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Hatred is one of Buddhism's "Three Poisons;" the others are Greed and Stupidity. Hatred is a disturbing
accumulated over a long period of time. Thus the saying: "Wood gathered over many months can be
destroyed in a single blaze."
In the Dharmapada the Buddha cautions: "Hatred only hurts the hater." Where there is hatred there is a
fire burning inside; it makes no difference whether the hatred is expressed or locked within. Hatred is
harbor hatred; but even though we have been wronged, it makes little sense to heap more wrong upon
wrong.
I knew a Tibetan Master, HH Kusum Lingpa, who endured thirteen years in a Chinese prison. He was
often tortured. Once he was told to renounce the Buddha. When he refused he had his knuckles crushed
with a hammer. One by one they were crushed as he repeatedly refused to renounce the Buddha. Yet, he
still looked upon his captures with compassion, knowing the suffering their actions would bring upon
them. If he had harbored hatred, in additions to broken bones he would have a poisoned heart.
Loving someone we have cause to love is wonderful; but loving someone we have cause to hate is better.
The Buddha taught that we should look at all living beings as equal; equal in the sense that they are all
drowning in the sea of birth, death, and ignorance. It is by deepening our understanding of this fact that
we can gradually undermine and eliminate the tendency to give rise to hatred.
*** *** ***
Stupidity is one of Buddhism's "Three Poisons;" the others are Greed and Hatred. Stupidity in the
context used here has the connotation that is fundamental and does not have the same negative
implication as we are accustomed to. It is a condition we are all born with. We lack an awareness of our
true nature and have a self-centered view of the world. This leads us to engage in all manner of selfish
activity and by so doing create the propensity to continually do so, day after day, month after month, year
after year, life after life. This kind of selfish activity enforces the false view of self and this is stupidity.
Stupidity is also a failure to remain on topic while doing things. It is a scattering of attention and not
engaging in actions in a mindful way. It is doing things with one's body here and mind elsewhere. The
underlying problem of this lack of focus is a failure to appreciate that all actions are potentially very
Buddha's teachings within our activities; we do not see this if we are not focused, and thus potentially
enlightening actions, become Stupid actions.
*** *** ***
Thought for the Day: April 3, 2010
In the world we are taught that if we perform well we will be rewarded with better pay, become leaders,
have many friends, and generally live better lives. We assume that we will know what to do with lots of
money so we work to get it. We like being liked and we strive for recognition from our peers. We want
big houses and other signs of achievement. This is the way the world works.
monastery has a currency called merit, there is a hierarchy amongst monks and nuns, basically seniority, If
you were to leave the world and become a monk or nun you would find the same dynamics at play. The
that determines who walks in front of the line, who sits in the front row, basically the same stuff as large
corporations. Accumulated merit moves you up the ladder. Basically, a worldly game.
It takes years for a monk or nun to realize he is basically a common person packaged a little different
from everyone else, surrounded by icons, the ever present witnesses of the games of the monastics. The
realization for the monk or nun who sees that all the trivialities of the world cannot be masked by
monastic robes of holy surroundings is a paradigm shift. The paradox is that until a monk or nun realizes
that they are but common people, they will be unable to wear their robes properly.
The same is true for worldly people. The world properly viewed is just a big monastery providing all the
opportunity to develop merit and virtue that monastics have. But, as long as we play the worldly game by
worldly rules we will drown in its mundaneness no matter how high we climb socially. But, as soon as we
approach the world as a person of virtue it will become a field of blessings.
*** *** ***
In the world we are taught that if we perform well we will be rewarded with better pay, become leaders,
have many friends, and generally live better lives. We assume that we will know what to do with lots of
money so we work to get it. We like being liked and we strive for recognition from our peers. We want
big houses and other signs of achievement. This is the way the world works.
monastery has a currency called merit, there is a hierarchy amongst monks and nuns, basically seniority, If
you were to leave the world and become a monk or nun you would find the same dynamics at play. The
that determines who walks in front of the line, who sits in the front row, basically the same stuff as large
corporations. Accumulated merit moves you up the ladder. Basically, a worldly game.
It takes years for a monk or nun to realize he is basically a common person packaged a little different
from everyone else, surrounded by icons, the ever present witnesses of the games of the monastics. The
realization for the monk or nun who sees that all the trivialities of the world cannot be masked by
monastic robes of holy surroundings is a paradigm shift. The paradox is that until a monk or nun realizes
that they are but common people, they will be unable to wear their robes properly.
The same is true for worldly people. The world properly viewed is just a big monastery providing all the
opportunity to develop merit and virtue that monastics have. But, as long as we play the worldly game by
worldly rules we will drown in its mundaneness no matter how high we climb socially. But, as soon as we
approach the world as a person of virtue it will become a field of blessings.
*** *** ***
Thought for the Day: April 4, 2010
Self inquiry, asking oneself, "Who am I?" is a practice common to all Buddhist traditions. The question
will lead one guessing at first as one goes through the most common notions we entertain when
ascribing the "I" to the body mind complex, the doer, the many ways we verbally, to ourselves or others,
talk about ourselves. However, the question will eventually settle into a feeling of doubt, consuming all our
ordinary discriminatory mental wanderings and we will find ourselves settled in the question itself. This
doubt is what has to be maintained, it is a feeling. The feeling of doubt is how we know the question is in
our mind. The words are lost and it is the feeling of doubt that we maintain. Maintaining this feeling of doubt
is the practice of self-inquiry.
*** *** ***
Self inquiry, asking oneself, "Who am I?" is a practice common to all Buddhist traditions. The question
will lead one guessing at first as one goes through the most common notions we entertain when
ascribing the "I" to the body mind complex, the doer, the many ways we verbally, to ourselves or others,
talk about ourselves. However, the question will eventually settle into a feeling of doubt, consuming all our
ordinary discriminatory mental wanderings and we will find ourselves settled in the question itself. This
doubt is what has to be maintained, it is a feeling. The feeling of doubt is how we know the question is in
our mind. The words are lost and it is the feeling of doubt that we maintain. Maintaining this feeling of doubt
is the practice of self-inquiry.
*** *** ***
Thought for the Day: April 5, 2010
I have been reading some stories written by Richard Feynman about his life as a Nobel Prize winning
problems and solving them through his unconventional means. His unconventional ways, new at the
time, have become standard procedures for solving many of the problems of physics today, the Feynman
Diagrams, the most famous example.
He writes that once he was in his bathroom and got curious about how ants move and in particular how
sometimes their paths are almost perfectly straight. So he decided to put some sugar at one end of his
bathtub and see how straight their path would be to it and then how straight their return path would be.
It turned out it took six hours for one aunt to discover the sugar. Feynman waited the entire six hours.
He waited an additional six hours to notice the patterns of their trails as others discovered the sugar and
returned to their nest. He spent the whole day watching this just to satisfy his curiosity. He discovered
that the path the ants made to the sugar were more erratic than the path of return, because the aunts
somehow were aware of the proceeding ants return and improved upon it slightly until pretty soon the
return trail was virtually straight. Feynman while discussing this remarked that it only took patience.
