Thought for the Day: April 1, 2009
and pleads poverty. It is the same greed. No matter how poor we may be, we always
and pleads poverty. It is the same greed. No matter how poor we may be, we always
have something to give, and the merit of our giving a small amount is as great as the
lavish offerings of the wealthy. Looking after or thinking of ones own welfare alone,
forces upon oneself a sense of separation from the rest of humanity. Looking upon
others' needs as one own, breaks apart viewpoints that insulates us from others, and are
the source of fear.the source of fear.
and pleads poverty. It is the same greed. No matter how poor we may be, we always
and pleads poverty. It is the same greed. No matter how poor we may be, we always
have something to give, and the merit of our giving a small amount is as great as the
lavish offerings of the wealthy. Looking after or thinking of ones own welfare alone,
forces upon oneself a sense of separation from the rest of humanity. Looking upon
others' needs as one own, breaks apart viewpoints that insulates us from others, and are
the source of fear.the source of fear.
Thought for the Day: April 2, 2009
Returning anger with anger, getting angry at someone because they became angry with
you, is like getting mad at a stick instead of the person who tried to beat you with it. A
person who is angry is controlled by it, and not the other way around. It is anger that is
despicable and it is the anger that we should look at when we become the target of it.
If we can do this, it will help us to become free of anger ourselves, by making us more
aware of its nature and how undesirable and burdensome it is.
Returning anger with anger, getting angry at someone because they became angry with
you, is like getting mad at a stick instead of the person who tried to beat you with it. A
person who is angry is controlled by it, and not the other way around. It is anger that is
despicable and it is the anger that we should look at when we become the target of it.
If we can do this, it will help us to become free of anger ourselves, by making us more
aware of its nature and how undesirable and burdensome it is.
Thought for the Day: April 3, 2009
Discipline within discipline is very important because without it our spiritual activities
become ordinary, because we in them with an ordinary frame of mind. It is very easy
for this to happen, especially if one is not under the constant guidance of a good
teacher. No matter what form of dharma practice we choose, there comes a time when
the practice becomes so familiar that it becomes second nature and effortless. It is
here where the danger arises of going through the motions of the practice, whether it
be seated meditation, rituals, chanting or visualization, or any other practice, and not
realizing its aim or function. We may even become enamoured with ourselves as being
"spiritual" for doing our practice, or drift about with our mind elsewhere, while we put
our practice on auto pilot. If we allow this kind of laxity, our practice can itself
become an attachment and hindrance.
Any dharma practice we may engage in is like an onion and has many layers. When we
penetrate one, we don't stay there, but peel off the next layer. As each stage of our
practice becomes more subtle, we must apply more effort to keep up with our
progress, or we will become self-satisfied, and our practice will suffer. A good teacher
sees when his disciples are in danger and push them out of the rut through the use of
skillful means; but when we are on our own, we must be our own watchdog.
Discipline within discipline is very important because without it our spiritual activities
become ordinary, because we in them with an ordinary frame of mind. It is very easy
for this to happen, especially if one is not under the constant guidance of a good
teacher. No matter what form of dharma practice we choose, there comes a time when
the practice becomes so familiar that it becomes second nature and effortless. It is
here where the danger arises of going through the motions of the practice, whether it
be seated meditation, rituals, chanting or visualization, or any other practice, and not
realizing its aim or function. We may even become enamoured with ourselves as being
"spiritual" for doing our practice, or drift about with our mind elsewhere, while we put
our practice on auto pilot. If we allow this kind of laxity, our practice can itself
become an attachment and hindrance.
Any dharma practice we may engage in is like an onion and has many layers. When we
penetrate one, we don't stay there, but peel off the next layer. As each stage of our
practice becomes more subtle, we must apply more effort to keep up with our
progress, or we will become self-satisfied, and our practice will suffer. A good teacher
sees when his disciples are in danger and push them out of the rut through the use of
skillful means; but when we are on our own, we must be our own watchdog.
Thought for the Day: April 4, 2009
nature. For the Buddhist, enlightenment is ever present, but we fail to see it because of
our false thinking and attachments. Once these are removed, we discover it was there
all along. So, nothing is really "attained," but rather "realized."
all along. So, nothing is really "attained," but rather "realized."
Language often lacks precision and this is why it is important to continually look
beyond the words to their meaning. We foster better understanding when we
contemplate the intention of the words we read and try and form for ourselves a
general frameworks of the Buddha's intent. By constantly studying the scriptures and
combining this with meditation a correct understanding is achieved.
nature. For the Buddhist, enlightenment is ever present, but we fail to see it because of
our false thinking and attachments. Once these are removed, we discover it was there
all along. So, nothing is really "attained," but rather "realized."
all along. So, nothing is really "attained," but rather "realized."
Language often lacks precision and this is why it is important to continually look
beyond the words to their meaning. We foster better understanding when we
contemplate the intention of the words we read and try and form for ourselves a
general frameworks of the Buddha's intent. By constantly studying the scriptures and
combining this with meditation a correct understanding is achieved.
