Thought for the Day: August 1, 2009
The mind has been likened to a crystal sphere that takes on the appearance of what is placed before it. In itself
the mind is pure and undefiled, but that clarity is not appreciated because we continually engage it in sense
objects, whether physical or mental. In stillness, we can allow all thoughts to settle and dissolve into this crystal
clarity and through practice we can remain there for increasingly long periods of time.
Our effort in meditation should always be to assume the attitude of someone trying to discover what he knows
is there, rather than trying to create an altered and contrived state of awareness. There is no need to "ride a
donkey, searching for a donkey" as the saying goes. Just believe that within each and every thought is the
enlightened nature, and pay attention to them, as if to see it there, with nothing added or taken away.
The mind has been likened to a crystal sphere that takes on the appearance of what is placed before it. In itself
the mind is pure and undefiled, but that clarity is not appreciated because we continually engage it in sense
objects, whether physical or mental. In stillness, we can allow all thoughts to settle and dissolve into this crystal
clarity and through practice we can remain there for increasingly long periods of time.
Our effort in meditation should always be to assume the attitude of someone trying to discover what he knows
is there, rather than trying to create an altered and contrived state of awareness. There is no need to "ride a
donkey, searching for a donkey" as the saying goes. Just believe that within each and every thought is the
enlightened nature, and pay attention to them, as if to see it there, with nothing added or taken away.
Thought for the Day: August 2, 2009
how objects of desire appear one way, but exist in another, where the sense of "I arises, and does it how
objects of desire appear one way, but exist in another, where the sense of "I arises, and does it have a
substantial basis, that things are composed of parts and that these parts are also composed of parts and
that it is impossible to find a single part (particle) that exists inherently, and many other such
reasonings are more difficult than mantra recitation, prayers, ceremonies, and should be given priority.
reasonings are more difficult than mantra recitation, prayers, ceremonies, and should be given priority.
Although some Tibetan schools may disagree with this, the Kagyu school, for example, emphasizes
meditation, it is none the less something that I believe many who cling to meditation on mantras or the
reciting of prayers and ceremonies should consider. It is very easy to place ones belief on the efficacy of
mantras, etc; so much so that many times such practices evolve into a kind of formula grasping with
the attitude that everything will take place automatically. In other words, it is easy to become lazy. That
is why analytical meditation is stressed by His Holiness. The mind must be alert, awake, and engaged to
practice these contemplations. There is no opportunity for the mind to be lulled into dull complacency
or have subtle wrong views undermine ones practice, something that easily happens when mantra
recitation, etc alone is relied upon.
how objects of desire appear one way, but exist in another, where the sense of "I arises, and does it how
objects of desire appear one way, but exist in another, where the sense of "I arises, and does it have a
substantial basis, that things are composed of parts and that these parts are also composed of parts and
that it is impossible to find a single part (particle) that exists inherently, and many other such
reasonings are more difficult than mantra recitation, prayers, ceremonies, and should be given priority.
reasonings are more difficult than mantra recitation, prayers, ceremonies, and should be given priority.
Although some Tibetan schools may disagree with this, the Kagyu school, for example, emphasizes
meditation, it is none the less something that I believe many who cling to meditation on mantras or the
reciting of prayers and ceremonies should consider. It is very easy to place ones belief on the efficacy of
mantras, etc; so much so that many times such practices evolve into a kind of formula grasping with
the attitude that everything will take place automatically. In other words, it is easy to become lazy. That
is why analytical meditation is stressed by His Holiness. The mind must be alert, awake, and engaged to
practice these contemplations. There is no opportunity for the mind to be lulled into dull complacency
or have subtle wrong views undermine ones practice, something that easily happens when mantra
recitation, etc alone is relied upon.