I have read a good deal from Feynman's life now and it is his ability to not be afraid to look into
something that others might seem trivial with incredible patience until he satisfies his curiosity. This kind
of patience and fearlessness to take seriously seeming trivial pursuits later would lead him to discover the
reason the Space Shuttle Challenger exploded killing all the astronauts. The sheer simplicity of Feynman's
discovery shocked the entire Congressional committee of physicists of whom Feynman was a member.
Another example of Feynman's incredible patience with himself and equally important ability to focus
wholeheartedly on what others may find trivial occurred in the dining hall of Caltech University. Someone
playfully threw a plate in the air. Feynman noticed the plate's logo seemed to be spinning faster than the
plate. He decided to see if he could figure out why. He first had to calculate how the amount of wobble
affected the apparent amount of spin of the logo and its relation to the spin of the plate (it turned out
about two to one.) Everyone thought he was silly for spending so much time on the problem. It turned
out, however, that it was some of the lessons he learned through his calculations of the wobbling plate
that would one day become fundamental to his discoveries that would lead him to earning the Nobel
Prize in physics.
These two qualities that Feynman had are essential for us as Buddhists: (1) the ability to be incredibly
patient and (2) fearless disregard for what others may think. The Dharma path will often lead us in
directions that will require these two qualities. They are in many ways the two of the most important
qualities a Cultivator of the Way can develop.
*** *** ***
I have been reading some stories written by Richard Feynman about his life as a Nobel Prize winning
problems and solving them through his unconventional means. His unconventional ways, new at the
time, have become standard procedures for solving many of the problems of physics today, the Feynman
Diagrams, the most famous example.
He writes that once he was in his bathroom and got curious about how ants move and in particular how
sometimes their paths are almost perfectly straight. So he decided to put some sugar at one end of his
bathtub and see how straight their path would be to it and then how straight their return path would be.
It turned out it took six hours for one aunt to discover the sugar. Feynman waited the entire six hours.
He waited an additional six hours to notice the patterns of their trails as others discovered the sugar and
returned to their nest. He spent the whole day watching this just to satisfy his curiosity. He discovered
that the path the ants made to the sugar were more erratic than the path of return, because the aunts
somehow were aware of the proceeding ants return and improved upon it slightly until pretty soon the
return trail was virtually straight. Feynman while discussing this remarked that it only took patience.
I have read a good deal from Feynman's life now and it is his ability to not be afraid to look into
something that others might seem trivial with incredible patience until he satisfies his curiosity. This kind
of patience and fearlessness to take seriously seeming trivial pursuits later would lead him to discover the
reason the Space Shuttle Challenger exploded killing all the astronauts. The sheer simplicity of Feynman's
discovery shocked the entire Congressional committee of physicists of whom Feynman was a member.
Another example of Feynman's incredible patience with himself and equally important ability to focus
wholeheartedly on what others may find trivial occurred in the dining hall of Caltech University. Someone
playfully threw a plate in the air. Feynman noticed the plate's logo seemed to be spinning faster than the
plate. He decided to see if he could figure out why. He first had to calculate how the amount of wobble
affected the apparent amount of spin of the logo and its relation to the spin of the plate (it turned out
about two to one.) Everyone thought he was silly for spending so much time on the problem. It turned
out, however, that it was some of the lessons he learned through his calculations of the wobbling plate
that would one day become fundamental to his discoveries that would lead him to earning the Nobel
Prize in physics.
These two qualities that Feynman had are essential for us as Buddhists: (1) the ability to be incredibly
patient and (2) fearless disregard for what others may think. The Dharma path will often lead us in
directions that will require these two qualities. They are in many ways the two of the most important
qualities a Cultivator of the Way can develop.
*** *** ***
earthquakes throughout the world which brings to mind the question of why they are happening. much
as individual karma functions on a single individual. The principle is the same: whatever causes we plant
will one day have its effect.
blessings evidenced by the prosperity it enjoys now. Perhaps this has to do with the nation struggling so
hard in its formation for the rights of the individual. Accumulated causes are no doubt the reason for
prosperity now. However, I would say, that these blessings are being rapidly exhausted because instead of
the blessings being guarded and treasured, they are being taken for granted and this has led the people as
a nation towards being greedy and having a disregard for others. This is generating negative collective
karma that if not corrected will eventually lead to America's downfall.
While we may do our part to create positive collective and individual karma, we cannot alone change the
course of an entire nation, city, or region; or, at least, it is unlikely we can. Luminaries like Mahatma
Gandhi are exceptions where individual karma had its effect on the collective karma of millions of people.
HH the Dali Lama is a modern day example of a single individual's individual karma effecting the collective
karma entire nations through his tireless teaching.
As common people it is generally advised that we concentrate on our individual karma and focusing on
eliminating our own faults of greed, hatred, and the many disturbing emotions. By concentrating on our
own faults we indirectly benefit the society of which we are members. It is only when we have thoroughly
cleaned up the fruit of our past actions that we can truly and unselfishly focus on the collective karma of the
society of which we are members.
The Buddhist have a saying "a clay bodhisattva cannot cross the river of suffering himself, how can he
take others across?" As common people we should avoid the temptation to teach in favor of cultivating
the thirst to learn. The great Chan master Seng Chao cautions: "beware of the person who is trying to
help you." We don't want to be one of these "helpful" people who is offering to clean up everyone else"s
house while his own is a filthy mess. This does not mean that we shouldn't teach what we know. But,
rather that our emphasis should be our own self development so that we have something truly worthwhile
to offer.
* * *
as individual karma functions on a single individual. The principle is the same: whatever causes we plant
will one day have its effect.
blessings evidenced by the prosperity it enjoys now. Perhaps this has to do with the nation struggling so
hard in its formation for the rights of the individual. Accumulated causes are no doubt the reason for
prosperity now. However, I would say, that these blessings are being rapidly exhausted because instead of
the blessings being guarded and treasured, they are being taken for granted and this has led the people as
a nation towards being greedy and having a disregard for others. This is generating negative collective
karma that if not corrected will eventually lead to America's downfall.
While we may do our part to create positive collective and individual karma, we cannot alone change the
course of an entire nation, city, or region; or, at least, it is unlikely we can. Luminaries like Mahatma
Gandhi are exceptions where individual karma had its effect on the collective karma of millions of people.
HH the Dali Lama is a modern day example of a single individual's individual karma effecting the collective
karma entire nations through his tireless teaching.
As common people it is generally advised that we concentrate on our individual karma and focusing on
eliminating our own faults of greed, hatred, and the many disturbing emotions. By concentrating on our
own faults we indirectly benefit the society of which we are members. It is only when we have thoroughly
cleaned up the fruit of our past actions that we can truly and unselfishly focus on the collective karma of the
society of which we are members.