Thought for the Day: April 5, 2009
"Guru Yoga" is a practice that is highly emphasized in the Vajrayana school of
Buddhism; and other schools, as well. This important devotional practice emphasizes
the contemplation of the qualities of one's teacher, and visualizing those qualities
dissolving into oneself. If one does not have a teacher, then one would contemplate
the qualities of the Buddha and visualize those qualities descending upon oneself and
dissolving therein.
Guru Yoga is a practice of affirmation. As our practice of Guru Yoga becomes more
single pointed and genuine, we will begin to notice these qualities spilling over into our
active daily life. It is a process of transformation that will gradually overwhelm
negative emotions and afflictions.
As we go deeper into this practice we will realize that our guru is the manifestation of
all good qualities, and these qualities will become the main focus of our attention; the
guru being the vehicle that introduces us to them.
"Guru Yoga" is a practice that is highly emphasized in the Vajrayana school of
Buddhism; and other schools, as well. This important devotional practice emphasizes
the contemplation of the qualities of one's teacher, and visualizing those qualities
dissolving into oneself. If one does not have a teacher, then one would contemplate
the qualities of the Buddha and visualize those qualities descending upon oneself and
dissolving therein.
Guru Yoga is a practice of affirmation. As our practice of Guru Yoga becomes more
single pointed and genuine, we will begin to notice these qualities spilling over into our
active daily life. It is a process of transformation that will gradually overwhelm
negative emotions and afflictions.
As we go deeper into this practice we will realize that our guru is the manifestation of
all good qualities, and these qualities will become the main focus of our attention; the
guru being the vehicle that introduces us to them.
Thought for the Day: April 6, 2009
that simply does not accord with the way things are. If we are fortunate enough to
fundamental wrong way in which we perceive the world. This is a big advantage to us;
fundamental wrong way in which we perceive the world. This is a big advantage to us;
for if we had not met the dharma, we might not have thought that there is more
potential than what is revealed by a face value perception of things. However,
knowing that we are misperceiving things, events, ourselves, must inspire us to
practice the teachings so that we can dismantle wrong views, otherwise we are like the
person with an eye disease that knows that he sees illusory objects, but does not take
the medicine to cure his illness.the medicine to cure his illness.
that simply does not accord with the way things are. If we are fortunate enough to
fundamental wrong way in which we perceive the world. This is a big advantage to us;
fundamental wrong way in which we perceive the world. This is a big advantage to us;
for if we had not met the dharma, we might not have thought that there is more
potential than what is revealed by a face value perception of things. However,
knowing that we are misperceiving things, events, ourselves, must inspire us to
practice the teachings so that we can dismantle wrong views, otherwise we are like the
person with an eye disease that knows that he sees illusory objects, but does not take
the medicine to cure his illness.the medicine to cure his illness.
Thought for the Day: April 7, 2009
Thought for the Day: April 8, 2009
Thought for the Day: April 9, 2009
become an obstruction. Other states are mere psychic phenomena that are not the
become an obstruction. Other states are mere psychic phenomena that are not the
result of true understanding of the mind's nature, and these are therefore even less
worthy of our attention.worthy of our attention.
become an obstruction. Other states are mere psychic phenomena that are not the
become an obstruction. Other states are mere psychic phenomena that are not the
result of true understanding of the mind's nature, and these are therefore even less
worthy of our attention.worthy of our attention.
Thought for the Day: April 10, 2009
than sitting, and often is in monastic environments, where walking meditation is a
than sitting, and often is in monastic environments, where walking meditation is a
common practice, as well as common chores.
common practice, as well as common chores.
common practice, as well as common chores.
If we are among those who "can't sit still," we should not dismiss our ability to
meditate on those grounds. Instead we should practice our meditation while walking
or some other activity during a time that is set aside everyday for meditation. If we
do this, we will achieve the same benefits of meditation as we would if we were
practicing in a seated posture. This should gradually make it possible for us to sit in
meditation, as well, although as said before, it is not necessary that one do so.
than sitting, and often is in monastic environments, where walking meditation is a
than sitting, and often is in monastic environments, where walking meditation is a
common practice, as well as common chores.
common practice, as well as common chores.
common practice, as well as common chores.
If we are among those who "can't sit still," we should not dismiss our ability to
meditate on those grounds. Instead we should practice our meditation while walking
or some other activity during a time that is set aside everyday for meditation. If we
do this, we will achieve the same benefits of meditation as we would if we were
practicing in a seated posture. This should gradually make it possible for us to sit in
meditation, as well, although as said before, it is not necessary that one do so.
Thought for the Day: April 11, 2009
The practice of economy of words and actions are disciplines that keep the mind on
topic and actions purposefully done. This conserves valuable mental and physical
energy for when conditions demand it .
The practice of economy of words and actions are disciplines that keep the mind on
topic and actions purposefully done. This conserves valuable mental and physical
energy for when conditions demand it .
Thought for the Day: April 12, 2009
we try to know, that need not be known, and we spend much energy trying to know
we try to know, that need not be known, and we spend much energy trying to know
them. There are many things that we do, that could be left undone, and many things
left undone, that should be done, but were neglected because of our doing what
could be left undone. It is more difficult not to do things than it is to do them; for
often we interfere by doing things that would be done for us if we left them undone.
