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Thought for the Day: April 1, 2011
Today I took a break during my morning meditation and made a phone call I
needed to make; one that I thought would only take a minute or two. It seemed
that my health insurance had made a mistake on my billing because they had
deducted more than four times the usual amount from my bank account. But,
when I talked to them they said it wasn't a mistake, but rather the consequence of
turning 65 and being eligible for Medicare. This led to my following their
suggestion and retroactively cancelling my health insurance so that I could get my
eleven hundred dollars back and finding out my options with Medicare, or another
health insurance plan, or both Medicare and another health insurance plan. I was
on the phone finding the ins and outs and advantages of this plan over that and the
disadvantages of this one over that one. I got pretty exhausted and talked to several
very helpful representatives of social security and the health care professionals, and
I am sure that they must have found me very tedious, but I wanted to make a
correct decision. Finally, after two hours and much talk, I realized that I was
missing the whole point: I am getting old and dieing and no matter what plan I get
on nothing will change that.
* * *
Today I took a break during my morning meditation and made a phone call I
needed to make; one that I thought would only take a minute or two. It seemed
that my health insurance had made a mistake on my billing because they had
deducted more than four times the usual amount from my bank account. But,
when I talked to them they said it wasn't a mistake, but rather the consequence of
turning 65 and being eligible for Medicare. This led to my following their
suggestion and retroactively cancelling my health insurance so that I could get my
eleven hundred dollars back and finding out my options with Medicare, or another
health insurance plan, or both Medicare and another health insurance plan. I was
on the phone finding the ins and outs and advantages of this plan over that and the
disadvantages of this one over that one. I got pretty exhausted and talked to several
very helpful representatives of social security and the health care professionals, and
I am sure that they must have found me very tedious, but I wanted to make a
correct decision. Finally, after two hours and much talk, I realized that I was
missing the whole point: I am getting old and dieing and no matter what plan I get
on nothing will change that.
* * *
Last evening I had dinner at my house with three friends that live in the
neighborhood. I enjoy very much conversation that stimulates my imagination and
dusts off dharma teachings I have received in the past from my teachers. The
surface much of what I had learned from my teacher, Master Hsuan Hua, who
discussed Wisdom often during the seven years he lectured the Avatamsaka Sutra,
daily.
What is Wisdom? In a nutshell it is the unconditioned mind. If we can just ask
ourselves what is my mind in its unconditioned state we will gradually learn to let go
(during meditation) and allow meditation to arise. If we look at any thought we will
find it is dependent on another thought and that one dependent on yet another,
and on and on and on. There is no end to it. This is conditioned thinking. But, is there
any thought that is not conditioned by a previous thought; that is not conditioned
by something we saw, smelled, tasted, touched, or discriminated with our mind?
When we meditate with the understanding that it is the unconditioned mind we
wish to know, we will instantly free ourselves of trying to do meditation; for
naturally anything that comes out of that effort will be conditioned by what we do.
That is why Taoists and many Buddhist schools refer to meditation as non-being,
no doer, effortless, etc. "By doing nothing, nothing is let undone."
Getting to know the unconditioned mind is an effortless path that requires great
effort. If we ask ourselves what is the mind without seeing, hearing, smelling,
tasting, touching or mind dharmas, we might just go to sleep; we cannot simply cut
off perception; this is not the aim. Without cutting off perception can we realize an
unconditioned state? Of course we can, and it is a far bigger challenge to do so
than entering the dull emptiness that arises from cutting off and blocking all
perception. That is not the aim of Buddhist practice. The idea is not to shut out
perception, but rather to see form as empty, sounds as empty, smells as empty,
thoughts as empty, which is far more difficult than getting rid of them and falling
into the dark whole that many call meditation.
The unconditioned mind is seeing the world as empty; it is not not seeing the
world.
* * *
neighborhood. I enjoy very much conversation that stimulates my imagination and
dusts off dharma teachings I have received in the past from my teachers. The
surface much of what I had learned from my teacher, Master Hsuan Hua, who
discussed Wisdom often during the seven years he lectured the Avatamsaka Sutra,
daily.
What is Wisdom? In a nutshell it is the unconditioned mind. If we can just ask
ourselves what is my mind in its unconditioned state we will gradually learn to let go
(during meditation) and allow meditation to arise. If we look at any thought we will
find it is dependent on another thought and that one dependent on yet another,
and on and on and on. There is no end to it. This is conditioned thinking. But, is there
any thought that is not conditioned by a previous thought; that is not conditioned
by something we saw, smelled, tasted, touched, or discriminated with our mind?
When we meditate with the understanding that it is the unconditioned mind we
wish to know, we will instantly free ourselves of trying to do meditation; for
naturally anything that comes out of that effort will be conditioned by what we do.
That is why Taoists and many Buddhist schools refer to meditation as non-being,
no doer, effortless, etc. "By doing nothing, nothing is let undone."
Getting to know the unconditioned mind is an effortless path that requires great
effort. If we ask ourselves what is the mind without seeing, hearing, smelling,
tasting, touching or mind dharmas, we might just go to sleep; we cannot simply cut
off perception; this is not the aim. Without cutting off perception can we realize an
unconditioned state? Of course we can, and it is a far bigger challenge to do so
than entering the dull emptiness that arises from cutting off and blocking all
perception. That is not the aim of Buddhist practice. The idea is not to shut out
perception, but rather to see form as empty, sounds as empty, smells as empty,
thoughts as empty, which is far more difficult than getting rid of them and falling
into the dark whole that many call meditation.
The unconditioned mind is seeing the world as empty; it is not not seeing the
world.
* * *
Yesterday we talked about Wisdom and that Wisdom in a nutshell is the
unconditioned mind. What was not mentioned is that the search for realizing
sentient beings. The reason this intention is so important is that Wisdom and
Compassion are one and cannot be isolated; where there is one, the other is also.
