We look at "reactivity" as a non-literal "translation" and clarification of the nature of dukkha, and examine, through a talk and discussion, a number of ways to practice when reactivity or dukkha arises. We remember the Buddha's teaching: "I have taught one thing and one thing only, dukkha and the cessation of dukkha.”

We explore a powerful teaching found in variants in many traditions, from the Gita to Chuang Tzu to the book of Job to the teachings of the Buddha to Gandhi. This teaching could be expressed as bringing together, paradoxically, committed action and non-attachment to outcome. The Gita and Gandhi spoke of disciplined action without attachment to the fruits of the action. The Buddha pointed out the ways of getting attached through the Eight Worldly Winds. We explore the nature of the teaching and some ways to practice it, as well as what a mature expression of the teaching looks like. There is also discussion.

An overview of the importance and nature of engaged practice in our times, using the traditional Buddhist framework of training in wisdom, meditation, and ethics. We point to what such training means traditionally as well as to several aspects of each of these dimensions of engaged training.

We are often blind to our own generosity, to the gift of our practice and efforts. The Buddha invites us to contemplate this beautiful quality of our minds, and its wholesome results, as part of the practice of growing and sustaining.

Patience is one of the Paramis and gives us the strength to endure through difficult experiences. We can be inspired to practice it through contemplating leaders such as Mandela or the Dalai Lama who have faced extreme challenges in their lives without retribution or revenge, but with kindness and wisdom.

The commitment to truthfulness is a mirror which highlights our deepest intention to bring harmony and peace through kind and useful words. Also it shows us the sneaky seductions of lying, flattery and unkind speech.

We have a tendency to see the world through success-failure, enemy-friend, good-bad. It is also possible to hold, with love, the ambiguity of life and our own ambivalence. Without splitting, we are able to live within the ethical guidelines given by the Buddha’s teachings.

The Buddha said sangha and spiritual friendship is the holy life. This practice involves learning to experience our own beauty and Buddha nature, and through this, the beauty of others.

given at the Mountain Cloud Zen Center for the Santa Fe Vipasana Sangha