And thus the sage Chuang tse says: "I don't know about doing things; I just know
about leaving things alone."about leaving things alone."
we try to know, that need not be known, and we spend much energy trying to know
we try to know, that need not be known, and we spend much energy trying to know
them. There are many things that we do, that could be left undone, and many things
left undone, that should be done, but were neglected because of our doing what
could be left undone. It is more difficult not to do things than it is to do them; for
often we interfere by doing things that would be done for us if we left them undone.
And thus the sage Chuang tse says: "I don't know about doing things; I just know
about leaving things alone."about leaving things alone."
Thought for the Day: April 13, 2009
Thought for the Day: April 14, 2009
Buddhism, Hinduism, and to a lesser extent other religious schools of thought, have
within them various, and sometimes seemingly conflicting, philosophical systems.
Buddhism, has many. These systems are not designed as intellectual gymnastic
exercises, but rather to help us interpret our world and find our place in it. By
putting our world in a proper framework, we have a reference point that we can use
to discriminate right action, that action which leads to freedom, from wrong action,
or action that increases bondage. Bondage, in this sense, is simply holding
viewpoints about ourselves and our world that simply are not in harmony with the
way things are. Freedom is being free of these wrong views. Both the person who is
free and the person who is bound up see the same world; they just understand it
differently.
Sometimes we can be confused by the "levels" of philosophical systems, and this
leads us to wanting to practice the "highest." But, this is a completely wrong view, as
it is often the case that it is through understanding a "lower" system that a "higher"
system is understood. For many of us this is the case, and we do our selves harm by
trying to practice a system that is out of our reach. A humble approach here, is very
important, especially if one is not in constant contact with one's teacher. Whatever
we understand, we should practice; whatever we don't understand, we should leave
aside. If we practice this way, we will gradually climb the ladder of philosophical
systems and our understanding will broaden.
Buddhism, Hinduism, and to a lesser extent other religious schools of thought, have
within them various, and sometimes seemingly conflicting, philosophical systems.
Buddhism, has many. These systems are not designed as intellectual gymnastic
exercises, but rather to help us interpret our world and find our place in it. By
putting our world in a proper framework, we have a reference point that we can use
to discriminate right action, that action which leads to freedom, from wrong action,
or action that increases bondage. Bondage, in this sense, is simply holding
viewpoints about ourselves and our world that simply are not in harmony with the
way things are. Freedom is being free of these wrong views. Both the person who is
free and the person who is bound up see the same world; they just understand it
differently.
Sometimes we can be confused by the "levels" of philosophical systems, and this
leads us to wanting to practice the "highest." But, this is a completely wrong view, as
it is often the case that it is through understanding a "lower" system that a "higher"
system is understood. For many of us this is the case, and we do our selves harm by
trying to practice a system that is out of our reach. A humble approach here, is very
important, especially if one is not in constant contact with one's teacher. Whatever
we understand, we should practice; whatever we don't understand, we should leave
aside. If we practice this way, we will gradually climb the ladder of philosophical
systems and our understanding will broaden.
Thought for the Day: April 15, 2009
example. Now we all see things; we take this for granted. But, perhaps if we slowed
down a bit we wouldn't. Robert Feynman, the Noble prize winning physicist, is an
down a bit we wouldn't. Robert Feynman, the Noble prize winning physicist, is an
exception. He asked, for example, how it is that when he sees an object in front of
was made by the Buddha's cousin Ananda when the Buddha encouraged Ananda to
him, someone sitting nearby doesn't see the light of that object as well, as it moves
from its place to impinge on Feynman's eye. Feynman's question arises on the how
assumption that the light of the object moves to the eye from the object and that the
eye consciousness does not go to the object. A similar assumption, a wrong one, or
was made by the Buddha's cousin Ananda when the Buddha encouraged Ananda to
ask himself but according to Buddhism they are important questions to ask.. To
howpoint, in the Shurangama Sutra, the Buddha urges Ananda to inquire about the he
was aware of objects. Does the light of the object go to the eye, Shurangama or does
the eye consciousness go to the object, or do they meet in between, etc. the These
are such fundamental questions that few would ever think of asking them; of but
according to Buddhism they are important questions to ask.. To underlie the point,
in the nature of the mind.Shurangama Sutra, the Buddha urges Ananda to inquire
about the origins of not just seeing, but hearing, smelling, tasting, feeling, as well. In
all cases, Ananda's common sense answers are rebuffed by the Buddha as he
reveals the nature of the mind.