Thought for the Day: August 3, 2009
practice that may not be appealing in the beginning, may, if we apply effort, become a source of great
practice that may not be appealing in the beginning, may, if we apply effort, become a source of great
withers away.happiness. There are not any short cuts, and if we realize this we will select a method
based on impartial analyses of what will likely bring lasting results, rather than immediate satisfaction
that withers away.
practice that may not be appealing in the beginning, may, if we apply effort, become a source of great
practice that may not be appealing in the beginning, may, if we apply effort, become a source of great
withers away.happiness. There are not any short cuts, and if we realize this we will select a method
based on impartial analyses of what will likely bring lasting results, rather than immediate satisfaction
that withers away.
Thought for the Day: August 4, 2009
do better when our mind is absorbed in what we are doing. Distraction is like a thief that robs us of
do better when our mind is absorbed in what we are doing. Distraction is like a thief that robs us of
the pleasure of this engagement..
the pleasure of this engagement..
But, training the mind to be undistracted is not enough, for this just develops concentration. In
Buddhist sutra texts, concentration is always prefaced by "right," or "proper." This is because there is
a danger of developing concentration, even concentration leading to samadhi, that does not tend
towards liberation and in fact can lead to increased bondage and wrong views. Concentration,
therefore, must be accompanied by "right motivation."
"Right motivation" is cultivated by continually asking ourselves what we expect from our practice and
getting rid of all "personal" desires and ambitions. Or, perhaps a better way to phrase this is, gradually
transform ones "personal" ambitions into ambitions that align with the aim of the teachings. This
leads us to the often little explored and very important aspect of meditation practice: study. If we
don't study, our concentration may become very strong and free of distraction; but improperly placed.
That is why the time set aside for meditation, reasoned analyses, and study should be equally balanced.
do better when our mind is absorbed in what we are doing. Distraction is like a thief that robs us of
do better when our mind is absorbed in what we are doing. Distraction is like a thief that robs us of
the pleasure of this engagement..
the pleasure of this engagement..
But, training the mind to be undistracted is not enough, for this just develops concentration. In
Buddhist sutra texts, concentration is always prefaced by "right," or "proper." This is because there is
a danger of developing concentration, even concentration leading to samadhi, that does not tend
towards liberation and in fact can lead to increased bondage and wrong views. Concentration,
therefore, must be accompanied by "right motivation."
"Right motivation" is cultivated by continually asking ourselves what we expect from our practice and
getting rid of all "personal" desires and ambitions. Or, perhaps a better way to phrase this is, gradually
transform ones "personal" ambitions into ambitions that align with the aim of the teachings. This
leads us to the often little explored and very important aspect of meditation practice: study. If we
don't study, our concentration may become very strong and free of distraction; but improperly placed.
That is why the time set aside for meditation, reasoned analyses, and study should be equally balanced.
Thought for the Day: August 5, 2009
Buddhist compassion is not the kind of compassion we are generally familiar with and that is refereed
to in the example above. It has little to do with feeling sorry that someone is sick or lost their home,
or suffered loss, etc. It is rather a compassion that arises from the appreciation of the fact that
ignorance of ones true nature is suffering, and therefore equally afflicts people regardless of social
status, physical well being, fame or fortune.
Buddhist compassion is not the kind of compassion we are generally familiar with and that is refereed
to in the example above. It has little to do with feeling sorry that someone is sick or lost their home,
or suffered loss, etc. It is rather a compassion that arises from the appreciation of the fact that
ignorance of ones true nature is suffering, and therefore equally afflicts people regardless of social
status, physical well being, fame or fortune.
Thought for the Day: August 6, 2009
When the Buddha was asked by a farmer: "What is the difference between you and I?," he simply
replied that the farmer had not yet realized that he was a Buddha. He did not point out to the farmer
that he had something that the farmer lacked; just the opposite, he pointed out that fundamentally
they were the same, but that the farmer was failing to see it.
The mind that we all use everyday can lead to bondage or liberation. There are not two minds; one
that creates our everyday world and one that we use for spiritual practice. If we think that there are,
we will be tempted to divide our life into a "spiritual" half and a "worldly" half. The same mind that
we use to generate blessings, we will use to create all manner of attachment and offences.