The Buddhist have a saying "a clay bodhisattva cannot cross the river of suffering himself, how can he
take others across?" As common people we should avoid the temptation to teach in favor of cultivating
the thirst to learn. The great Chan master Seng Chao cautions: "beware of the person who is trying to
help you." We don't want to be one of these "helpful" people who is offering to clean up everyone else"s
house while his own is a filthy mess. This does not mean that we shouldn't teach what we know. But,
rather that our emphasis should be our own self development so that we have something truly worthwhile
to offer.
* * *
Thought for the Day: April 7, 2010
Yesterday a dharma practitioner contacted me for advice on how to get rid of a "female spirit of some
kind" that is haunting him constantly for two years. He has been to several Tibetan teachers and a Chod
master to try and get rid of this "spirit."
There are many ghosts and spirits that can come to trouble dharma cultivators. My teacher, Master Hua,
advised his students to simply not pay any attention to them. If our practice is strong they should not be
able to bring any harm; so the key is to build a stronger practice and use adversity as a reminder of the
importance to do so. Ghosts and spirits should be viewed impartially, like a petty annoyance, as one
might view a fly buzzing about while we are meditating. If a bug were crawling on our face, we would
not bother our teachers with advice about how to get rid of it; we would just concentrate on our
cultivation. This is how we should deal with ghosts and spirits. The real enemy is our disturbing
emotions, anger, hate, greed, etc.
Thought for the Day: April 8, 2010
Blessings should always be guarded and protected and thereby made to increase. If we enjoy our
blessings we will exhaust them. Blessings are the result of the good karma we have generated and should
be allowed to accumulate until our final enlightenment is achieved.
* * *
Yesterday a dharma practitioner contacted me for advice on how to get rid of a "female spirit of some
kind" that is haunting him constantly for two years. He has been to several Tibetan teachers and a Chod
master to try and get rid of this "spirit."
There are many ghosts and spirits that can come to trouble dharma cultivators. My teacher, Master Hua,
advised his students to simply not pay any attention to them. If our practice is strong they should not be
able to bring any harm; so the key is to build a stronger practice and use adversity as a reminder of the
importance to do so. Ghosts and spirits should be viewed impartially, like a petty annoyance, as one
might view a fly buzzing about while we are meditating. If a bug were crawling on our face, we would
not bother our teachers with advice about how to get rid of it; we would just concentrate on our
cultivation. This is how we should deal with ghosts and spirits. The real enemy is our disturbing
emotions, anger, hate, greed, etc.
Thought for the Day: April 8, 2010
Blessings should always be guarded and protected and thereby made to increase. If we enjoy our
blessings we will exhaust them. Blessings are the result of the good karma we have generated and should
be allowed to accumulate until our final enlightenment is achieved.
* * *
Thought for the Day: April 9, 2010
Performing common acts of daily life with complete mindfulness is more meritorious than performing
devotions with a scattered mind.
* * *
Performing common acts of daily life with complete mindfulness is more meritorious than performing
devotions with a scattered mind.
* * *
Thought for the Day: April 11, 2010
Today is my daughter Mudra's twenty-second birthday and with her in mind and all others to whom
these words make sense I offer them.
Be steadfast in your goals and do not take on more than you can carry comfortably, for it is easy to
become discouraged when the load is too heavy. Concentrate on doing a little well, take your time, and
grow into your ideal with ever increasing understanding rooted in your own patient self-discovery.
Never be pushed forward so fast that you feel you are guessing your next move. You have always been
one who decided her own way and never was afraid to break away from the tide and swim in the
direction you choose. Now you have recently strengthened your interest in the Buddha Dharma and it
will provide you with many new opportunities for growth. Be steady and sure in your practice of the
dharma and learn to apply the principles you learn in your studies and other activities. Be open to what
others have to say; but decide for yourself. Take care that all your decisions are well principled and
avoid all impulsive decisions.
Your new found joy in simple, disciplined, and focused living should be nurtured and protected for it
is a good basis for dharma practice and fulfilling your academic goals.
Cultivate good friendships with people who are superior to you or your equal. Associate with those
who challenge your views and stimulate your thinking. It is better to learn from an argument than to
win one.
Teach by your own example and when asked; otherwise free your mind of thoughts of showing a
"better" way to others. "A clay bodhisattva cannot cross the river of suffering himself; how can he take
others across;" focus on eliminating your own obstructions first and the rest will follow naturally.
Your ambition to help others is strong now and it will likely set your life course. It is a worthy and
dharmic goal that will require personal sacrifice and hardship. This will be offset by the joy and
satisfaction of making a difference in the lives of those less fortunate than you. Your ability to connect
with others has always been strong; even as a small child you were looked upon by friends for
guidance. Continue to work hard to increase your awareness of the right way to live in the world and
the path for transcending it, and as you grow help others to grow as well.
"My baby" is now twenty-two! Happy Birthday! May the coming year be bright and full of opportunity.
* * *
Today is my daughter Mudra's twenty-second birthday and with her in mind and all others to whom
these words make sense I offer them.
Be steadfast in your goals and do not take on more than you can carry comfortably, for it is easy to
become discouraged when the load is too heavy. Concentrate on doing a little well, take your time, and
grow into your ideal with ever increasing understanding rooted in your own patient self-discovery.
Never be pushed forward so fast that you feel you are guessing your next move. You have always been
one who decided her own way and never was afraid to break away from the tide and swim in the
direction you choose. Now you have recently strengthened your interest in the Buddha Dharma and it
will provide you with many new opportunities for growth. Be steady and sure in your practice of the
dharma and learn to apply the principles you learn in your studies and other activities. Be open to what
others have to say; but decide for yourself. Take care that all your decisions are well principled and
avoid all impulsive decisions.
Your new found joy in simple, disciplined, and focused living should be nurtured and protected for it
is a good basis for dharma practice and fulfilling your academic goals.
Cultivate good friendships with people who are superior to you or your equal. Associate with those
who challenge your views and stimulate your thinking. It is better to learn from an argument than to
win one.
Teach by your own example and when asked; otherwise free your mind of thoughts of showing a
"better" way to others. "A clay bodhisattva cannot cross the river of suffering himself; how can he take
others across;" focus on eliminating your own obstructions first and the rest will follow naturally.
Your ambition to help others is strong now and it will likely set your life course. It is a worthy and
dharmic goal that will require personal sacrifice and hardship. This will be offset by the joy and
satisfaction of making a difference in the lives of those less fortunate than you. Your ability to connect
with others has always been strong; even as a small child you were looked upon by friends for
guidance. Continue to work hard to increase your awareness of the right way to live in the world and
the path for transcending it, and as you grow help others to grow as well.
"My baby" is now twenty-two! Happy Birthday! May the coming year be bright and full of opportunity.