example. Now we all see things; we take this for granted. But, perhaps if we slowed
down a bit we wouldn't. Robert Feynman, the Noble prize winning physicist, is an
down a bit we wouldn't. Robert Feynman, the Noble prize winning physicist, is an
exception. He asked, for example, how it is that when he sees an object in front of
was made by the Buddha's cousin Ananda when the Buddha encouraged Ananda to
him, someone sitting nearby doesn't see the light of that object as well, as it moves
from its place to impinge on Feynman's eye. Feynman's question arises on the how
assumption that the light of the object moves to the eye from the object and that the
eye consciousness does not go to the object. A similar assumption, a wrong one, or
was made by the Buddha's cousin Ananda when the Buddha encouraged Ananda to
ask himself but according to Buddhism they are important questions to ask.. To
howpoint, in the Shurangama Sutra, the Buddha urges Ananda to inquire about the he
was aware of objects. Does the light of the object go to the eye, Shurangama or does
the eye consciousness go to the object, or do they meet in between, etc. the These
are such fundamental questions that few would ever think of asking them; of but
according to Buddhism they are important questions to ask.. To underlie the point,
in the nature of the mind.Shurangama Sutra, the Buddha urges Ananda to inquire
about the origins of not just seeing, but hearing, smelling, tasting, feeling, as well. In
all cases, Ananda's common sense answers are rebuffed by the Buddha as he
reveals the nature of the mind.
Thought for the Day: April 16, 2009
Over negation and under negation are both obstacles that the Buddha cautioned his
disciples to be aware of. For example, if we think that all is empty, that there is no
self or world, and therefore there is no point in striving to make our world better
and our lives better, this is over negation. In this instance we are overlaying an
ultimate viewpoint on a relative world. While the Buddha does say that all is empty,
he says this from the stand point of the ultimate truth. However, he also teaches in
many other instances that actions have consequences, that there is right and wrong,
etc These are relative truths. To cling to the ultimate truth and negate the relative
truth is nihilism. On the other hand, if we strive for a better life and work hard to be
successful, and even endeavor to benefit others in the process; and go on to attach
to these actions and allow them to become such a focus in our lives that we forget
everything else; this is under negation. Under negation is getting so caught up in our
relative world that we lose sight of its empty nature. Somewhere between under
negation and over negation is the Middle Way that the Buddha expounded.negation
and over negation is the Middle Way that the Buddha expounded.
Over negation and under negation are both obstacles that the Buddha cautioned his
disciples to be aware of. For example, if we think that all is empty, that there is no
self or world, and therefore there is no point in striving to make our world better
and our lives better, this is over negation. In this instance we are overlaying an
ultimate viewpoint on a relative world. While the Buddha does say that all is empty,
he says this from the stand point of the ultimate truth. However, he also teaches in
many other instances that actions have consequences, that there is right and wrong,
etc These are relative truths. To cling to the ultimate truth and negate the relative
truth is nihilism. On the other hand, if we strive for a better life and work hard to be
successful, and even endeavor to benefit others in the process; and go on to attach
to these actions and allow them to become such a focus in our lives that we forget
everything else; this is under negation. Under negation is getting so caught up in our
relative world that we lose sight of its empty nature. Somewhere between under
negation and over negation is the Middle Way that the Buddha expounded.negation
and over negation is the Middle Way that the Buddha expounded.
Thought for the Day: April 17, 2009
circumstances of the novel would not be able to evolve into a story we wish to
circumstances of the novel would not be able to evolve into a story we wish to
read. All that takes place within the novel are understood within that context. If we
were to pluck a character out of the novel and stand him alone, he would be
stripped of all meaning. This is because his importance or lack thereof is relative to
the novel. Relative or conventional truth is something like this. This is the world
we are all familiar with.
we are all familiar with.
Ultimate truth, on the other hand, is not conceptual in the sense that it does not
lend itself to being understood in a familiar framework.. In fact, all attempts to
categorize it, or find a familiar reference point by which we may approach it, are
doomed to fail. These kinds of attempts tend to veil it, rather than reveal it. If we
imagine for a moment plucking a character from a novel, or a circumstance, etc; and
try to imagine what those might be without reference to the novel, we begin to see
how Buddhism encourages us to contemplate the people, things, and events of our
lives (through meditation.)
circumstances of the novel would not be able to evolve into a story we wish to
circumstances of the novel would not be able to evolve into a story we wish to
read. All that takes place within the novel are understood within that context. If we
were to pluck a character out of the novel and stand him alone, he would be
stripped of all meaning. This is because his importance or lack thereof is relative to
the novel. Relative or conventional truth is something like this. This is the world
we are all familiar with.
we are all familiar with.
Ultimate truth, on the other hand, is not conceptual in the sense that it does not
lend itself to being understood in a familiar framework.. In fact, all attempts to
categorize it, or find a familiar reference point by which we may approach it, are
doomed to fail. These kinds of attempts tend to veil it, rather than reveal it. If we
imagine for a moment plucking a character from a novel, or a circumstance, etc; and
try to imagine what those might be without reference to the novel, we begin to see
how Buddhism encourages us to contemplate the people, things, and events of our
lives (through meditation.)
