/kind/ - Random Acts of Kindness

>>38680

* note that if you're not the meditative/prayerful type, the following will probably be nothing more than the repetition of empty phrases (especially towards others); in other words, get your ass on your cushion (or knees before your altar) and sharpen your dual-wielded Diamond Battleaxe of Hatred-Cutting Compassion +5 Vorpal & Thunderbolt Greatsword of Delusion-Slicing Wisdom +5 Brilliant Energy little by little, day by day, moment by moment!

<Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.

<https://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.09.budd.html#dhp-122

Speaking of…

>I'm a skeptic / rationalist / atheist, and so I say *adjusts monocle* all this is just hippy woo-woo bullshit, KYS

<Once a master was called to heal a sick child with a few words of prayer. A skeptic in the crowd observed it all and expressed doubts about such a superficial way of healing. The master turned to him and said, ・You know nothing of these matters; you are an ignorant fool!・ The skeptic became very upset. He turned red and shook with anger. Before he could gather himself to reply, however, the master spoke again, asking, ・When one word has the power to make you hot and angry, why should not another word have the power to heal?・

<https://www.shambhala.com/conscious-conduct-excerpt-path-insight-meditation/

https://mettainstitute.org/mettameditation.html

https://tricycle.org/magazine/metta-practice

https://jackkornfield.com/meditation-on-lovingkindness

https://accesstoinsight.org/lib/authors/buddharakkhita/wheel365.html

Eckhart Tolle says:

>To gauge whether or not problem is real: "What problem is there at this moment? What can I do about it NOW?" If "nothing", then go into the body, re-enter the present moment: "Can I feel my feet? Can I feel my hands?"

https://puredhamma.net/bhavana-meditation/introduction-to-buddhist-meditation

>The easiest way to determine whether any action is bad is to contemplate on the consequences: if it is going to harm oneself or another being, then that action is rooted in greed, hate, or ignorance.

>By preventing from killing, stealing, verbal abuse, etc, what we are effectively doing is to “put out existing fires” in our minds and also prevent such “future fires” from starting. This is “niveema” or “cooling down” or Nibbāna.

>We should also do things that will help with such moral behavior: associating with like-minded people and environments, actively engaging in opposite moral behavior that makes the heart joyful, etc.

>Make a list with little things on the top and more serious things towards the bottom. We all have greed and hate; those are the “big ones”; what we need to do here is to try to remove easily identifiable smaller bad habits; for example, explosive temper, stinginess, seeking too much sense pleasures (i.e., being addicted to alcohol, drugs, even excess eating).

>It is important to get rid of the ones at the top (the easy ones), and that will provide incentive to continue. If one tries to tackle the big ones straight away, one might get discouraged and give up the whole effort.

Thus have I heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā. Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula. Rāhula saw the Buddha coming off in the distance. He prepared a seat and water for washing the feet. The Buddha sat on the prepared seat. and washed his feet. Rāhula bowed to the Buddha and sat down to one side.

Then the Buddha, leaving a little water in the pot, addressed Rāhula:

"Rāhula, do you see this little bit of water left in the pot?"

"Yes, sir."

"That's how little of the ascetic's nature is left in those who are not ashamed to tell a deliberate lie."

Then the Buddha, tossing away what little water was left in the pot, addressed Rāhula:

"Do you see this little bit of water that was tossed away?"

"Yes, sir."

"That's how the ascetic's nature is tossed away in those who are not ashamed to tell a deliberate lie."

Then the Buddha, turning the pot upside down, addressed Rāhula:

"Do you see how this pot is turned upside down?"

"Yes, sir."

"That's how the ascetic's nature is turned upside down in those who are not ashamed to tell a deliberate lie."

Then the Buddha, turning the pot right side up, addressed Rāhula:

"Do you see how this pot is vacant and empty?"

"Yes, sir."

"That's how vacant and empty the ascetic's nature is in those who are not ashamed to tell a deliberate lie.

"Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigreed and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk. So its rider thinks: 'This royal bull elephant still protects its trunk. It has not fully dedicated its life.' But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks: 'This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk. It has fully dedicated its life. Now there is nothing that royal bull elephant would not do.' In the same way, when someone is not ashamed to tell a deliberate lie, there is no bad deed they would not do, I say. So you should train like this: 'I will not tell a lie, not even in jest.'

>>38837

"What do you think, Rāhula? What is the purpose of a mirror?"

"It's for reflection, sir."

"In the same way, deeds of body, speech, and mind should be done only after repeated reflection. When you want to act with the body, you should reflect on that same deed: 'Would this act with the body that I want to do lead to hurting myself, hurting others, or hurting both? Is it immoral, with suffering as its outcome and result?' If, while reflecting in this way, you know: 'This act with the body that I want to do leads to hurting myself, hurting others, or hurting both. It's immoral, with suffering as its outcome and result.' To the best of your ability, Rāhula, you should not do such a deed. But if, while reflecting in this way, you know: 'This act with the body that I want to do doesn't lead to hurting myself, hurting others, or hurting both. It's moral, with happiness as its outcome and result.' Then, Rāhula, you should do such a deed.

"While you are acting with the body, you should reflect on that same act: 'Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both? Is it immoral, with suffering as its outcome and result?' If, while reflecting in this way, you know: 'This act with the body that I am doing leads to hurting myself, hurting others, or hurting both. It's immoral, with suffering as its outcome and result.' Then, Rāhula, you should desist from such a deed. But if, while reflecting in this way, you know: 'This act with the body that I am doing doesn't lead to hurting myself, hurting others, or hurting both. It's moral, with happiness as its outcome and result.' Then, Rāhula, you should continue doing such a deed.

“After you have acted with the body, you should reflect on that same act: 'Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both? Is it immoral, with suffering as its outcome and result?' If, while reflecting in this way, you know: 'This act with the body that I have done leads to hurting myself, hurting others, or hurting both. It's immoral, with suffering as its outcome and result.' Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion. And having revealed it you should restrain yourself in future. But if, while reflecting in this way, you know: 'This act with the body that I have done doesn't lead to hurting myself, hurting others, or hurting both. It's moral, with happiness as its outcome and result.' Then, Rāhula, you should live in rapture and joy because of this, training day and night in moral qualities.

"When you want to act with speech, you should reflect on that same deed: 'Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both?' …

"If, while reflecting in this way, you know: 'This act of speech that I have done leads to hurting myself, hurting others, or hurting both. It's immoral, with suffering as its outcome and result.' Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion. And having revealed it you should restrain yourself in future. But if, while reflecting in this way, you know: 'This act of speech that I have done doesn't lead to hurting myself, hurting others, or hurting both. It's moral, with happiness as its outcome and result.' Then, Rāhula, you should live in rapture and joy because of this, training day and night in moral qualities.

"When you want to act with the mind, you should reflect on that same deed: 'Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both?' …

“If, while reflecting in this way, you know: 'This act of mind that I have done leads to hurting myself, hurting others, or hurting both. It's immoral, with suffering as its outcome and result.' Then, Rāhula, you should be horrified, repelled, and disgusted by that deed. And being repelled, you should restrain yourself in future. But if, while reflecting in this way, you know: 'This act with the mind that I have done doesn't lead to hurting myself, hurting others, or hurting both. It's moral, with happiness as its outcome and result.' Then, Rāhula, you should live in rapture and joy because of this, training day and night in moral qualities.

“All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeated reflection. So Rāhula, you should train yourself like this: 'I will purify my physical, verbal, and mental actions after repeated reflection.'"

That is what the Buddha said. Satisfied, Venerable Rāhula was happy with what the Buddha said.

This is a pretty nice guided metta meditation, I like it a lot:

https://www.audiodharma.org/talks/audio_player/44.html

>take shower

>let tub drain

>close drain

>add: epsom salt (~1cup), olive oil (~2tbsp), about 5-10 drops total essential oils (whichever you need: sweet orange for energy, peppermint for uplifting, tea tree for purifying, lavender for relaxing…)

>draw water

>bathe

>>38902

>wait, how does this lead to greater /kind/ness?

Improved mood = improved chance of improving /kind/ness!