But, like Wisdom itself, this altruistic intention is very elusive and difficult to give
rise to. We do not become a new person simply because we begin sitting in a shrine
room on a meditation cushion with a candle lit and sweet incense burning. Every
speck of selfishness that motivates our everyday activities will certainly infect our
meditation if we are not vigilant; and most of us know this and have seen pride and
arrogance and selfishness undermine our spiritual practice. If this is not uprooted
promptly, our spiritual practice becomes worldly. It is no wonder the Buddha
constantly warned his disciples to guard against this.
When we sit in meditation our aim is to become a better person and this does not
mean being better than everyone else. HH Dali Lama constantly points out in his
talks that the main focus of meditation is to become a more humane and caring
individual, a good person. Even during his discussions on emptiness and
meditation on it, he continually returns to the fact that the expression of emptiness
is true compassion.
* * *
Thought for the Day: April 4, 2011
One thing that we all share as human beings is the desire to be happy. It is really a
desire to know our true nature, the nature of our mind which is happiness itself.
This happiness is not dependent on external conditions, things, or circumstances,
although we often mistakenly identify it as such. That is why we seek happiness in
the world of externals. But, practically speaking, this will all seem like nonsense if
we are pressured by money, ill health, or unfavorable circumstances, such as war,
flood, famine, etc. As dharma practitioners, in our effort to benefit others and
bring happiness to others, we must also be realistically sensitive to the needs of
others. To preach the dharma to a starving family would bring no benefit. First the
family must be fed so that they become strong and can practice the teachings. My
own Teacher, Master Hsuan Hua, was a great humanitarian. Our monastery, The
City of Ten Thousand Buddhas, was the first place in America to resettle the
Vietnamese boat people, hundreds of them. We took care of many of them for
years, providing food, education and housing. We taught them English and skills
they could use to earn their own way. My teacher also started many schools and a
Buddhist University. My teacher's first aim was always to provide worldly, down to
earth material needs and skills, and later, if they chose, Buddhist teachings.
Every religious system has its weaknesses and strengths. The Dali Lama has
pointed out that one of Buddhisms principle weaknesses is it lack of involvement
in humanitarian projects. He points out that compared to Christians Buddhists are
very weak in this area and that they should learn from their Christian brothers and
sisters and get more involved. Buddhists can seem removed and isolated from the
community, and even individually, we can seem reserved and detached from the
needs of others. I see it in myself and know it to be an obstruction and a fault. If
we want happiness ourselves, there is no better way than seeking the welfare of
others.
* * *
unconditioned mind. What was not mentioned is that the search for realizing
sentient beings. The reason this intention is so important is that Wisdom and
Compassion are one and cannot be isolated; where there is one, the other is also.
But, like Wisdom itself, this altruistic intention is very elusive and difficult to give
rise to. We do not become a new person simply because we begin sitting in a shrine
room on a meditation cushion with a candle lit and sweet incense burning. Every
speck of selfishness that motivates our everyday activities will certainly infect our
meditation if we are not vigilant; and most of us know this and have seen pride and
arrogance and selfishness undermine our spiritual practice. If this is not uprooted
promptly, our spiritual practice becomes worldly. It is no wonder the Buddha
constantly warned his disciples to guard against this.
When we sit in meditation our aim is to become a better person and this does not
mean being better than everyone else. HH Dali Lama constantly points out in his
talks that the main focus of meditation is to become a more humane and caring
individual, a good person. Even during his discussions on emptiness and
meditation on it, he continually returns to the fact that the expression of emptiness
is true compassion.
* * *
Thought for the Day: April 4, 2011
One thing that we all share as human beings is the desire to be happy. It is really a
desire to know our true nature, the nature of our mind which is happiness itself.
This happiness is not dependent on external conditions, things, or circumstances,
although we often mistakenly identify it as such. That is why we seek happiness in
the world of externals. But, practically speaking, this will all seem like nonsense if
we are pressured by money, ill health, or unfavorable circumstances, such as war,
flood, famine, etc. As dharma practitioners, in our effort to benefit others and
bring happiness to others, we must also be realistically sensitive to the needs of
others. To preach the dharma to a starving family would bring no benefit. First the
family must be fed so that they become strong and can practice the teachings. My
own Teacher, Master Hsuan Hua, was a great humanitarian. Our monastery, The
City of Ten Thousand Buddhas, was the first place in America to resettle the
Vietnamese boat people, hundreds of them. We took care of many of them for
years, providing food, education and housing. We taught them English and skills
they could use to earn their own way. My teacher also started many schools and a
Buddhist University. My teacher's first aim was always to provide worldly, down to
earth material needs and skills, and later, if they chose, Buddhist teachings.
Every religious system has its weaknesses and strengths. The Dali Lama has
pointed out that one of Buddhisms principle weaknesses is it lack of involvement
in humanitarian projects. He points out that compared to Christians Buddhists are
very weak in this area and that they should learn from their Christian brothers and
sisters and get more involved. Buddhists can seem removed and isolated from the
community, and even individually, we can seem reserved and detached from the
needs of others. I see it in myself and know it to be an obstruction and a fault. If
we want happiness ourselves, there is no better way than seeking the welfare of
others.
* * *
Thought for the Day: April 5, 2011
Help Ever, Hurt Never" Sri Satya Sai Baba
The Indian saint, Satya Sai Baba, is on life support in a hospital in Puttaparthi, his
birth place. Whether Baba chooses to leave or remain in his physical form, the
Truth and Love he shared will continue to animate the lives of those he touched.
* * *
Thought for the Day: April 6, 2011
Wisdom is the thirst to know, not the thirst to know something.
* * *
Help Ever, Hurt Never" Sri Satya Sai Baba
The Indian saint, Satya Sai Baba, is on life support in a hospital in Puttaparthi, his
birth place. Whether Baba chooses to leave or remain in his physical form, the
Truth and Love he shared will continue to animate the lives of those he touched.
* * *
Thought for the Day: April 6, 2011
Wisdom is the thirst to know, not the thirst to know something.