* * *
Thought for the Day: April 12, 2010
were non-practitioners and it showed. All the faults of a mere intellectual attempt to grasp the
understanding that the meditative experience is not dependent on the five senses and the
conceptualizing mind. In trying to grasp the nature of meditative insight, the student were constantly
trying to contextualize it into familiar terms. The result was conflating the experience a musician
might have when he is totally absorbed in his music with the experience of the absorbed abstraction,
or samadhi, that an advanced practitioner of meditation becomes familiar with. Other students were
eager to conflate sexual climax with mediative experience.
The student's error cannot be entirely blamed on the limitations of language because while it is true
that samadhi cannot be described (nor can any experience, for that matter,) great pains have been taken
by luminaries to describe the proximate causes leading to samadhi and the physical signs accompanying
it. The proximate causes are leading a moral and virtuous life that is ethical and disciplined. This is the
many years of effort to even attain a small amount of meditative skill. If, through blessings and good
karma, one attains the elevated states of samadhi there are physical signs that indicate these states, such
as the cessation of the heart beat and the cessation of breath. In samadhi time stands still. Master Hsu
Yun (who transmitted the Chan lineage to my Teacher, master Hsuan Hua, and pictured below), for
elapsed. He was lecturing a sutra in Hong Kong and while the translator was busy translating, he
decided to meditate. When he came out, he asked his attendants where everyone had gone.
Meditative absorption is not tethered to nor does it have interest in any sense dependent experience.
The goal of one aspiring to achieve meditative absorption is to end birth and death and help others to
do the same. It is this aspiration to achieve enlightenment for the benefit of others that must be a
genuine heart felt motivation and it is the prerequisite for all advanced meditative states. Without this
motivation genuine meditation is impossible; at best one will achieve relatively worthless psychic
experiences.
It is pointless to try to guess what sex is like; we must go and experience it for ourselves. We would be
doing ourselves a great disservice to content ourselves with conflating it with riding a bicycle or
surfing or some such thing. In similar manner, we should honor our own intelligence by refraining
from trying to guess what the meditative experience is by conflating it with music or sex and the like
and get up the courage and make the personal sacrifice necessary to adopt the dharmic lifestyle that
will enable us to experience true mediation for ourselves.
* * *
were non-practitioners and it showed. All the faults of a mere intellectual attempt to grasp the
understanding that the meditative experience is not dependent on the five senses and the
conceptualizing mind. In trying to grasp the nature of meditative insight, the student were constantly
trying to contextualize it into familiar terms. The result was conflating the experience a musician
might have when he is totally absorbed in his music with the experience of the absorbed abstraction,
or samadhi, that an advanced practitioner of meditation becomes familiar with. Other students were
eager to conflate sexual climax with mediative experience.
The student's error cannot be entirely blamed on the limitations of language because while it is true
that samadhi cannot be described (nor can any experience, for that matter,) great pains have been taken
by luminaries to describe the proximate causes leading to samadhi and the physical signs accompanying
it. The proximate causes are leading a moral and virtuous life that is ethical and disciplined. This is the
many years of effort to even attain a small amount of meditative skill. If, through blessings and good
karma, one attains the elevated states of samadhi there are physical signs that indicate these states, such
as the cessation of the heart beat and the cessation of breath. In samadhi time stands still. Master Hsu
Yun (who transmitted the Chan lineage to my Teacher, master Hsuan Hua, and pictured below), for
elapsed. He was lecturing a sutra in Hong Kong and while the translator was busy translating, he
decided to meditate. When he came out, he asked his attendants where everyone had gone.
Meditative absorption is not tethered to nor does it have interest in any sense dependent experience.
The goal of one aspiring to achieve meditative absorption is to end birth and death and help others to
do the same. It is this aspiration to achieve enlightenment for the benefit of others that must be a
genuine heart felt motivation and it is the prerequisite for all advanced meditative states. Without this
motivation genuine meditation is impossible; at best one will achieve relatively worthless psychic
experiences.
It is pointless to try to guess what sex is like; we must go and experience it for ourselves. We would be
doing ourselves a great disservice to content ourselves with conflating it with riding a bicycle or
surfing or some such thing. In similar manner, we should honor our own intelligence by refraining
from trying to guess what the meditative experience is by conflating it with music or sex and the like
and get up the courage and make the personal sacrifice necessary to adopt the dharmic lifestyle that
will enable us to experience true mediation for ourselves.
* * *
Thought for the Day: April 13, 2010
Buddhism has eighty-four thousand dharma doors the mere thought of which can be overwhelming at times.
When setting out to make a study of Buddhism it is helpful to bear in mind that penetrating a single
truth will make many more accessible. Buddhist texts have a lot of overlap, describing the same thing
from many angels. A large volume of study does not necessarily equate to understanding; in fact just
the opposite, scattering our attention in an effort to know it all, will more likely lead to knowing very
little; whereas, a disciplined and focused effort to thoroughly penetrate one or two texts can open our
understanding to many.
One common fault of novice "Mahayana" Buddhist practitioners is that they fail to study "Hinayana"
Buddhism rests. It is the Theravada scriptures which detail the cultivation of merit and virtue, ethical
conduct, and instructions on how to cultivate and recognize numerous meditation states. These texts
are interwoven with many stories that illustrate points of practice that are easy to understand and
employ in our lives. One of the most popular Buddhist books, the Dharmapadda, is an example of
Theravada literature that is as applicable today as it was during the time of the Buddha.
Study must always be done with a view towards practice. In this sense Buddhism is very "hands on" in
terms of intent. Buddhist literature was never written to be an academic studies; although this has
happened, of course. The aim has always been to help living being discover how to attain peace in this
life and to put into practice here and now what is written. The fact that Buddhist teachings are practice
oriented should always be first and foremost in our mind. We should always be asking ourselves,
"What does this mean to me," and "How can I apply this teaching." While study will be a definite
intellectual exercise, it will be a personal experience, as well; and this should be the emphasis.
* * *
Buddhism has eighty-four thousand dharma doors the mere thought of which can be overwhelming at times.
When setting out to make a study of Buddhism it is helpful to bear in mind that penetrating a single
truth will make many more accessible. Buddhist texts have a lot of overlap, describing the same thing
from many angels. A large volume of study does not necessarily equate to understanding; in fact just
the opposite, scattering our attention in an effort to know it all, will more likely lead to knowing very
little; whereas, a disciplined and focused effort to thoroughly penetrate one or two texts can open our
understanding to many.
One common fault of novice "Mahayana" Buddhist practitioners is that they fail to study "Hinayana"
Buddhism rests. It is the Theravada scriptures which detail the cultivation of merit and virtue, ethical
conduct, and instructions on how to cultivate and recognize numerous meditation states. These texts
are interwoven with many stories that illustrate points of practice that are easy to understand and
employ in our lives. One of the most popular Buddhist books, the Dharmapadda, is an example of
Theravada literature that is as applicable today as it was during the time of the Buddha.