Thought for the Day: April 18, 2009
Happiness is often tied to success or lack thereof. If we succeed, we are happy, if
we fail we are not. We create this kind of happiness by our thinking. Someone may
become happy when he succeeds in committing an act that brings another person
great harm or loss. It does not take much reflection to see that it is not enough to
seek happiness; but we must also ask ourselves if the happiness we are seeking will
make other people happy, as well
Happiness is often tied to success or lack thereof. If we succeed, we are happy, if
we fail we are not. We create this kind of happiness by our thinking. Someone may
become happy when he succeeds in committing an act that brings another person
great harm or loss. It does not take much reflection to see that it is not enough to
seek happiness; but we must also ask ourselves if the happiness we are seeking will
make other people happy, as well
Thought for the Day: April 19, 2009
teachers from deluded ones. In the beginning we should study sutras that were
teachers from deluded ones. In the beginning we should study sutras that were
sutras that were actually spoken by the Buddha. While there are many good modern
that were actually spoken by the Buddha. While there are many good modern
actually spoken by the Buddha. While there are many good modern texts, there are
also many that simply reflect an author's inferior understanding of Buddhism. If we
first ground ourselves in the Buddha's own words, we will gain the ability to
discriminate what actually falls within the Buddhist path, from that which is outside
it. By doing this, we create a proper framework for our practice. We will gain the
ability to recognize reliable teachers and teachings.
Good teachers are very rare. The mark of a truly excellent teacher is the complete
absence of any selfish motivation and a true concern for the welfare of others.
Effortlessly compassion and wisdom flow from them without seeking any reward.
While it is possible to find such great masters, we should not be discouraged if we
don't. There are many who teach the authentic dharma that are at various stages of
development themselves. These teachers maintain pure discipline and are
knowledgeable sources of Buddhist doctrine. If we study authentic teachings
ourselves, we will be able to recognize these teachers.
teachers from deluded ones. In the beginning we should study sutras that were
teachers from deluded ones. In the beginning we should study sutras that were
sutras that were actually spoken by the Buddha. While there are many good modern
that were actually spoken by the Buddha. While there are many good modern
actually spoken by the Buddha. While there are many good modern texts, there are
also many that simply reflect an author's inferior understanding of Buddhism. If we
first ground ourselves in the Buddha's own words, we will gain the ability to
discriminate what actually falls within the Buddhist path, from that which is outside
it. By doing this, we create a proper framework for our practice. We will gain the
ability to recognize reliable teachers and teachings.
Good teachers are very rare. The mark of a truly excellent teacher is the complete
absence of any selfish motivation and a true concern for the welfare of others.
Effortlessly compassion and wisdom flow from them without seeking any reward.
While it is possible to find such great masters, we should not be discouraged if we
don't. There are many who teach the authentic dharma that are at various stages of
development themselves. These teachers maintain pure discipline and are
knowledgeable sources of Buddhist doctrine. If we study authentic teachings
ourselves, we will be able to recognize these teachers.
Thought for the Day: April 20, 2009
A Buddhist saying goes: "To use your blessings, exhausts your blessings." When
good fortune comes our way we must guard it and remain internally unmoved.
A Buddhist saying goes: "To use your blessings, exhausts your blessings." When
good fortune comes our way we must guard it and remain internally unmoved.
Thought for the Day: April 21, 2009
Many teachers today are advising their students to do many short sessions
throughout the day. I have noticed this advice being given more in the last few
years than I have previously. Perhaps it is because many Asian and Indian teachers
have been living in America and Europe for many years now and think this is a
better way for Westerners to approach meditation. It very well may be.
There are many times throughout the day, when even very busy people have five or
ten minutes free. These times could be used for meditation. In addition, even when
caught up in the midst of work, it might be better to break away and practice
meditation.
One of the difficulties faced by meditators is the inability to detach from a busy
mind. Everything is easy when we have a controlled environment like a meditation
hall or a quiet retreat place in the country; but we have great difficulty outside this
controlled framework. By practicing meditation in the midst of activities we will
develop real meditation skill that is not reliant upon favorable conditions,or
obstructed by unfavorable ones.
Many teachers today are advising their students to do many short sessions
throughout the day. I have noticed this advice being given more in the last few
years than I have previously. Perhaps it is because many Asian and Indian teachers
have been living in America and Europe for many years now and think this is a
better way for Westerners to approach meditation. It very well may be.
There are many times throughout the day, when even very busy people have five or
ten minutes free. These times could be used for meditation. In addition, even when
caught up in the midst of work, it might be better to break away and practice
meditation.
One of the difficulties faced by meditators is the inability to detach from a busy
mind. Everything is easy when we have a controlled environment like a meditation
hall or a quiet retreat place in the country; but we have great difficulty outside this
controlled framework. By practicing meditation in the midst of activities we will
develop real meditation skill that is not reliant upon favorable conditions,or
obstructed by unfavorable ones.
Thought for the Day: April 22, 2009
Keeping one's motivation both clear and pure can be a complicated process. We all
know, for example, that saving lives is a good thing, on the surface, at least. But, if
we dig deeper, we will see that just how good will vary according to our motivation.
Our job may be with a pharmaceutical company, for example, that will derive great
financial gain by its discoveries, gains that will be shared by the scientists involved
in these discoveries. If we happen to be one of them, we stand to gain a great deal if
our research leads to a cure. The thought of monetary gain can become our primary
motivation, and our reward limited to a monetary one. This is why it is so important
to develop a genuine concern for the welfare of others; for without it is very
difficult to develop the pure motivation necessary to not only do right actions, but
do them for the right reasons, as well.