* * *
Thought for the Day: April 7, 2011
A good teacher is one who leads his disciple to discover who he really is ; to
believe that the seed of enlightenment is already within, need not be planted, but
only watered.
* * *
A good teacher is one who leads his disciple to discover who he really is ; to
believe that the seed of enlightenment is already within, need not be planted, but
only watered.
* * *
Thought for the Day: April 8, 2011
There are many "strangers" in our lives, people me may greet with a passing
"hello" because we often happen to cross paths in our daily life. We may or may
not even know their name, but nevertheless feel that we "know" them simply
because we have said "hello" so many times. But, if we were to reflect carefully on
this, we would quickly see that we really don't "know" them at all; and it is just the
association of "hello" with the face that the assumption that we do becomes
solidified.
The "I" thought is sort of like the stranger in the above paragraph. The "I" often
crosses our path throughout our waking life: "I am hungry," "I am going to
work," "I am angry," "I am injured," "I have been deceived," "I am resentful," "I
much," "I love to surf," and on and on; but we seldom reflect deeply, "Who am I?"
When we say "I" what is the basis of designation? We seldom think of what "I" is
really referring to."The "I" is a stranger, a myth that we have created by habitually
thinking it exists and has an underlying and real basis. It does not.
HH Dzogchen Rinpoche uses the above analogy in his wonderful book, Rebel
Buddha, to point out the kind of relationship most of us have with "I." The "I"
thought is no doubt the most frequent stranger in our lives, arising often, but
reflected on very little. The aim of the Buddha's teaching is to help us discover the
myth of "I" and attain the freedom from the belief that it is a real existing entity.
It is this belief that wrongly separates us from the interconnectedness of ourselves
with our world and fellow human beings. Without "I" there is no "other." That is
Freedom. It is ours for the asking, "Who am I."
* * *
There are many "strangers" in our lives, people me may greet with a passing
"hello" because we often happen to cross paths in our daily life. We may or may
not even know their name, but nevertheless feel that we "know" them simply
because we have said "hello" so many times. But, if we were to reflect carefully on
this, we would quickly see that we really don't "know" them at all; and it is just the
association of "hello" with the face that the assumption that we do becomes
solidified.
The "I" thought is sort of like the stranger in the above paragraph. The "I" often
crosses our path throughout our waking life: "I am hungry," "I am going to
work," "I am angry," "I am injured," "I have been deceived," "I am resentful," "I
much," "I love to surf," and on and on; but we seldom reflect deeply, "Who am I?"
When we say "I" what is the basis of designation? We seldom think of what "I" is
really referring to."The "I" is a stranger, a myth that we have created by habitually
thinking it exists and has an underlying and real basis. It does not.
HH Dzogchen Rinpoche uses the above analogy in his wonderful book, Rebel
Buddha, to point out the kind of relationship most of us have with "I." The "I"
thought is no doubt the most frequent stranger in our lives, arising often, but
reflected on very little. The aim of the Buddha's teaching is to help us discover the
myth of "I" and attain the freedom from the belief that it is a real existing entity.
It is this belief that wrongly separates us from the interconnectedness of ourselves
with our world and fellow human beings. Without "I" there is no "other." That is
Freedom. It is ours for the asking, "Who am I."
* * *
Master Hsuan Hua. The Master also said: "All afflictions are based in selfishness. That
is why we have so much anger and afflictions.
No one wants a rebirth in a hell or a negative experience on this planet. Everyone
wants to be happy and end suffering; but it is selfishness that gets in our way. All
problems on others, but ultimately it is our selfishness that causes us to suffer. If
problems on others, but ultimately it is our selfishness that causes us to suffer. If
there is no selfishness then even those who torment us will not move us to ill will.
there is no selfishness then even those who torment us will not move us to ill will.
I recently read of a jailed Tibetan monk who weeped for those who brought
terrible hardship upon him. When asked about his weeping he replied that his
tormentors are creating such negative karma that he cannot help but feel
compassion for them. If we can free ourselves of selfishness, compassion will arise
naturally, it is part of our true nature. The joy of compassion is boundless;
whereas selfishness has a very narrow sphere. It is very limited, even if all our
selfish desires are met.
* * *
Thought for the Day: April 10, 2011
there is no end in sight. I remember during my early days of meditation
expressing to a friend, "One of my main regrets is that my motivation for seeking
my Heavenly Father is not as pure as it might be (I was on a mixed Christian,
Personal problems manifest themselves in many ways and sometimes it seems
expressing to a friend, "One of my main regrets is that my motivation for seeking
my Heavenly Father is not as pure as it might be (I was on a mixed Christian,
Personal problems manifest themselves in many ways and sometimes it seems
Buddhist, and Hindu path at the time.") Indeed, I have heard HH Dali Lama
express the fact that it is very common for people to seek spirituality during a
low point in their lives or because of painful afflictions in general. So, I realize
that because we may be at a low point we are also very vulnerable to false
teachers who may not be the true guide that they appear to be. He says that we
should be especially vigilant when seeking a teacher during such times.
* * *
there is no end in sight. I remember during my early days of meditation
expressing to a friend, "One of my main regrets is that my motivation for seeking
my Heavenly Father is not as pure as it might be (I was on a mixed Christian,
Personal problems manifest themselves in many ways and sometimes it seems
expressing to a friend, "One of my main regrets is that my motivation for seeking
my Heavenly Father is not as pure as it might be (I was on a mixed Christian,
Personal problems manifest themselves in many ways and sometimes it seems
Buddhist, and Hindu path at the time.") Indeed, I have heard HH Dali Lama
express the fact that it is very common for people to seek spirituality during a
low point in their lives or because of painful afflictions in general. So, I realize
that because we may be at a low point we are also very vulnerable to false
teachers who may not be the true guide that they appear to be. He says that we
should be especially vigilant when seeking a teacher during such times.