Study must always be done with a view towards practice. In this sense Buddhism is very "hands on" in
terms of intent. Buddhist literature was never written to be an academic studies; although this has
happened, of course. The aim has always been to help living being discover how to attain peace in this
life and to put into practice here and now what is written. The fact that Buddhist teachings are practice
oriented should always be first and foremost in our mind. We should always be asking ourselves,
"What does this mean to me," and "How can I apply this teaching." While study will be a definite
intellectual exercise, it will be a personal experience, as well; and this should be the emphasis.
* * *
Being a compassionate human being and having respect for others is a foremost aspiration for all
practitioners of Buddhism. But, where does this begin? It begins with having compassion and love for
oneself and respecting oneself. If one cannot love and respect oneself, it will be impossible to feel this
No matter what our faults may be and how difficult the road ahead appears to us, we have the ability
to walk it. Sometimes it may seem that we are unworthy of self respect because we have obstacles that
seem insurmountable; but the reality is that with the proper tools and the gift of a human birth no
obstacle is insurmountable. If we have met the Buddha dharma we should never for a moment doubt
our ability to use it to untangle the knot of ignorance binding us up. It is our unique ability to apply
Buddhist principles that should be a source of self respect and never for a moment should we doubt
ourselves.
Being compassionate towards oneself is not a form of self-pity. It is simply acknowledging the human
predicament and the seeming impossibility of freeing ourselves from the net of desire and attachment.
We must first appreciate how this net of desire and attachment ties us up and hides our true nature on
a personal individual level, and generate a feeling of compassion for ourselves and a sense of urgency
to free ourselves from this condition, before we can truly generate compassion for others.
In our effort to cultivate altruistic intentions we must always keep in mind that we, each of us as an
way around.
* * *
taking with us a considerable amount of karmic obstructions. Karmic obstructions can be divided into
two main categories: One: those that prevent us from getting on in the world, and Two: those that
prevent us from leaving it. In other words; there is universal karma, and individual karma; the former
includes fundamental ignorance of our true nature, and the latter is the mess we make of life because
of this ignorance. Because we do not understand the self-nature we go about committing offenses
which generate obstacles and afflictions, all of which manifest outwardly as various forms of afflictive
personality --- our individual karma.
It is important to understand that Buddhist practice does not place great importance on analyzing
individual karma with a view towards "solving" it in a traditional Western sense. During my many years
with my teacher Master Hsuan Hua he paid little attention to the "issues" people had, not because
they should not be "solved," but rather that they cannot be solved the way we instinctively think we
Most of us have faults and obstacles that we recognize as purely our own and removing them is a top
priority. It is an unhelpful priority. It is important that we step aside and get out of the way and we do
this by continually thinking of universal or shared karma. A Buddhist saying goes: "Get at the root, do
not worry about twigs and branches." If twigs and branches are cut, new ones will grow; but if the
root is cut, they will not reappear. It is because of this principle that Buddhist practice always takes
aim at the universal root of affliction, rather than its varied manifestations. Gradually, we learn to "get
on in the world" unobstructed; and are ready for the real task of "leaving it." It is a process extending
over many lifetimes.
* * *
The Mahamudra is sometimes referred to as the "Effortless Path," as are some other Buddhist spot
requires a good deal of effort. Dharma practice always brings change to mind; change and transformation
is a continual process until enlightenment is achieved. Growth requires change and change is often
resisted and resisting change takes a lot of effort. We must learn to be open and expansive in our
attitude and allow ourselves to see clearly the path ahead. When we reduce the amount of effort we
can rest in Mahamudra.
requires a good deal of effort. Dharma practice always brings change to mind; change and transformation
is a continual process until enlightenment is achieved. Growth requires change and change is often
resisted and resisting change takes a lot of effort. We must learn to be open and expansive in our
attitude and allow ourselves to see clearly the path ahead. When we reduce the amount of effort we
can rest in Mahamudra.
Thought for the Day: April 17, 2010
Some people talk much, but communicate very little. Some people talk little, but communicate much.
And, some people just talk.
* * *
Some people talk much, but communicate very little. Some people talk little, but communicate much.
And, some people just talk.
* * *
matter because no matter what he says it means the same to us, that he is beginning to use language to
communicate. Now, while this is true for the first few days, after a while his use of language will no
longer express the fact that he can communicate. As he matures he will have to learn to use language
to communicate meaning and that expressing facts does not necessarily do this.
The daily newspaper is full of a lot of facts, current events, gossip and a lot of information. If a
newspaper tells me that a volcano erupted, that information is only a fact that I already know, that
volcanoes erupt, and is not communicating anything to me. It is only communicating to those who
entirety would not communicate anything to me accept the fact that the encyclopedia has lots of
information, something I already know.
It is easy to confuse meaningful speech with talk. The media does not, for the most part, communicate
with us. We think it does and that is how they stay in business. But, the media simply tells us what is
the point is that people murder people, and we already know that. It is a distraction to know who did
it; when what is important to know and contemplate is that it goes on and why it does. Thinking
about the latter makes us a better person, the former is just being entertained.
As dharma practitioners right speech is a supporting practice. This means that we avoid being like
walking newspapers or encyclopedias. It is easy to talk all day about irrelevant information; but to
create good speech karma, we must learn to quite our own mind so that we can be is easy to talk all
day about irrelevant information; but to sensitive to the words that will make a difference. In many cases we
can say more by not saying anything.
* * *
communicate. Now, while this is true for the first few days, after a while his use of language will no
longer express the fact that he can communicate. As he matures he will have to learn to use language
to communicate meaning and that expressing facts does not necessarily do this.
The daily newspaper is full of a lot of facts, current events, gossip and a lot of information. If a
newspaper tells me that a volcano erupted, that information is only a fact that I already know, that
volcanoes erupt, and is not communicating anything to me. It is only communicating to those who
entirety would not communicate anything to me accept the fact that the encyclopedia has lots of
information, something I already know.
It is easy to confuse meaningful speech with talk. The media does not, for the most part, communicate
with us. We think it does and that is how they stay in business. But, the media simply tells us what is
the point is that people murder people, and we already know that. It is a distraction to know who did
it; when what is important to know and contemplate is that it goes on and why it does. Thinking
about the latter makes us a better person, the former is just being entertained.
As dharma practitioners right speech is a supporting practice. This means that we avoid being like
walking newspapers or encyclopedias. It is easy to talk all day about irrelevant information; but to
create good speech karma, we must learn to quite our own mind so that we can be is easy to talk all
day about irrelevant information; but to sensitive to the words that will make a difference. In many cases we
can say more by not saying anything.
* * *
The early hours of the morning are so still and quiet it is no wonder that sutra texts advise us to make
use of this time for meditation. Even if one gets to bed late, it is good to rouse oneself from bed long
before sunrise and make use of the time when the world is still; later in the day one can look for an
opportunity to catch up on the lost sleep.