Unfortunately, this is a very common dharma practice disease.
Before we engage in activities we should simply take a moment to contemplate the fact that whatever
it is we are setting out to do, it is the mind that has the potential for enlightenment that we are using
to do it. If we cultivate a deep appreciation of the precious nature of our own mind, we should be able
to see the importance of investing it wisely.
When the Buddha was asked by a farmer: "What is the difference between you and I?," he simply
replied that the farmer had not yet realized that he was a Buddha. He did not point out to the farmer
that he had something that the farmer lacked; just the opposite, he pointed out that fundamentally
they were the same, but that the farmer was failing to see it.
The mind that we all use everyday can lead to bondage or liberation. There are not two minds; one
that creates our everyday world and one that we use for spiritual practice. If we think that there are,
we will be tempted to divide our life into a "spiritual" half and a "worldly" half. The same mind that
we use to generate blessings, we will use to create all manner of attachment and offences.
Unfortunately, this is a very common dharma practice disease.
Before we engage in activities we should simply take a moment to contemplate the fact that whatever
it is we are setting out to do, it is the mind that has the potential for enlightenment that we are using
to do it. If we cultivate a deep appreciation of the precious nature of our own mind, we should be able
to see the importance of investing it wisely.
Thought for the Day: August 7, 2009
and well established habits that are unbeneficial and don't die easily. If we are unwilling to bury them,
and well established habits that are unbeneficial and don't die easily. If we are unwilling to bury them,
it is of no use reciting mantras.it is of no use reciting mantras.
and well established habits that are unbeneficial and don't die easily. If we are unwilling to bury them,
and well established habits that are unbeneficial and don't die easily. If we are unwilling to bury them,
it is of no use reciting mantras.it is of no use reciting mantras.
Thought for the Day: August 8, 2009
and so on. In any case, the answer is easy. And, we can expand out to the State, the Country, and
and so on. In any case, the answer is easy. And, we can expand out to the State, the Country, and
maybe even the planet, and as many answers are possible as there are people. In any case, our answer
new realm of possibilities.maybe even the planet, and as many answers are possible as there are
people. In any case, our answer would relate us to the planet and our conception of it. This is the
way we habitually think and it is would relate us to the planet and our conception of it. This is the
way we habitually think and it is the job of dharma practitioners to discover a new way of thinking.
Inquiry cannot work otherwise. Relational thinking establishes a position and is our normal source
of rooting ourselves, whereas non-relational thinking , and discovering that mind that is not rooted
anywhere, opens up an entirely new realm of possibilities.
and so on. In any case, the answer is easy. And, we can expand out to the State, the Country, and
and so on. In any case, the answer is easy. And, we can expand out to the State, the Country, and
maybe even the planet, and as many answers are possible as there are people. In any case, our answer
new realm of possibilities.maybe even the planet, and as many answers are possible as there are
people. In any case, our answer would relate us to the planet and our conception of it. This is the
way we habitually think and it is would relate us to the planet and our conception of it. This is the
way we habitually think and it is the job of dharma practitioners to discover a new way of thinking.
Inquiry cannot work otherwise. Relational thinking establishes a position and is our normal source
of rooting ourselves, whereas non-relational thinking , and discovering that mind that is not rooted
anywhere, opens up an entirely new realm of possibilities.
Thought for the Day: August 9, 2009
The phrase , the Buddha Dharma , is misleading if we take it to imply exclusivity. It is important to
bear this in mind when we are asked by friends of other faiths about the dharma. We certainly do not
want to create any barriers where there are none. Those who are of a different belief system should
be shown how the application of the Buddha dharma applies within their own belief system, and it
should not be our intention to convert a curious questioner. Those of us who have studied other
faiths know that much of what the Buddha taught form the foundation of other faiths, as well. This
is what should be stressed because this is what will bring the most benefit.
