Eating is one way of interacting with our environment; it is one form of relationship to material things. When eating, we use our tongues, our palate, to connect with external, material food; eating is therefore one aspect of ‘conduct.’ If by eating we generate advantageous, beneficial results, our conduct is considered accomplished; if, however, we generate ill-effects and cause harm, our conduct…

The profound teaching is whatever you can’t do yet. It’s not something that’s always intellectually difficult, but it’s profound if you haven’t yet penetrated it, you haven’t yet reached it. Indeed, it’s often the simplest and most straightforward teachings which are the most effective and produce the most meaningful change in our lives. This is a point to observe about the Dhamma - that the study…

When the Buddha clearly saw suffering and the cause that gives rise to suffering, he looked for a way to solve the problem. He realized that it had to be solved at the cause: the mind that’s deluded. So he developed intelligence in the area of the heart and mind, to see if the things the heart and mind are infatuated with are really worth that infatuation. Exactly how wonderful are they really? Th…

But then the last four lines of the sutta present a very different message: By not holding to fixed views, The pure-hearted one, having clarity of vision, Being freed from all sense desires, Is not born again into this world. Until those last four lines, there’s a seamless flow of ideas, a deeply inspiring sentiment that the Buddha encourages for all of us. It continues to get more exalted and bri…

The discernment of admirable friends can be seen in two things: the standards by which they judge you, and their purpose in judging you. If they’re really discerning, they’ll judge you by your actions—not by your appearance, wealth, or anything else over which you have no control. They’ll judge your actions both by the intentions on which you act and on the results of your actions. In both cases—a…

Sometimes we may think that if we could just get to a place where we didn’t feel this fear problem or this grief issue that we have, we’d be happy. Often we’re trying to climb over a ‘this’ to get to some imagined ‘that’; we’re trying to climb over the present in order to reach some imagined future where there’s ‘me’ without ‘that thing’. I’ve had to work a lot with this in the past, particularly…

People find a tremendous sense of positioning through holding views. In my own practice I found it quite easy to give up things, even to be quite austere, but then I’d develop critical views about everyone else. I hadn’t relinquished that conceit, that way of positioning myself by judging others. So rather than going into debates about who is right and who is wrong, which is the right meditation p…

The high value that the Buddha placed on shame contrasts sharply with the way it’s regarded in many segments of our culture today. In business and in politics, shame is all too often viewed as weakness. Among therapists, it’s commonly seen as pathological—an unhealthy low opinion of yourself that prevents you from being all that you can. Book after book gives counsel on how to overcome feelings of…

In several suttas, the Buddha points to cāga as a quality that facilitates harmony. Cāga is an interesting word. It means giving or sharing and also giving up. It’s not only the quality of generosity, but also the ability to give up our fears, views, and opinions—things that end up creating moods and feelings of disharmony. Another quality the Buddha points to that facilitates harmony is piyavā…

One of the dangers that can come from shame and honor in admirable friendship is that, out of a desire to look good in your friends’ eyes, you might want to show off your good qualities. To counteract this tendency, though, the Buddha warned that if you do, your good qualities immediately get ruined. One of the signs of integrity, he said, is modesty—to speak as little as possible of your own good…