* * *
Thought for the Day: April 11, 2011
circle of friends. Be a stable support to those who waver. Be an open and belongs
to. Give of yourself without thought of reward. Benefit others because doing so
is its own reward. Live for the moment because your future depends on it. Be
frugal and take joy in simplicity. Be content in your own skin and be Be a true
friend to those shunned and shut out by others; bring them into your self-reliant.
Be willing to change the course of your life on the few words spoken by a very
wise person. Be beautiful inside, live beautiful outside, and welcome everyone. Be
balanced and considerate. Respect your parents and honor them through right
action. Be generous with what you have and content. Be an anchor to those who
need one. Or be like my daughter Mudra, who is celebrating her twenty-third
birthday today. Happy Birthday Mudra!
* * *
circle of friends. Be a stable support to those who waver. Be an open and belongs
to. Give of yourself without thought of reward. Benefit others because doing so
is its own reward. Live for the moment because your future depends on it. Be
frugal and take joy in simplicity. Be content in your own skin and be Be a true
friend to those shunned and shut out by others; bring them into your self-reliant.
Be willing to change the course of your life on the few words spoken by a very
wise person. Be beautiful inside, live beautiful outside, and welcome everyone. Be
balanced and considerate. Respect your parents and honor them through right
action. Be generous with what you have and content. Be an anchor to those who
need one. Or be like my daughter Mudra, who is celebrating her twenty-third
birthday today. Happy Birthday Mudra!
* * *
Thought for the Day: April 12, 2011
Distractions are limitless; the mind that becomes distracted is one. We can never
seek and find the last distraction; distraction will never end that way. But, single
pointedness can be reached by looking at the mind that runs out, not what it runs
out after. To do this we first observe the mind that flows out into the world, with
a particular interest in the things it has strong attachment towards. Then we best
to not completely remove the mental object from the mind, but instead keep a
thread of awareness on it. We can make this thread very, very, thin, but it should
not break, for if it does the mind will wander to a fresh new object and we will
have to start over. After we do this some time and become familiar with the
object in its coarse and very subtle forms, we should see if we can withdraw the
mind completely, without losing the potential to once again give rise to that same
object. If we can do this, it is an indication that we have developed single
pointedness.
* * *
Distractions are limitless; the mind that becomes distracted is one. We can never
seek and find the last distraction; distraction will never end that way. But, single
pointedness can be reached by looking at the mind that runs out, not what it runs
out after. To do this we first observe the mind that flows out into the world, with
a particular interest in the things it has strong attachment towards. Then we best
to not completely remove the mental object from the mind, but instead keep a
thread of awareness on it. We can make this thread very, very, thin, but it should
not break, for if it does the mind will wander to a fresh new object and we will
have to start over. After we do this some time and become familiar with the
object in its coarse and very subtle forms, we should see if we can withdraw the
mind completely, without losing the potential to once again give rise to that same
object. If we can do this, it is an indication that we have developed single
pointedness.
* * *
Thought for the Day: April 13, 2011
Right Action is an offering, a statement of who we are, the picture we paint of
ourselves, our spot on the canvas of life. Once offered our action ripples in every
of us, vibrates with every action and thought of every being, human and
non-human, in this vast cosmos. Nothing belongs to us; not a single move we
there is no other. Everyone is important to us, to this universe. We create anew
the world revealed with each rising sun. Our thought and action makes it so. It
is a big canvas that this world is spread out upon, momentarily flashing into
being and disappearing, like lightening in the night sky, never two instants the
same, nothing passing from one instant to the next. We too change as each
thought arises and dissolves, echoing the reality of our world. There is nothing
to hold on to from one instant to the next. This is a world where those who
survive have their hands and hearts open.
* * *
Let everything in, hold nothing in; this is Mahamudra.
* * *
Right Action is an offering, a statement of who we are, the picture we paint of
ourselves, our spot on the canvas of life. Once offered our action ripples in every
of us, vibrates with every action and thought of every being, human and
non-human, in this vast cosmos. Nothing belongs to us; not a single move we
there is no other. Everyone is important to us, to this universe. We create anew
the world revealed with each rising sun. Our thought and action makes it so. It
is a big canvas that this world is spread out upon, momentarily flashing into
being and disappearing, like lightening in the night sky, never two instants the
same, nothing passing from one instant to the next. We too change as each
thought arises and dissolves, echoing the reality of our world. There is nothing
to hold on to from one instant to the next. This is a world where those who
survive have their hands and hearts open.
* * *
Let everything in, hold nothing in; this is Mahamudra.
* * *
Thought for the Day: April 14, 2011
A Chan saying goes: "The more you talk and think about it; the more you wander from
gaining familiarity with it; and yet when it turns itself on the nature of
enlightenment it sets up insurmountable barriers.
Enlightenment is our true nature, the Buddha says, it is always there and always
has been, and is not a product of our thinking mind. But, strong habits force us to
think about enlightenment and our true nature the same way we think about
everything else. Breaking this habit is very difficult.
* * *
A Chan saying goes: "The more you talk and think about it; the more you wander from
gaining familiarity with it; and yet when it turns itself on the nature of
enlightenment it sets up insurmountable barriers.
Enlightenment is our true nature, the Buddha says, it is always there and always
has been, and is not a product of our thinking mind. But, strong habits force us to
think about enlightenment and our true nature the same way we think about
everything else. Breaking this habit is very difficult.
* * *
Thought for the Day: April 15, 2011
When we “notice” an object we have either labeled it or are seeking a label for
it. This is the action of the conceptualizing mind, the mind conditioned by them.
mind and that this is every bit as much a part of our mind as our ordinary mind
that we are all familiar with. So, why aren’t we aware of it? How does one
become aware of it? These are the questions Buddhism urges us to ask.
become aware of it? These are the questions Buddhism urges us to ask.
