Mindfulness directed to the body is a set of exercises, a methodology. Breathing, posture, attention to and meditation on death, etc. Directing mindfulness to the body is a prerequisite to gaining mindfulness of mental processes, and are helpful because it makes us really consider our impermanence, since the body is a perfect example of it.

This mindfulness brings freedom from bondage, clear comprehension, a happy life. We become "deathless." Is it safe to say that practicing Mindfulness directed to the body replaces death with change, and removes he bad mental states which cause us anguish?

It is rare to be born a human, to hear the Dharma, to learn from the Buddha, to understand his teachings, and to take the actions to achieve liberation. So the Buddha tells us to set a goal, to taste the results of ascetic practice, taste the results of hearing and understanding the Dharma, and taste liberation.

Two lines jump out at me. "Those who are stirred by things that are truly stirring are few." Stir. Are the things that are truly stirring just true reality? The notes and some searching online imply that there are things that move us towards liberation, happening all the time that usually get ignored. These are different than the illusory creations, self, non-self. I'm guessing we are talking about age, sickness and death. Things like that.

The second line I like refers to "those who gain the concentration which makes relinquishment its object." It reminds me that grasping and controlling are the opposite of my goal. Letting go is key.

This lesson is moving and simple. If you see things clearly as they are, you see know of things as impermanent. You see nothing as a source of happiness. You see no self.

I, naturally, forget all of these when the shit hits the fan. I see my will as the force which steers me to the things I want, and over and over, the things I buy make me happier before I have them than after. And after years of reading and practicing what I learn about the Noble Truths, I see myself as ever changing, but oh so real.

This piece is rich in description of the Buddha's goodness, but a bit unclear to me if there is much more than overall praise and reverence. The Tatagatha, as he refers to himself, is here for the goodness of all. I am glad.

Also covered are the 6 things unsurpassed, the 4 analytic knowledges and other lesser known attributes I hope to attain sooner or later.

Just listened to Judee Sill's sad story on Unfictional. Listen to this song, then her story, then this song again.

Spending time in a different country reminds me a bit of when I changed schools in fourth grade. That has to be one of the most miserable experiences a self-conscious kid can go through. You don't know the rules, and everything is different and difficult. It isn't to imply that my way is the right way or best way; rather, any vacation or extended stay is not without the stress (self-induced?) of trying to "get it."

Staying in Holland this week was pretty easy, relative to say, Tokyo, where I might as well have been on Neptune for the first six months (Pay utilities? At a convenience store, of course! Pay rent? Bring the cash to a bank and transfer it! Be sure to buy your landlord a gift, along with the deposit money you don't get back). But even the Dutch ways are different. Paying for stuff, again, was a thorn in my side. American credit cards lack some chip, so you can't buy train tickets from the vending machines. Fine, it's probably best I go to the counter anyway. But for the local trains, I can't use bills either, only coins. So I spent probably 20 Euros on shit I really didn't need, just to make change for the chipkaart. It has gotten much easier, when I was last here, in 2002, there were these books of stamps that were needed to board a train, I could never figure those out.

I found a cool mostly organic market and picked up a dinner to heat up, but they only take credit cards. Never seen that before at a food store. Why? I was hoping to use my Euros up. I have been doing pretty well eating at random places, but I took one bite of the sausage and threw it away. They can't all be winners.

Loss or gain of fame, wealth, and family (I am taking this to relate to status rather than familial love, etc) is nothing compared to the loss or gain of wisdom, the Buddha says. We grow through the increase of wisdom.

Again, I have to remember he was not talking about 'learning more stuff,' it is understanding the true nature of reality he was referring to. So yeah, stuff comes and goes, plugging into the wisdom is paramount.

The mental states: those born of greed, generosity, hatred, love, delusion, or clarity all have our intentions as the forerunner. Unhealthy states arise from lack of attention and mental discipline. Healthy ones arise from diligent practice.

Does that title sound familiar? Apparently this concept pops up all over the suttas, so I am not sure if this is where the Dammapadda's first chapter comes from. I find at my job especially, the greatist benefit of my toils comes from defining the simple concepts, getting them accepted and put to use. Without a strong foundation, everything is vague and complex. This is what is appealing about the Buddha and his follower's approach -- explain the fundamentals, clearly and simply. Buddhism isn't just a simple "Be Here Now" mantra or way of thinking. It is as complex and analytical as anyone wants to make it, full of lists, technical vocabulary, and theories. It has been taken apart and put back together by thousands of smart, caring people from many different cultures. The more I have read the Numerical Discourses, the more I realized the Buddha's words are much deeper and thoughtful than a set of pithy aphorisms about suffering or empty bowls.

Super short, appropriate for the mindless rushing around I am doing these days. The Buddha states an ideal: producing a thought of loving kindness, developing it, cultivating it, and giving attention to it, that is a good monk, worthy of offerings.

The footnote also is of interest. Since monks receive alms, there are different ways that a monk accepts alms, based on his practice. An immoral monk, receives alms as a thief, a good monk with poor "reflection" receives them as a debt, a trainee as an inheritance, and a monk as the owner.

Does this apply to how I receive charity? Do I receive kindness rightly?

This is almost short enough to paraphrase in its entirety. The Buddha states that state of mind changes quickly, so quickly he can't think of an analogy. He then describes that the mind is "luminous" but subject to defilement. The noble disciple knows this and therefore his mind develops.

The way it is stated, it seems the knowledge of the minds vulnerability is the sine qua non to mental development. Forewarned is forearmed, it what I get from this. Getting rid of defilement isn't the action, mental development is the action, lessening of defilement is the result.