The phrase , the Buddha Dharma , is misleading if we take it to imply exclusivity. It is important to
bear this in mind when we are asked by friends of other faiths about the dharma. We certainly do not
want to create any barriers where there are none. Those who are of a different belief system should
be shown how the application of the Buddha dharma applies within their own belief system, and it
should not be our intention to convert a curious questioner. Those of us who have studied other
faiths know that much of what the Buddha taught form the foundation of other faiths, as well. This
is what should be stressed because this is what will bring the most benefit.
Thought for the Day: August 10, 2009
His Holiness Dilgo Khyentse Rinpoche in his One Hundred Verses of Advice uses wonderful
imagery
to describe how we should regard distracting thoughts in meditation. He says that we should view
them as a train passenger might view scenery rushing past him. The scenery cannot be grasped, nor
can it stop the train.
Mahamudra meditation and Chan, as well. However, thoughts have a way of returning after we let
them go, and this is where the problem lies. Images return, inner dialogs resurface, strong emotions
arise again and again. We may let go of them, but they won't let go of us.
patterns are the result of undesirable actions, while desirable thought patterns have been created by
positive actions. The same is true of emotions, such as lust and anger, for example. If they arise in
meditation, it is because of our actions in this lifetime and past lifetimes.
When we meditate we do not want to be constantly fighting off thoughts, alternating between
stillness and activity. It is impossible to truly meditate this way. If we are to meditate properly, we
must cultivate the non-arisal of distracting thoughts and emotions. We do not want to be letting go of
the same stuff again and again; this is not what is meant by letting go. If we find ourselves doing this,
rather than letting go, we should let the train stop, get off, and examine the scenery. This will make
the journey far more enjoyable.
His Holiness Dilgo Khyentse Rinpoche in his One Hundred Verses of Advice uses wonderful
imagery
to describe how we should regard distracting thoughts in meditation. He says that we should view
them as a train passenger might view scenery rushing past him. The scenery cannot be grasped, nor
can it stop the train.
Mahamudra meditation and Chan, as well. However, thoughts have a way of returning after we let
them go, and this is where the problem lies. Images return, inner dialogs resurface, strong emotions
arise again and again. We may let go of them, but they won't let go of us.
patterns are the result of undesirable actions, while desirable thought patterns have been created by
positive actions. The same is true of emotions, such as lust and anger, for example. If they arise in
meditation, it is because of our actions in this lifetime and past lifetimes.
When we meditate we do not want to be constantly fighting off thoughts, alternating between
stillness and activity. It is impossible to truly meditate this way. If we are to meditate properly, we
must cultivate the non-arisal of distracting thoughts and emotions. We do not want to be letting go of
the same stuff again and again; this is not what is meant by letting go. If we find ourselves doing this,
rather than letting go, we should let the train stop, get off, and examine the scenery. This will make
the journey far more enjoyable.
Thought for the Day: August 11, 2009
essential, time is suddenly lacking. Actually, this is a very natural way of thinking. We simply are
essential, time is suddenly lacking. Actually, this is a very natural way of thinking. We simply are
failing to recognize the benefits of practice, and without seeing this there is simply no motivation
for it. Unlike other things, which offer immediate gratification or monetary compensation, the value
of dharma practice is difficult to see. Therefore, it is not surprising that very few set out upon the
path.
path.
Those who aspire to begin a practice should first gain conviction of its worthiness. Listening to
good teachers and studying authentic sutra texts will help us to see that in many ways our everyday
world, no matter how fortunate we may be, is unsatisfactory. It is through fully appreciating the
sense in which our seemingly joyful lives are suffering, that we build a foundation for lasting dharma
practice and find the time for it.
essential, time is suddenly lacking. Actually, this is a very natural way of thinking. We simply are
essential, time is suddenly lacking. Actually, this is a very natural way of thinking. We simply are
failing to recognize the benefits of practice, and without seeing this there is simply no motivation
for it. Unlike other things, which offer immediate gratification or monetary compensation, the value
of dharma practice is difficult to see. Therefore, it is not surprising that very few set out upon the
path.
path.