* * *
When we “notice” an object we have either labeled it or are seeking a label for
it. This is the action of the conceptualizing mind, the mind conditioned by them.
mind and that this is every bit as much a part of our mind as our ordinary mind
that we are all familiar with. So, why aren’t we aware of it? How does one
become aware of it? These are the questions Buddhism urges us to ask.
become aware of it? These are the questions Buddhism urges us to ask.
* * *
Thought for the Day: April 16, 2011
Meditation is simply taking time to get to know yourself.
* * *
Meditation is simply taking time to get to know yourself.
* * *
Thought for the Day: April 17, 2011
Abundance that is not shared brings with it isolation and unhappiness; but those
who practice generosity will always feel close to their fellow man and happy.
* * *
Abundance that is not shared brings with it isolation and unhappiness; but those
who practice generosity will always feel close to their fellow man and happy.
* * *
Thought for the Day: April 18, 2011
"If you study with a faulty teacher, you will develop a lot of faults," says the
importance of "attending teachings and initiations as if they were a lecture,"
importance of "attending teachings and initiations as if they were a lecture,"
with no commitment, until one is thoroughly convinced that the teacher is
authentic.
authentic.
In order to do this we may have to do preliminary study on our own. If we are
new to the dharma the most important thing to study are the rules of conduct
expected of a qualified teacher and his disciples. Most important of these are the
rules of moral and ethical conduct. In this regard the teacher's disciples often
mirror the teacher, and if one cannot hold the disciples in high regard it is
unlikely the teacher will be well qualified.
A good teacher is not necessarily enlightened or a gifted master of meditation.
But, a good teacher will always have a deep conviction in the truth of the path
of dharma he is on and willing to make the personal sacrifices necessary to walk
that path. He will teach by example and share what he knows. The Buddha said:
"If you know an entire sutra text, teach that, if you know a chapter, teach that, if
you know a few lines, teach that. " Our job is to learn what we can from the
teacher, what he is offering, what comes from his knowledge and sincere heart.
Studying with an enlightened master is everyone's wish; but unfortunately it
often happens that the alternative is no study at all. Be willing to make a humble
start.
* * *
"If you study with a faulty teacher, you will develop a lot of faults," says the
importance of "attending teachings and initiations as if they were a lecture,"
importance of "attending teachings and initiations as if they were a lecture,"
with no commitment, until one is thoroughly convinced that the teacher is
authentic.
authentic.
In order to do this we may have to do preliminary study on our own. If we are
new to the dharma the most important thing to study are the rules of conduct
expected of a qualified teacher and his disciples. Most important of these are the
rules of moral and ethical conduct. In this regard the teacher's disciples often
mirror the teacher, and if one cannot hold the disciples in high regard it is
unlikely the teacher will be well qualified.
A good teacher is not necessarily enlightened or a gifted master of meditation.
But, a good teacher will always have a deep conviction in the truth of the path
of dharma he is on and willing to make the personal sacrifices necessary to walk
that path. He will teach by example and share what he knows. The Buddha said:
"If you know an entire sutra text, teach that, if you know a chapter, teach that, if
you know a few lines, teach that. " Our job is to learn what we can from the
teacher, what he is offering, what comes from his knowledge and sincere heart.
Studying with an enlightened master is everyone's wish; but unfortunately it
often happens that the alternative is no study at all. Be willing to make a humble
start.
* * *
Thought for the Day: April 19, 2011
When we set out on a spiritual quest we are likely to be like "an ant crawling
around the outside of a watermelon, knowing nothing of the sweetness of the
fruit inside," as a saying goes. During my first years of dharma practice I
thought enlightenment was for someone else, that it was too far out of reach
for me. I was content just to "crawl around on the outside" and regarded my
mere practice of meditation and study as a sort of achievement in itself. To
become enlightened was unrealistic for me, a common person with no
extraordinary gifts. This all changed when I began to live in a monastery with
an enlightened master, Master Hsuan Hua. Myself and everyone who studied
under him were aware that his "duty" as an enlightened master was to reveal to
his students how they can find the treasure within themselves. He made it clear
that he could not enlighten us, but that he could show us the way to discover it
for ourselves, through our own effort. We could not worship him, he would
not tolerate it, but we could honor him by following his instructions. His
instructions were always aimed at breaking up his disciple's attachments, and as
such were very personal and difficult to follow. He taught the dharma spoken
by the Buddha, but made each one of us understand that he would not be
pleased with a mere intellectual understanding. Using the dharma as a tool he
showed us how to break up our attachments and deepen our inner
understanding.
* * *
When we set out on a spiritual quest we are likely to be like "an ant crawling
around the outside of a watermelon, knowing nothing of the sweetness of the
fruit inside," as a saying goes. During my first years of dharma practice I
thought enlightenment was for someone else, that it was too far out of reach
for me. I was content just to "crawl around on the outside" and regarded my
mere practice of meditation and study as a sort of achievement in itself. To
become enlightened was unrealistic for me, a common person with no
extraordinary gifts. This all changed when I began to live in a monastery with
an enlightened master, Master Hsuan Hua. Myself and everyone who studied
under him were aware that his "duty" as an enlightened master was to reveal to
his students how they can find the treasure within themselves. He made it clear
that he could not enlighten us, but that he could show us the way to discover it
for ourselves, through our own effort. We could not worship him, he would
not tolerate it, but we could honor him by following his instructions. His
instructions were always aimed at breaking up his disciple's attachments, and as
such were very personal and difficult to follow. He taught the dharma spoken
by the Buddha, but made each one of us understand that he would not be
pleased with a mere intellectual understanding. Using the dharma as a tool he
showed us how to break up our attachments and deepen our inner
understanding.
* * *
Thought for the Day: April 20, 2011
What we call "our mind" is constantly producing thoughts. If we examine these
"thoughts" we will not find a single one that is not "conditioned" by what we
have seen, heard, tasted, touched, smelled, or previously thought about. Not a
single thought arises that is not in some way connected to something we
perceived or thought about. Because this is so, this mind is called dependent, or
conditioned mind. It cannot stand alone.