* * *
potentials of all living beings. We are very different people, with our own strengths and weaknesses,
path that is suitable to our own way of being and unfolding. In our effort to do this, we can
sometimes become confused with thinking in terms of which Path is best.
There is no "best" Path, not within Buddhism itself, nor is there a "best" religion. The "best" Path is
relative to the individual. Just as there is no best medicine that is suitable to all illnesses, there is no
dharma door suitable to the needs of all individuals. That is why the Buddha taught many approaches
It is to satisfy our different spiritual inclinations. When seeking a dharma door, we should select one
we feel we understand and have affinities with and that will address our own particular illness. We
should keep all ideas of "this is a superior Path," and "that is an inferior Path" far from our mind.
All religious disciplines ask that we lead moral and ethical lives and cultivate virtue, compassion, and
seek to benefit others. It is inconsequential whether we do this as a Buddhist, Jew, Muslim or some
other faith because it amounts to the same thing. Although there are many views concerning the
ultimate nature of reality and mind, it is agreed that the cultivation of basic human values is essential
for all development. Buddhism does not believe in a Creator, but this does not mean that a Buddhist
does not believe that holding such a view is not helpful for some spiritual aspirants. Each of us must
decide for himself what will work in his own situation, with a view, first and foremost, towards
becoming a better person. It matters little whether that "better person" is a Christian, or Hindu, or
Buddhist or some other faith. The same is true for those of us who are devout Buddhists: The aim is
to be a better person and the best Path is the one that will help us achieve it; whether we do it as a
Theravada or Mahayana practitioner, or a Vajrayana, Tantrayana, Chan, Pure Land, or one of the other
Buddhist disciplines, matters little. And, to busy ourselves thinking it does is an enormous waste of
time.
As Buddhists we should respect all other traditions and those within Buddhism itself. The best path is
the one that works. As our practice matures there will surely arise opportunities to incorporate both
"higher" and even (so called) "lower" teachings into our discipline, opportunities we will see if we
remain open minded and willing to change. Gradually, as our understanding matures, we will progress
through the various stages of the path.
* * *
path that is suitable to our own way of being and unfolding. In our effort to do this, we can
sometimes become confused with thinking in terms of which Path is best.
There is no "best" Path, not within Buddhism itself, nor is there a "best" religion. The "best" Path is
relative to the individual. Just as there is no best medicine that is suitable to all illnesses, there is no
dharma door suitable to the needs of all individuals. That is why the Buddha taught many approaches
It is to satisfy our different spiritual inclinations. When seeking a dharma door, we should select one
we feel we understand and have affinities with and that will address our own particular illness. We
should keep all ideas of "this is a superior Path," and "that is an inferior Path" far from our mind.
All religious disciplines ask that we lead moral and ethical lives and cultivate virtue, compassion, and
seek to benefit others. It is inconsequential whether we do this as a Buddhist, Jew, Muslim or some
other faith because it amounts to the same thing. Although there are many views concerning the
ultimate nature of reality and mind, it is agreed that the cultivation of basic human values is essential
for all development. Buddhism does not believe in a Creator, but this does not mean that a Buddhist
does not believe that holding such a view is not helpful for some spiritual aspirants. Each of us must
decide for himself what will work in his own situation, with a view, first and foremost, towards
becoming a better person. It matters little whether that "better person" is a Christian, or Hindu, or
Buddhist or some other faith. The same is true for those of us who are devout Buddhists: The aim is
to be a better person and the best Path is the one that will help us achieve it; whether we do it as a
Theravada or Mahayana practitioner, or a Vajrayana, Tantrayana, Chan, Pure Land, or one of the other
Buddhist disciplines, matters little. And, to busy ourselves thinking it does is an enormous waste of
time.
As Buddhists we should respect all other traditions and those within Buddhism itself. The best path is
the one that works. As our practice matures there will surely arise opportunities to incorporate both
"higher" and even (so called) "lower" teachings into our discipline, opportunities we will see if we
remain open minded and willing to change. Gradually, as our understanding matures, we will progress
through the various stages of the path.
* * *
The single most distinguishing factor between ourselves and a Buddha is that we think of ourselves
and a Buddha thinks of others. Conceptually it is an easy distinction to understand; but in practice it
is very difficult. Our consciousness naturally considers our own welfare because the attachment we
have to a personal self with all its desires. This view of a personal self is the root cause of all our
intentions. The Buddha's intention in every thought and deed is for the welfare of others. To achieve
this altruistic intention is why we practice the Buddha Dharma.
* * *
and a Buddha thinks of others. Conceptually it is an easy distinction to understand; but in practice it
is very difficult. Our consciousness naturally considers our own welfare because the attachment we
have to a personal self with all its desires. This view of a personal self is the root cause of all our
intentions. The Buddha's intention in every thought and deed is for the welfare of others. To achieve
this altruistic intention is why we practice the Buddha Dharma.
* * *
One of our most precious assets is our time. The sage Satya Sai Baba says, "Time waste is life waste;"
when we waste time we are wasting life, but when we give our time we are giving our life. Particularly
important is how we spend our spare time;, those moments when we have no demands to meet and
we find ourselves with free time. Often it is during these moments that we spend this precious asset
unwisely, viewing it as we might spare change, to spend carelessly.
Time should never be carelessly spent. It is far better to simply do nothing than spend time
carelessly. In fact, quietly watching some free time pass, refraining from engaging in unnecessary action,
is one of the best investments in ourselves that we can make. Others include, meditation, productive
imagination ---- thinking of ways to benefit others, cleaning.
* * *
when we waste time we are wasting life, but when we give our time we are giving our life. Particularly
important is how we spend our spare time;, those moments when we have no demands to meet and
we find ourselves with free time. Often it is during these moments that we spend this precious asset
unwisely, viewing it as we might spare change, to spend carelessly.
Time should never be carelessly spent. It is far better to simply do nothing than spend time
carelessly. In fact, quietly watching some free time pass, refraining from engaging in unnecessary action,
is one of the best investments in ourselves that we can make. Others include, meditation, productive
imagination ---- thinking of ways to benefit others, cleaning.
* * *
Thought for the Day: April 22, 2010
One of our most precious assets is our time. The sage Satya Sai Baba says, "Time waste is life waste;"
when we waste time we are wasting life, but when we give our time we are giving our life. Particularly
important is how we spend our spare time;, those moments when we have no demands to meet and
we find ourselves with free time. Often it is during these moments that we spend this precious asset
unwisely, viewing it as we might spare change, to spend carelessly.
Time should never be carelessly spent. It is far better to simply do nothing than spend time
carelessly. In fact, quietly watching some free time pass, refraining from engaging in unnecessary action,
is one of the best investments in ourselves that we can make. Others include, meditation, productive
imagination ---- thinking of ways to benefit others, cleaning.
* * *
One of our most precious assets is our time. The sage Satya Sai Baba says, "Time waste is life waste;"
when we waste time we are wasting life, but when we give our time we are giving our life. Particularly
important is how we spend our spare time;, those moments when we have no demands to meet and
we find ourselves with free time. Often it is during these moments that we spend this precious asset
unwisely, viewing it as we might spare change, to spend carelessly.