Keeping one's motivation both clear and pure can be a complicated process. We all
know, for example, that saving lives is a good thing, on the surface, at least. But, if
we dig deeper, we will see that just how good will vary according to our motivation.
Our job may be with a pharmaceutical company, for example, that will derive great
financial gain by its discoveries, gains that will be shared by the scientists involved
in these discoveries. If we happen to be one of them, we stand to gain a great deal if
our research leads to a cure. The thought of monetary gain can become our primary
motivation, and our reward limited to a monetary one. This is why it is so important
to develop a genuine concern for the welfare of others; for without it is very
difficult to develop the pure motivation necessary to not only do right actions, but
do them for the right reasons, as well.
Thought for the Day: April 23, 2009
"Ignorance" in our everyday usage, has a negative connotation, and sometimes this
colors our thought when we read Buddhist texts. When Buddhism speaks of
ignorance, it does not mean that we don't know something that we should; but rather
that we simply don't know. In this sense ignorance is describing the plight we all
share as unenlightened living beings. It has no negative connotation. It is as if you
saw a friend who had a stain on his shirt that he was unaware of. He is ignorant of
the stain. He is not aware of the state of affairs; unless someone points it out to him.
It is quite natural for him not to know unless he discovers it or someone points it
out to him. Until that time, he is ignorant of it.
In a similar sense, as common unenlightened living beings, we are ignorant of our
own true nature. We fail to see it because of false thinking and attachments, which
distracts us and keeps it veiled. But this is "normal" and the nature of our world.
That is why this kind of ignorance is called "fundamental" ignorance. We study the
Buddha dharma to recognize the problem, and we practice Buddhism to dissolve it.
"Ignorance" in our everyday usage, has a negative connotation, and sometimes this
colors our thought when we read Buddhist texts. When Buddhism speaks of
ignorance, it does not mean that we don't know something that we should; but rather
that we simply don't know. In this sense ignorance is describing the plight we all
share as unenlightened living beings. It has no negative connotation. It is as if you
saw a friend who had a stain on his shirt that he was unaware of. He is ignorant of
the stain. He is not aware of the state of affairs; unless someone points it out to him.
It is quite natural for him not to know unless he discovers it or someone points it
out to him. Until that time, he is ignorant of it.
In a similar sense, as common unenlightened living beings, we are ignorant of our
own true nature. We fail to see it because of false thinking and attachments, which
distracts us and keeps it veiled. But this is "normal" and the nature of our world.
That is why this kind of ignorance is called "fundamental" ignorance. We study the
Buddha dharma to recognize the problem, and we practice Buddhism to dissolve it.
Thought for the Day: April 24, 2009
of love by comparing it with hate, we unnecessarily tether love to hate, and this of
love by comparing it with hate, we unnecessarily tether love to hate, and this
prevents us from realizing its boundless nature. Thinking in terms of opposites in
this way only increases dualistic thinking.this way only increases dualistic
thinking.this way only increases dualistic thinking.this way only increases dualistic
thinking.
of love by comparing it with hate, we unnecessarily tether love to hate, and this of
love by comparing it with hate, we unnecessarily tether love to hate, and this
prevents us from realizing its boundless nature. Thinking in terms of opposites in
this way only increases dualistic thinking.this way only increases dualistic
thinking.this way only increases dualistic thinking.this way only increases dualistic
thinking.
Thought for the Day: April 25, 2009
There is a saying:"When the student is ready, the Teacher appears." While it is
important to have a teacher, it is more important to be ready. There are many
examples of students who have had the good fortune to live under the guidance of a
good teacher, and yet not reach understanding, whereas a newcomer who has done
his homework arrives and hears only a few words from the Master and attains great
benefit. (I witnessed this many times during my ten years as a monk.) Teachings
must fall on fertile soil; and so all of us, whether we have a teacher or not, must
cultivate our own mind, as well as moral and ethical discipline leading to virtue, to
benefit from good teachings. The guidance of a teacher will come when it is needed.
The above is true even for those of us who have practiced for many years. I
remember many times not understanding key instructions from my teacher that I
would have understood if I had been more diligent in my own practice. It is a very
painful to look back upon opportunities missed for hindsight cannot resurrect them.
The dharma is ever changing and not fixed and seeing the nature of the mind is very
elusive. If an opportunity is missed it will never come again in the same way; so it is
pointless to calculate or project a response. This is why sincerity is so important.
One must rely on one's own spontaneity to carry one through a difficult encounter;
and if we are lazy in our practice we surely won't have it.
There is a saying:"When the student is ready, the Teacher appears." While it is
important to have a teacher, it is more important to be ready. There are many
examples of students who have had the good fortune to live under the guidance of a
good teacher, and yet not reach understanding, whereas a newcomer who has done
his homework arrives and hears only a few words from the Master and attains great
benefit. (I witnessed this many times during my ten years as a monk.) Teachings
must fall on fertile soil; and so all of us, whether we have a teacher or not, must
cultivate our own mind, as well as moral and ethical discipline leading to virtue, to
benefit from good teachings. The guidance of a teacher will come when it is needed.