But, this is only one aspect of our mind. There is also mind that is not dependent
on what we have seen, heard, smelled, touched, tasted, or thought about. It is
not conditioned in anyway. The Buddha sometimes refers to this mind as unborn. It
Sutras teach us that from the ultimate point of view these two minds are the
same, inseparable. But, since we are only familiar with our ordinary mind, we
help us to recognize the unconditioned mind. When we meditate we are really
trying to find a thought that is not connected with a previous thought or sense
perception. It is like looking into the gap between two thoughts. There are many
ways to describe meditation and many kinds of meditation. Words can point it
out, but you have to taste it yourself. The principle aim of meditation is to lead
us to awaken to this unconditioned mind. The rules of conduct so thoroughly
taught by the Buddha are the supports for our meditation and inquiry.
I have been working at the task for several decades now and still feel like a
beginner. But, I have a strong faith in my teachers and the Buddha's teachings,
and equally important, faith in myself, by the grace of my teachers that taught
the path of self reliance.
* * *
What we call "our mind" is constantly producing thoughts. If we examine these
"thoughts" we will not find a single one that is not "conditioned" by what we
have seen, heard, tasted, touched, smelled, or previously thought about. Not a
single thought arises that is not in some way connected to something we
perceived or thought about. Because this is so, this mind is called dependent, or
conditioned mind. It cannot stand alone.
But, this is only one aspect of our mind. There is also mind that is not dependent
on what we have seen, heard, smelled, touched, tasted, or thought about. It is
not conditioned in anyway. The Buddha sometimes refers to this mind as unborn. It
Sutras teach us that from the ultimate point of view these two minds are the
same, inseparable. But, since we are only familiar with our ordinary mind, we
help us to recognize the unconditioned mind. When we meditate we are really
trying to find a thought that is not connected with a previous thought or sense
perception. It is like looking into the gap between two thoughts. There are many
ways to describe meditation and many kinds of meditation. Words can point it
out, but you have to taste it yourself. The principle aim of meditation is to lead
us to awaken to this unconditioned mind. The rules of conduct so thoroughly
taught by the Buddha are the supports for our meditation and inquiry.
I have been working at the task for several decades now and still feel like a
beginner. But, I have a strong faith in my teachers and the Buddha's teachings,
and equally important, faith in myself, by the grace of my teachers that taught
the path of self reliance.
* * *
Thought for the Day: April 21, 2011
The Buddha's message of non-attachment and giving applies as much to the poor as
it does the rich. During my years in Nepal and India I learned that people with
very little are afflicted with miserliness and attachment just as much as the well
to do. It matters very little whether one is attached to a few rupees or a large
sum of money; attachment is a burden. Sometimes it is thought that the practice
of non-attachment requires living with few possessions or wealth; but since the
problem is not with the wealth, but rather one's attachment to it, we are all
vulnerable to the ills of strong attachment. In fact it is our own attachment to
our material possessions that prevent us from genuinely appreciating what we
do have. The saying, "You are possessed by the things you possess," is so true.
Whatever can be said of material objects can be said of our relationship with
people and life itself. Attachment to people, events, and social status, prevents
us from truly appreciating our lives. This is because there is an underlying fear
of losing whatever one is attached to. This fear arises because we misappropriate
our sense of well being on whatever or whomever we deem important in our
lives, forgetting who we are in the process.
Freedom comes from giving up our sense of dependency on externals by
turning our light inward and finding peace that is not supported by external
phenomena. This is very difficult to do, but there are many examples of great
meditation masters, both rich and poor, monastic and layman and lay woman,
who have done it and we can draw inspiration from.
* * *
The Buddha's message of non-attachment and giving applies as much to the poor as
it does the rich. During my years in Nepal and India I learned that people with
very little are afflicted with miserliness and attachment just as much as the well
to do. It matters very little whether one is attached to a few rupees or a large
sum of money; attachment is a burden. Sometimes it is thought that the practice
of non-attachment requires living with few possessions or wealth; but since the
problem is not with the wealth, but rather one's attachment to it, we are all
vulnerable to the ills of strong attachment. In fact it is our own attachment to
our material possessions that prevent us from genuinely appreciating what we
do have. The saying, "You are possessed by the things you possess," is so true.
Whatever can be said of material objects can be said of our relationship with
people and life itself. Attachment to people, events, and social status, prevents
us from truly appreciating our lives. This is because there is an underlying fear
of losing whatever one is attached to. This fear arises because we misappropriate
our sense of well being on whatever or whomever we deem important in our
lives, forgetting who we are in the process.
Freedom comes from giving up our sense of dependency on externals by
turning our light inward and finding peace that is not supported by external
phenomena. This is very difficult to do, but there are many examples of great
meditation masters, both rich and poor, monastic and layman and lay woman,
who have done it and we can draw inspiration from.
* * *
Thought for the Day: April 22, 2011
In our Western world being in a relationship is often foremost on people's
minds. The sense of completion that is sought in a relationship, is probably best
sought before getting into one. If we enter a relationship from a position of
fullness within, we draw our partner into that fullness; we can truly give. If our
partner too is coming from a position of fullness, then we share fullness. Often,
need to recognize who we are as an individual. This misappropriation leads to
seeking in a partner what cannot be found. Thus so many failed relationships.
Relationships do succeed, however, even when a sense of fullness is lacking
from the start. These are relationships where each partner is sensitive to the
other's inner struggle and makes the personal sacrifices necessary to see that
their partner overcomes all obstacles.
It matters very little if the relationship is only with ourselves, or with a partner;
for a relationship to succeed a lot of personal sacrifice and discipline is required.
* * *
In our Western world being in a relationship is often foremost on people's
minds. The sense of completion that is sought in a relationship, is probably best
sought before getting into one. If we enter a relationship from a position of
fullness within, we draw our partner into that fullness; we can truly give. If our
partner too is coming from a position of fullness, then we share fullness. Often,
need to recognize who we are as an individual. This misappropriation leads to
seeking in a partner what cannot be found. Thus so many failed relationships.