Time should never be carelessly spent. It is far better to simply do nothing than spend time
carelessly. In fact, quietly watching some free time pass, refraining from engaging in unnecessary action,
is one of the best investments in ourselves that we can make. Others include, meditation, productive
imagination ---- thinking of ways to benefit others, cleaning.
* * *
Thought for the Day: April 22, 2010
when we waste time we are wasting life, but when we give our time we are giving our life. Particularly
important is how we spend our spare time;, those moments when we have no demands to meet and we
find ourselves with free time. Often it is during these moments that we spend this precious asset
unwisely, viewing it as we might spare change, to spend carelessly.
Time should never be carelessly spent. It is far better to simply do nothing than spend time carelessly.
In fact, quietly watching some free time pass, refraining from engaging in unnecessary action, is one of
the best investments in ourselves that we can make. Others include, meditation, productive imagination
---- thinking of ways to benefit others, cleaning.
* * *
when we waste time we are wasting life, but when we give our time we are giving our life. Particularly
important is how we spend our spare time;, those moments when we have no demands to meet and we
find ourselves with free time. Often it is during these moments that we spend this precious asset
unwisely, viewing it as we might spare change, to spend carelessly.
Time should never be carelessly spent. It is far better to simply do nothing than spend time carelessly.
In fact, quietly watching some free time pass, refraining from engaging in unnecessary action, is one of
the best investments in ourselves that we can make. Others include, meditation, productive imagination
---- thinking of ways to benefit others, cleaning.
* * *
Thought for the Day: April 23, 2010
Lessons learned must be meditated and reflected upon or we will find ourselves learning the same
lessons again and again. Whether it be academic Buddhist studies or lessons from life, once a
consciousness or it will slip away from us. That is why Buddhism stresses reflection and meditation,
particularly reflection, as a means to deepen the roots of insight so that genuine understanding is
achieved.
Every time we come to the realization, "I should have known that," we know that we are relearning
something that we had previously learned, or rather should have learned. It is sort of like traveling
down a road and taking a wrong turn and realizing that it is the same wrong turn we had taken before,
maybe several times before. If all the markings of the previous wrong turns had been previously
reflected upon, it is unlikely we would find ourselves again on the wrong road. The process is simple
enough, we must not allow a conceptual understanding to be pigeon holed into some corner of our
brain, without first thoroughly reflecting upon it. If we do this, instead of learning the same lessons
over and over again we can be working on new ones (or, instead of back tracking, we will be on our
way to our destination.
* * *
Lessons learned must be meditated and reflected upon or we will find ourselves learning the same
lessons again and again. Whether it be academic Buddhist studies or lessons from life, once a
consciousness or it will slip away from us. That is why Buddhism stresses reflection and meditation,
particularly reflection, as a means to deepen the roots of insight so that genuine understanding is
achieved.
Every time we come to the realization, "I should have known that," we know that we are relearning
something that we had previously learned, or rather should have learned. It is sort of like traveling
down a road and taking a wrong turn and realizing that it is the same wrong turn we had taken before,
maybe several times before. If all the markings of the previous wrong turns had been previously
reflected upon, it is unlikely we would find ourselves again on the wrong road. The process is simple
enough, we must not allow a conceptual understanding to be pigeon holed into some corner of our
brain, without first thoroughly reflecting upon it. If we do this, instead of learning the same lessons
over and over again we can be working on new ones (or, instead of back tracking, we will be on our
way to our destination.
* * *
what is it about? Basically, you have two camps; one that says there is an eternal underlying essence,
attain realization, and nothing to root the sense of "I" to. The "no-self" counters by asking how it is to
be unchanging, and if it is unchanging, it is contradictory to think of it in terms of characteristics that
clearly change, reaping positive and negative rewards, attaining realization, etc.
The "self" camp has some questions for the "no self" camp, too. They ask how it is possible to speak of a
Path to realization and positive and negative actions if there is no one to walk the path or reap the
consequences of actions. If there is "no self" then what is the sense of "I" attached to? If there is "no
self" there is no need to speak of reward and punishment; indeed, even conventionally, the person who
put food in his mouth would not be the same as the one who tasted it. In short, without an underlying
sense of "self" it is argued that the sense of continuity is impossible.
So, we have a problem, and the problem is that there are inherent contradictions with both
viewpoints. That is why the argument is still going on. The important thing for us, as spiritual seekers,
is not to find an answer to the question of "self" or "no self," but rather get interested in the question.
The spirit of inquiry must be cultivated to the point that we constantly question what we mean when
we say "I." To approach this question we should familiarize ourselves with the many arguments for
and against the notion of "self;" but in the end try to understand through meditation and
contemplation the position our own mind naturally takes, uncolored by the words of the Buddha or the
Hindu sages. Whatever position our mind finds comfort in should be undermined because there is no
right position. When the habitual tendency to seek a correct position dies and we find ourself absorbed
in the question alone the value of self inquiry is being realized and we are entering the Path to
realization.
* * *
attain realization, and nothing to root the sense of "I" to. The "no-self" counters by asking how it is to
be unchanging, and if it is unchanging, it is contradictory to think of it in terms of characteristics that
clearly change, reaping positive and negative rewards, attaining realization, etc.
The "self" camp has some questions for the "no self" camp, too. They ask how it is possible to speak of a
Path to realization and positive and negative actions if there is no one to walk the path or reap the
consequences of actions. If there is "no self" then what is the sense of "I" attached to? If there is "no
self" there is no need to speak of reward and punishment; indeed, even conventionally, the person who
put food in his mouth would not be the same as the one who tasted it. In short, without an underlying
sense of "self" it is argued that the sense of continuity is impossible.
So, we have a problem, and the problem is that there are inherent contradictions with both
viewpoints. That is why the argument is still going on. The important thing for us, as spiritual seekers,
is not to find an answer to the question of "self" or "no self," but rather get interested in the question.
The spirit of inquiry must be cultivated to the point that we constantly question what we mean when
we say "I." To approach this question we should familiarize ourselves with the many arguments for
and against the notion of "self;" but in the end try to understand through meditation and
contemplation the position our own mind naturally takes, uncolored by the words of the Buddha or the
Hindu sages. Whatever position our mind finds comfort in should be undermined because there is no
right position. When the habitual tendency to seek a correct position dies and we find ourself absorbed
in the question alone the value of self inquiry is being realized and we are entering the Path to
realization.