Those who aspire to begin a practice should first gain conviction of its worthiness. Listening to
good teachers and studying authentic sutra texts will help us to see that in many ways our everyday
world, no matter how fortunate we may be, is unsatisfactory. It is through fully appreciating the
sense in which our seemingly joyful lives are suffering, that we build a foundation for lasting dharma
practice and find the time for it.
Thought for the Day: August 12, 2009
activities.activities.
activities.activities.
Thought for the Day: August 13, 2009
The practice of mindfulness levels the playing field. It is the equalizer of all opportunities. There is
no need to strive for a lofty position in life or regret a low one, for it is mindfulness, or lack
thereof, that is the measure of success or failure, and not the apparent status one may achieve. If
we understand this we will be able to do our best in everything and never regard a task as unworthy
of proper attention.
The practice of mindfulness levels the playing field. It is the equalizer of all opportunities. There is
no need to strive for a lofty position in life or regret a low one, for it is mindfulness, or lack
thereof, that is the measure of success or failure, and not the apparent status one may achieve. If
we understand this we will be able to do our best in everything and never regard a task as unworthy
of proper attention.
Thought for the Day: August 14, 2009
Thought for the Day: August 15, 2009
Nothing we relied upon in life is of any use in death. If, however, we are dharma practitioners we
can benefit from our practice. It is our ability to recognize the nature of our own mind that will can
benefit from our practice. It is our ability to recognize the nature of our own mind that will give us
something to hold on to as we pass from life into the intermediate state of the bardo and into our
future rebirth. In this sense, dharma practice is our only reliable friend.bardo and into our future
rebirth. In this sense, dharma practice is our only reliable friend.and into our future rebirth. In this
sense, dharma practice is our only reliable friend.into our future rebirth. In this sense, dharma
practice is our only reliable friend.
Nothing we relied upon in life is of any use in death. If, however, we are dharma practitioners we
can benefit from our practice. It is our ability to recognize the nature of our own mind that will can
benefit from our practice. It is our ability to recognize the nature of our own mind that will give us
something to hold on to as we pass from life into the intermediate state of the bardo and into our
future rebirth. In this sense, dharma practice is our only reliable friend.bardo and into our future
rebirth. In this sense, dharma practice is our only reliable friend.and into our future rebirth. In this
sense, dharma practice is our only reliable friend.into our future rebirth. In this sense, dharma
practice is our only reliable friend.
Thought for the Day: August 16, 2009
This is why it is so important that we develop a strong conviction that our path is worthwhile. We
This is why it is so important that we develop a strong conviction that our path is worthwhile. We
cannot merely adopt the Buddhist lifestyle without doing the hard work of dharma practice.cannot
merely adopt the Buddhist lifestyle without doing the hard work of dharma practice.
This is why it is so important that we develop a strong conviction that our path is worthwhile. We
This is why it is so important that we develop a strong conviction that our path is worthwhile. We
cannot merely adopt the Buddhist lifestyle without doing the hard work of dharma practice.cannot
merely adopt the Buddhist lifestyle without doing the hard work of dharma practice.
Thought for the Day: August 17, 2009
Thought for the Day: August 18, 2009
recite mantras we must do our best to make sure our mind and body are purified of defilements
recite mantras we must do our best to make sure our mind and body are purified of defilements
and not assume that it is the job of the mantra to do it for us. The mantra will meet us half way and
cause to grow and flourish any effort we make to purify ourselves, but it will not be effective if we
are lazy and assume that reciting sacred syllables alone make us sacred. Mantra recitation is just one
limb of a very broad practice the requires the cultivation of merit, virtue, wisdom and maintaining
pure conduct. The path works as a totality of mutually supporting aspects and its strength is
realized by practicing it this way.realized by practicing it this way.