Relationships do succeed, however, even when a sense of fullness is lacking
from the start. These are relationships where each partner is sensitive to the
other's inner struggle and makes the personal sacrifices necessary to see that
their partner overcomes all obstacles.
It matters very little if the relationship is only with ourselves, or with a partner;
for a relationship to succeed a lot of personal sacrifice and discipline is required.
* * *
Thought for the Day: April 23, 2011
Hindu himself, he encouraged everyone to follow their own chosen path and
walk it in a moral and ethical way. I had lived in a cave above his ashram in the
South Indian desert for six month shortly before returning to America and
becoming a monk for ten years under the guidance of Master Hsuan Hua. I
have often thought that it was the hidden blessings of Baba that led me to find
my own teacher. With his passing it is my prayer that the many hospitals and
schools that he has established continue to thrive and that his teachings of
Love and Compassion and concern for one's fellow beings become the new
embodiment of Satya Sai Baba.
* * *
Thought for the Day: April 24, 2011
Yesterday, during a discussion on enlightenment at my home, I had remarked
that the Compassion that radiates from one who has realized the mind's true
nature is indescribable and clearly evidences their realization. To this a guest,
radiating from anyone and even if she had she was never in a situation that would call
for a compassionate response (from someone whom she thought may have been enlightened.)
What she was envisioning is common compassion, which is not the same as the
compassion that is not reflexive in any way, is always on, always present,
shinning every moment, without effort, the compassion that is our true nature.
Because her view of compassion is the common view most of us have, it is
important to be aware of this distinction. Our true nature is Wisdom and
Compassion; these are the enlightened qualities of our true mind. Mistaking
Compassion as reflexive is like thinking Wisdom is a quality of the intellect. A
great master reflects Wisdom and Compassion all the time, regardless of
circumstance. It radiates from them, constantly. It is the expression of their
self-realization. These are not qualities we develop within ourselves, but rather,
find.
* * *
Hindu himself, he encouraged everyone to follow their own chosen path and
walk it in a moral and ethical way. I had lived in a cave above his ashram in the
South Indian desert for six month shortly before returning to America and
becoming a monk for ten years under the guidance of Master Hsuan Hua. I
have often thought that it was the hidden blessings of Baba that led me to find
my own teacher. With his passing it is my prayer that the many hospitals and
schools that he has established continue to thrive and that his teachings of
Love and Compassion and concern for one's fellow beings become the new
embodiment of Satya Sai Baba.
* * *
Thought for the Day: April 24, 2011
Yesterday, during a discussion on enlightenment at my home, I had remarked
that the Compassion that radiates from one who has realized the mind's true
nature is indescribable and clearly evidences their realization. To this a guest,
radiating from anyone and even if she had she was never in a situation that would call
for a compassionate response (from someone whom she thought may have been enlightened.)
What she was envisioning is common compassion, which is not the same as the
compassion that is not reflexive in any way, is always on, always present,
shinning every moment, without effort, the compassion that is our true nature.
Because her view of compassion is the common view most of us have, it is
important to be aware of this distinction. Our true nature is Wisdom and
Compassion; these are the enlightened qualities of our true mind. Mistaking
Compassion as reflexive is like thinking Wisdom is a quality of the intellect. A
great master reflects Wisdom and Compassion all the time, regardless of
circumstance. It radiates from them, constantly. It is the expression of their
self-realization. These are not qualities we develop within ourselves, but rather,
find.
* * *
Thought for the Day: April 25, 2011
The unexpected quality of "enlightening" moments has been written about by
almost everyone who has had one. But this does not imply that these moments
of insight happen by chance or randomly; there is much stage setting that
precedes all our experiences, both good and bad, and awakenings are no
exception. When we strive for realization we must have faith in the process, for
months and years can pass with lots of effort being expended with seemingly
small results. Our job is not to strive to achieve anything, but rather
concentrate on the path before us. In this regard, patience is often regarded as
the most important quality a cultivator of the way can have.
* * *
The unexpected quality of "enlightening" moments has been written about by
almost everyone who has had one. But this does not imply that these moments
of insight happen by chance or randomly; there is much stage setting that
precedes all our experiences, both good and bad, and awakenings are no
exception. When we strive for realization we must have faith in the process, for
months and years can pass with lots of effort being expended with seemingly
small results. Our job is not to strive to achieve anything, but rather
concentrate on the path before us. In this regard, patience is often regarded as
the most important quality a cultivator of the way can have.
* * *
Thought for the Day: April 26, 2011
Simple mindfulness is like an anchor that will keep us grounded and
unwavering through many difficult times on the path. There is a saying: "When
the Buddha grows a foot, the demon is already ten feet tall."
The harder we work at our dharma practice, the more we will be tested, and
many obstacles will stand in our way. We are not creating these obstacles, they
have been there all along; but we have been blind to them. As our cultivation
increases, we will wake up many sleeping obstructions. Sometimes we may wish
we had never started on the spiritual journey. Moreover, it often happens that
the recitation of mantras and other forms of meditation will attract ghosts and
about these and told us not to worry about them as they were harmless as long
as we were keeping the precepts and doing our practice correctly. Simple awareness, being
centered and focused on the task at hand, without the mind thinking of this
and that or daydreaming, is also very important. Post meditation practice keeps
us from springing leaks during the time between our formal meditation or
other devotional practices. This mindfulness is like armor that keeps us firmly
rooted in a sense of who we are and protects us. It gives us confidence to
remain unmoved by various disturbances that inevitably arise on our journey.
Simple mindfulness is taking whatever task we may be doing as a meditation
topic. If we are washing dishes, for example, we watch our mind as we do the
dishes and see if we can disappear into the task, or are we anxious to be done,
our mind already gone while the sink is still full of dishes. When we meditate
an inner world emerges that is our path, and maintaining a vision of this world,
even a small thread of awareness of it, throughout the day is simple
mindfulness. If we engage the world correctly it will always support our
meditation rather than distract us.
