noble Eightfold Path; there are the Four Noble Truths; the teaching of Dependent Origination; the Two Truths; the Paramitas; and so on. Each of these teachings are invitations, different frameworks for us to use to look deeply into our human situation and to transform our hearts. Perhaps a certain framewor
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this period is often called the “Dharma-Ending Age.” Why, in the midst of such an outflowing of Dharma material, could this possibly be called the Dharma-Ending Age? Seems kind of counterintuitive, doesn’t it? As I was contemplating this, I felt that the great challenge, the great distraction of our time is the accumulation of piles upon piles of i
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