The above is true even for those of us who have practiced for many years. I
remember many times not understanding key instructions from my teacher that I
would have understood if I had been more diligent in my own practice. It is a very
painful to look back upon opportunities missed for hindsight cannot resurrect them.
The dharma is ever changing and not fixed and seeing the nature of the mind is very
elusive. If an opportunity is missed it will never come again in the same way; so it is
pointless to calculate or project a response. This is why sincerity is so important.
One must rely on one's own spontaneity to carry one through a difficult encounter;
and if we are lazy in our practice we surely won't have it.
Thought for the Day: April 26, 2009
Many people who do not meditate believe that it is a practice difficult to understand
and are intimidated by it. The fact is however that it is not the process of meditation
that is difficult, but rather having the patience to allow the shear simplicity of it to do
its work.. Our culture is such a result driven one that we expect results we can see
with every undertaking we do; a box that meditation does not lend itself to. But,
rather like a tree we plant, the growth derived from meditation is very subtle and not
noticed on a daily or even monthly basis. This, rather than the technique, is what
many mean when they say meditation is difficult.
It is also difficult for many to meditate because meditation's mirror is so honest. The
more skilled we become, the more polished and uncompromising this mirror
becomes. There is no place to hide, unless one abandons the practice; an option that
unfortunately many choose. There is no question that meditation will demand
change, enlightenment itself is but change and transformation, and so those who
wish to pursue meditation, must be willing to change. This is very important.
Meditation will stretch its reach into our daily lives, for it is not confined to the
meditation cushion. Coarse and one sided views about how things should be, should
yield to openness. Those who bend find their way; those who don't break..
Many people who do not meditate believe that it is a practice difficult to understand
and are intimidated by it. The fact is however that it is not the process of meditation
that is difficult, but rather having the patience to allow the shear simplicity of it to do
its work.. Our culture is such a result driven one that we expect results we can see
with every undertaking we do; a box that meditation does not lend itself to. But,
rather like a tree we plant, the growth derived from meditation is very subtle and not
noticed on a daily or even monthly basis. This, rather than the technique, is what
many mean when they say meditation is difficult.
It is also difficult for many to meditate because meditation's mirror is so honest. The
more skilled we become, the more polished and uncompromising this mirror
becomes. There is no place to hide, unless one abandons the practice; an option that
unfortunately many choose. There is no question that meditation will demand
change, enlightenment itself is but change and transformation, and so those who
wish to pursue meditation, must be willing to change. This is very important.
Meditation will stretch its reach into our daily lives, for it is not confined to the
meditation cushion. Coarse and one sided views about how things should be, should
yield to openness. Those who bend find their way; those who don't break..
Thought for the Day: April 27, 2009
If you lived alone in the country you might get to know the birds, rodents, and
various other creatures very well. If you pay attention, you would learn their habits,
their diets, and the meaning of their various calls and posturings. Nevertheless,
despite this familiarity, there would persist a desire to know their names (assuming
you already didn't, of course.) This desire to label things has perplexed yogis and
mystics for centuries, and volumes of philosophical literature has been written about
it. All of us have this predisposition. It is very peculiar because the name tells us
nothing about the thing, or being, at all, and yet we assume it does. If I were to stroll
through a park with a friend, for example, and I noticed a bird I hadn't seen before, I
would likely be inclined to inquire its name. Upon being told, I would rest content
thinking I had gathered some information about the bird. But, all I gathered was
information about how it is described in my language; it would be something else in
Japanese, or Chinese, or Persian, or Greek.. In short, although I think I learned
something about the bird, I learned nothing. The same is true for everything that can
be named.
There is no problem with knowing the name of something, we could not
communicate otherwise. The problem lies in the assumption that knowing the name
gives us information about the thing named. This greatly limits our ability to
appreciate our world. A Buddhist scholar, for example, may be able to tell you all
the names of all the patriarchs of the Chan lineage, their places of birth, where they
lived , when they died, and yet know nothing of their teachings. Another, may be
able to recite the twenty-one profitable kinds of consciousness, the twelve
unprofitable, the thirty-six resultant, and the twenty functional, and yet not be able
to identify a single one in his own mind stream. Moreover, his students diligently
taking notes, would think they are learning something.
If you lived alone in the country you might get to know the birds, rodents, and
various other creatures very well. If you pay attention, you would learn their habits,
their diets, and the meaning of their various calls and posturings. Nevertheless,
despite this familiarity, there would persist a desire to know their names (assuming
you already didn't, of course.) This desire to label things has perplexed yogis and
mystics for centuries, and volumes of philosophical literature has been written about
it. All of us have this predisposition. It is very peculiar because the name tells us
nothing about the thing, or being, at all, and yet we assume it does. If I were to stroll
through a park with a friend, for example, and I noticed a bird I hadn't seen before, I
would likely be inclined to inquire its name. Upon being told, I would rest content
thinking I had gathered some information about the bird. But, all I gathered was
information about how it is described in my language; it would be something else in
Japanese, or Chinese, or Persian, or Greek.. In short, although I think I learned
something about the bird, I learned nothing. The same is true for everything that can
be named.