* * *
Simple mindfulness is like an anchor that will keep us grounded and
unwavering through many difficult times on the path. There is a saying: "When
the Buddha grows a foot, the demon is already ten feet tall."
The harder we work at our dharma practice, the more we will be tested, and
many obstacles will stand in our way. We are not creating these obstacles, they
have been there all along; but we have been blind to them. As our cultivation
increases, we will wake up many sleeping obstructions. Sometimes we may wish
we had never started on the spiritual journey. Moreover, it often happens that
the recitation of mantras and other forms of meditation will attract ghosts and
about these and told us not to worry about them as they were harmless as long
as we were keeping the precepts and doing our practice correctly. Simple awareness, being
centered and focused on the task at hand, without the mind thinking of this
and that or daydreaming, is also very important. Post meditation practice keeps
us from springing leaks during the time between our formal meditation or
other devotional practices. This mindfulness is like armor that keeps us firmly
rooted in a sense of who we are and protects us. It gives us confidence to
remain unmoved by various disturbances that inevitably arise on our journey.
Simple mindfulness is taking whatever task we may be doing as a meditation
topic. If we are washing dishes, for example, we watch our mind as we do the
dishes and see if we can disappear into the task, or are we anxious to be done,
our mind already gone while the sink is still full of dishes. When we meditate
an inner world emerges that is our path, and maintaining a vision of this world,
even a small thread of awareness of it, throughout the day is simple
mindfulness. If we engage the world correctly it will always support our
meditation rather than distract us.
* * *
Thought for the Day: April 27, 2011
busy modern life is one that is pulled constantly by many competing forces.
Even if all the forces are in themselves good, they turn into an unfavorable
Then they become distractions and a burden. This is why we must constantly
strive to simplify our lifestyle so that we can easily devote our full attention
wherever demanded and enjoy doing it.
* * *
busy modern life is one that is pulled constantly by many competing forces.
Even if all the forces are in themselves good, they turn into an unfavorable
Then they become distractions and a burden. This is why we must constantly
strive to simplify our lifestyle so that we can easily devote our full attention
wherever demanded and enjoy doing it.
* * *
Thought for the Day: April 28, 2011
Everyone deems meditation as essential, but when it comes to giving it priority
in their day, the reality is it is one of the first things to go in our budget cuts of
time.
* * *
Everyone deems meditation as essential, but when it comes to giving it priority
in their day, the reality is it is one of the first things to go in our budget cuts of
time.
* * *
Some people hear the doctrine of emptiness and immediately think: "If all is
empty then I may as well enjoy all the pleasure I can." While others think: "Since all is
empty, there is no point in seeking out objects of pleasure, since they are empty." The one
student is clever; the other is wise.
* * *
all things are possible." Often emptiness is thought to be nothingness, or the
absence of everything. We are conditioned to think of it in a relativistic way,
contrasting it with fullness. It is a hard habit to break. But, for the Buddhist,
the notion that this must be done is nihilistic, and nihilism is one of the
viewpoints that Buddhism consistently rejects. For the Buddhist, not only need
nothing be removed, from our mind or our world to understand emptiness,
but everything must be allowed to remain just as it is. It cannot be otherwise,
because our thoughts and emotions, the world and everything in it, from the
tiniest dust mote to the largest sun, is by nature empty. In other words, seeing
emptiness is just another way of seeing ourselves and our world.
We usually see the world and ourselves as substantial and real, we see a
multiplicity of objects and many individuals, mountains, rivers, the great earth,
each having characteristics of its own and separate from us, standing outside of
ourselves. This is the way of looking at the world that we know and are familiar
with. Because we are attached to the notion of self and others, inside and
outside, we perceive the world apart from ourselves, as solid and really existing
out there. The reason we see this way is because of desire and attachment; but
the very same world we see as solid and enduring can also be seen as emptiness,
without changing it in any way. As desire and attachment diminishes, an
entirely new vision of our ordinary world and ourselves emerges. When
everything is seen as ultimately empty, we feel completely free and unbound; and
yet we can go about our affairs as usual, for knowing emptiness does not
interfere with our conventional world. This is why even the greatest
enlightened masters can seem so ordinary and carry on in the world like anyone
else; they just do it with a much deeper appreciation of life and the world they
live in because they have seen a side of it that we have yet to see.
* * *
absence of everything. We are conditioned to think of it in a relativistic way,
contrasting it with fullness. It is a hard habit to break. But, for the Buddhist,
the notion that this must be done is nihilistic, and nihilism is one of the
viewpoints that Buddhism consistently rejects. For the Buddhist, not only need
nothing be removed, from our mind or our world to understand emptiness,
but everything must be allowed to remain just as it is. It cannot be otherwise,
because our thoughts and emotions, the world and everything in it, from the
tiniest dust mote to the largest sun, is by nature empty. In other words, seeing
emptiness is just another way of seeing ourselves and our world.
We usually see the world and ourselves as substantial and real, we see a
multiplicity of objects and many individuals, mountains, rivers, the great earth,
each having characteristics of its own and separate from us, standing outside of
ourselves. This is the way of looking at the world that we know and are familiar
with. Because we are attached to the notion of self and others, inside and
outside, we perceive the world apart from ourselves, as solid and really existing
out there. The reason we see this way is because of desire and attachment; but
the very same world we see as solid and enduring can also be seen as emptiness,
without changing it in any way. As desire and attachment diminishes, an
entirely new vision of our ordinary world and ourselves emerges. When
everything is seen as ultimately empty, we feel completely free and unbound; and
yet we can go about our affairs as usual, for knowing emptiness does not
interfere with our conventional world. This is why even the greatest
enlightened masters can seem so ordinary and carry on in the world like anyone
else; they just do it with a much deeper appreciation of life and the world they
live in because they have seen a side of it that we have yet to see.
* * *