* * *
Religious tolerance begins with respect. I once had the good fortune to witness HH Dali Lama
participate in a Hindu fire puja with one of India's Shankararcharya's. Although HH Dali Lama was
not familiar with the puja and of course he is not a Hindu, he nevertheless performed his tasks as best
he could. What I noticed most of all was his respect for the host who invited him, and the respect he
showed for their tradition.
and I attended. I felt very comfortable as I realized that I had little obligation except to behave
respectfully. This freed my mind to meditate and pay attention to the service. I thought of HH Dali
Lama and the respect he showed and thought how being respectful allows one to be open and see
similarities within the traditions. I also realized that I am free to engage in any spiritual practice
without in any way losing my Buddhist identity. Indeed it is because my sense of being Buddhist is so
deeply rooted that I can attend what I attend as a Buddhist and in this way strengthen my own
practice of Buddhism while respecting others.
* * *
Dharma practice takes time and the fact that it does is one of the main reasons that people who don't
practice use to excuse themselves. "I don't have the time," is the familiar refrain. If pressed deeper,
however, we will see that it is not as much about time, as confrontation; people do not like being
confronted with their "issues" and it is the primary function of initial dharma practice to bring to the
surface all our attachments and afflictive emotions.
Attaining enlightenment and freedom seems like a good idea, but looking at attachment and
afflictions is just not as attractive. If we could experience enlightenment and freedom every time we
sat down to meditate there would be a million things that we would push on the back burner to give
us time to do so. But, if afflictive emotions and attachments are brought to the surface, all our time
for practice suddenly vanishes as even the most trivial pursuit gains new found importance!
* * *
Thought for the Day: April 27, 2010
Giving the "Gift of Dharma" is one of the most precious gifts we can offer to someone; but we must
be smart how we offer it. Not everyone wishes to be taught "Buddhism" so we may have to package it
a little more to their liking. The important thing is that we bring about positive change in the lives of
those close to us, helping others adopt the way of the Buddha even if they don't think of themselves
as Buddhist followers.
* * *
Giving the "Gift of Dharma" is one of the most precious gifts we can offer to someone; but we must
be smart how we offer it. Not everyone wishes to be taught "Buddhism" so we may have to package it
a little more to their liking. The important thing is that we bring about positive change in the lives of
those close to us, helping others adopt the way of the Buddha even if they don't think of themselves
as Buddhist followers.
* * *
Thought for the Day: April 28, 2010
When we engage in dharma practice we must walk a fine line between under negation and over
negation, especially, over negation. It is almost an ingrained tendency when thinking of emptiness to
think in terms of absence. This leads us to conclude that the realization of emptiness might be
achieved by removing from our awareness the world as it appears to our senses. However, the mere
appearance of the world is not the problem; but rather it is our reading into this appearance the quality
of intrinsic existence. In other words, rather than see the world as like a magical display, we view it as
substantially real and this leads us to grasping after material forms and longing to indulge our senses.
The Buddha taught that we should view the world like a magical display, while realizing it is not a
magical display. It is similar. He never taught to negate its very appearance; its form, sound, smell, etc.
But, we are to make a great effort to remove any notion we entertain of its "self hood" or its intrinsic
existence. So, basically we are taught to leave the world just as it appears, but remove our own
imputations that we have covered it with, first and foremost being its essence, intrinsic reality, its
underlying substance that is the possessor of its appearance.
Under negation, on the other hand, is to not put forth the effort necessary to remove from the world
our own deluded imputations we place upon it and leave too much as is. Knowing what to negate and
what to leave alone is very important.
* * *
When we engage in dharma practice we must walk a fine line between under negation and over
negation, especially, over negation. It is almost an ingrained tendency when thinking of emptiness to
think in terms of absence. This leads us to conclude that the realization of emptiness might be
achieved by removing from our awareness the world as it appears to our senses. However, the mere
appearance of the world is not the problem; but rather it is our reading into this appearance the quality
of intrinsic existence. In other words, rather than see the world as like a magical display, we view it as
substantially real and this leads us to grasping after material forms and longing to indulge our senses.
The Buddha taught that we should view the world like a magical display, while realizing it is not a
magical display. It is similar. He never taught to negate its very appearance; its form, sound, smell, etc.
But, we are to make a great effort to remove any notion we entertain of its "self hood" or its intrinsic
existence. So, basically we are taught to leave the world just as it appears, but remove our own
imputations that we have covered it with, first and foremost being its essence, intrinsic reality, its
underlying substance that is the possessor of its appearance.
Under negation, on the other hand, is to not put forth the effort necessary to remove from the world
our own deluded imputations we place upon it and leave too much as is. Knowing what to negate and
what to leave alone is very important.
* * *
Thought for the Day: April 29, 2010
The Buddhist doctrine of "no-self" does not mean no rules and regulations; but some who call
themselves Buddhists and are clever, but not wise, like to think that it does. They reason that if there
is no self, then there is no one to bear responsibility for actions and no need for ethical discipline and
moral behaviour. It is not that this view is wrong; but rather that it is wrong from the point of view
of one who still has a sense of self, a belief that "I" refers to something real, a self. As long as we do
have a view of a self, then all the disciplines associated with removing this view of self must be
applied. It is part of the path leading to the realization of no self. We cannot assume the position of
no self until we earn it. Once the view of no self is realized, desire too has fallen, so of course the
need for ethical and moral discipline becomes unnecessary.
* * *
The Buddhist doctrine of "no-self" does not mean no rules and regulations; but some who call
themselves Buddhists and are clever, but not wise, like to think that it does. They reason that if there
is no self, then there is no one to bear responsibility for actions and no need for ethical discipline and
moral behaviour. It is not that this view is wrong; but rather that it is wrong from the point of view
of one who still has a sense of self, a belief that "I" refers to something real, a self. As long as we do
have a view of a self, then all the disciplines associated with removing this view of self must be
applied. It is part of the path leading to the realization of no self. We cannot assume the position of
no self until we earn it. Once the view of no self is realized, desire too has fallen, so of course the
need for ethical and moral discipline becomes unnecessary.
* * *
although this is a common wish, true happiness, lasting happiness, is elusive and difficult to realize.
The Buddha says that a disciplined mind is the source of happiness, while an untamed mind is the
source of suffering. This simple instruction if taken to heart can help us realize the way to happiness.
It seems a bit counterintuitive to seek happiness in discipline; but if we give it a try we will discover
that a disciplined mind is far happier than a wandering mind. It only takes a little practice each day to
cease the outward flow of thoughts and impulses. Happiness will arise where they dissolve, for the
nature of the mind itself is happiness. It just requires discipline, refraining from seeking outside and
thereby allowing the true nature of the mind itself to manifest.
* * *
The Buddha says that a disciplined mind is the source of happiness, while an untamed mind is the
source of suffering. This simple instruction if taken to heart can help us realize the way to happiness.
It seems a bit counterintuitive to seek happiness in discipline; but if we give it a try we will discover
that a disciplined mind is far happier than a wandering mind. It only takes a little practice each day to
cease the outward flow of thoughts and impulses. Happiness will arise where they dissolve, for the
nature of the mind itself is happiness. It just requires discipline, refraining from seeking outside and
thereby allowing the true nature of the mind itself to manifest.
* * *