There is no problem with knowing the name of something, we could not
communicate otherwise. The problem lies in the assumption that knowing the name
gives us information about the thing named. This greatly limits our ability to
appreciate our world. A Buddhist scholar, for example, may be able to tell you all
the names of all the patriarchs of the Chan lineage, their places of birth, where they
lived , when they died, and yet know nothing of their teachings. Another, may be
able to recite the twenty-one profitable kinds of consciousness, the twelve
unprofitable, the thirty-six resultant, and the twenty functional, and yet not be able
to identify a single one in his own mind stream. Moreover, his students diligently
taking notes, would think they are learning something.
Thought for the Day: April 28, 2009
The vast array of Buddhist meditation techniques and philosophical literature can be
intimidating. This is sort of like going into a fine restaurant and having difficulty
deciding what to order because there are so many choices. We can make our task
easier by asking ourselves what we intend to accomplish by our selection. Do we
want food to give us energy, food to slim down, food to put weight on, food to
entertain etc. It is the same when we select a Buddhist practice. We should begin by
contemplating our strengths and weaknesses, and select a practices that further
develops our strong points and eliminates our weak one's. Buddhism goes into great
detail on how to develop qualities such as generosity, patience, kindness, focus,
wisdom, steadfastness, and eliminate unwholesome ones such as impatience,
stinginess, greed, lustfulness, anger, etc. When we examine our mind and familiarize
ourselves with our strengths and weaknesses we will be naturally more receptive to
those teachings we need the most.
The vast array of Buddhist meditation techniques and philosophical literature can be
intimidating. This is sort of like going into a fine restaurant and having difficulty
deciding what to order because there are so many choices. We can make our task
easier by asking ourselves what we intend to accomplish by our selection. Do we
want food to give us energy, food to slim down, food to put weight on, food to
entertain etc. It is the same when we select a Buddhist practice. We should begin by
contemplating our strengths and weaknesses, and select a practices that further
develops our strong points and eliminates our weak one's. Buddhism goes into great
detail on how to develop qualities such as generosity, patience, kindness, focus,
wisdom, steadfastness, and eliminate unwholesome ones such as impatience,
stinginess, greed, lustfulness, anger, etc. When we examine our mind and familiarize
ourselves with our strengths and weaknesses we will be naturally more receptive to
those teachings we need the most.
Thought for the Day: April 29, 2009
Being a kind person and being kind are not necessarily the same thing. As Buddhists
we cultivate natural kindness. This is the kindness that wells forth from deep within
and flows effortlessly. It is kindness born of the realization of the interconnectedness
of ourselves and others. When we are in the presence of a great master we feel
special because this uncontrived kindness radiates from him or her. This ability of a
great teacher to make everyone feel special is a rather remarkable quality, and the fact
that it flows forth effortlessly is indeed amazing. This is kindness born of realization.
Then there is us common people, who having little realization must put forth an
effort to be kind to everyone. Our kindness is often contrived and formal, cultural,
and social. But, it is a start. From here we have to actually meditate on kindness so
that we can deepen our understanding of it, and see that understanding kindness
means understanding the interconnectedness we all share. Being kind to oneself is
the starting point, gradually extending this to family, friends and enemies.
Being a kind person and being kind are not necessarily the same thing. As Buddhists
we cultivate natural kindness. This is the kindness that wells forth from deep within
and flows effortlessly. It is kindness born of the realization of the interconnectedness
of ourselves and others. When we are in the presence of a great master we feel
special because this uncontrived kindness radiates from him or her. This ability of a
great teacher to make everyone feel special is a rather remarkable quality, and the fact
that it flows forth effortlessly is indeed amazing. This is kindness born of realization.
Then there is us common people, who having little realization must put forth an
effort to be kind to everyone. Our kindness is often contrived and formal, cultural,
and social. But, it is a start. From here we have to actually meditate on kindness so
that we can deepen our understanding of it, and see that understanding kindness
means understanding the interconnectedness we all share. Being kind to oneself is
the starting point, gradually extending this to family, friends and enemies.
Developing a practice of meditation depends more on one's dedication and sincerity
than the practice itself, at least the first few years. There is often a temptation to try
new practices, sort of like we change cars and clothing. But, this makes little
difference because the same person is driving the car and wearing the clothes. As
long as we select a form of meditation that is rooted in authentic Buddhist teachings,
we can rest assured that it will take us a long way towards our goal without having to
change techniques. Most techniques are deceptively simple on the surface; but
become more and more subtle as we dedicate ourselves to practicing them. If we
change our practice before discovering the subtlety of our practice, then it is likely
we will do the same with any practice we do. Serial practitioners generally go
nowhere.
If one is comfortable with a practice at the beginning, one will generally be
comfortable in the end. Therefore, in selecting a practice, select one that feel right. A
good teacher can often help one do this, but if one is not available, a little study and
trying out a few methods, will usually be enough to find a suitable practice. The rest
will follow if through perseverance one discovers that seemingly simple practices can
powerfully effect the way we see ourselves and our world.
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