recite mantras we must do our best to make sure our mind and body are purified of defilements
recite mantras we must do our best to make sure our mind and body are purified of defilements
and not assume that it is the job of the mantra to do it for us. The mantra will meet us half way and
cause to grow and flourish any effort we make to purify ourselves, but it will not be effective if we
are lazy and assume that reciting sacred syllables alone make us sacred. Mantra recitation is just one
limb of a very broad practice the requires the cultivation of merit, virtue, wisdom and maintaining
pure conduct. The path works as a totality of mutually supporting aspects and its strength is
realized by practicing it this way.realized by practicing it this way.
Thought for the Day: August 19, 2009
Thought for the Day: August 20, 2009
Just as you walk through a crowded market place not paying attention to anyone in particular,
view the mind, bustling with many thoughts.
Just as you walk through a crowded market place not paying attention to anyone in particular,
view the mind, bustling with many thoughts.
Thought for the Day: August 21, 2009
"Healers" who sell their so called "spiritual" gifts bring on ten diseases for every one they cure.
Better to stay clear of them.
"Healers" who sell their so called "spiritual" gifts bring on ten diseases for every one they cure.
Better to stay clear of them.
Thought for the Day: August 22, 2009
Just as a good diet is balanced, not too much nor too little food, a meditation practice is balanced.
Too much meditation fatigues the mind and body, too little, and the meditation will not take hold
and engage us. "Too much" and "too little" are relative terms, of course, so each individual must
learn to gauge for himself the appropriate amount of time to devote. In the beginning, because
our concentration is weak, it may take more time before we are engaged with the topic of
meditation. Until the meditation topic intrigues us, it will be difficult to fight off the boredom.
We may be tempted to allow the mind to wander in vain musing about this and that, rather than
endure the dullness of a mind not engaged with its object. But, it is far better that we endure it,
rather than escape into a fantasy world to pass the time quickly.
Those who are able to engage themselves with their meditation topic, must not over indulge in
engagement. Whatever we see in mediation, if it is true, we can see in activity. This is why
meditation should never be clung to.
Just as a good diet is balanced, not too much nor too little food, a meditation practice is balanced.
Too much meditation fatigues the mind and body, too little, and the meditation will not take hold
and engage us. "Too much" and "too little" are relative terms, of course, so each individual must
learn to gauge for himself the appropriate amount of time to devote. In the beginning, because
our concentration is weak, it may take more time before we are engaged with the topic of
meditation. Until the meditation topic intrigues us, it will be difficult to fight off the boredom.
We may be tempted to allow the mind to wander in vain musing about this and that, rather than
endure the dullness of a mind not engaged with its object. But, it is far better that we endure it,
rather than escape into a fantasy world to pass the time quickly.
Those who are able to engage themselves with their meditation topic, must not over indulge in
engagement. Whatever we see in mediation, if it is true, we can see in activity. This is why
meditation should never be clung to.
Thought for the Day: August 23, 2009
Thought for the Day: August 24, 2009
Harsh speech seldom accomplishes its objective and more often leaves the speaker carrying the
weight of his words. It is usually motivated by anger, and words entangled with anger do not
produce good results. If we find ourselves engaging in harsh speech often, we should know that
we must work on our anger. Sometimes harsh words may seem warranted, and in some
circumstances may be, but when we ourselves get emotionally involved in the cause of our words
we are just adding one mistake upon another. We hurt ourselves and the other person, as well.
Patient words are far more effective. If we cultivate patience all the time, it will serve us well
when a situation demands it.
Harsh speech seldom accomplishes its objective and more often leaves the speaker carrying the
weight of his words. It is usually motivated by anger, and words entangled with anger do not
produce good results. If we find ourselves engaging in harsh speech often, we should know that
we must work on our anger. Sometimes harsh words may seem warranted, and in some
circumstances may be, but when we ourselves get emotionally involved in the cause of our words
we are just adding one mistake upon another. We hurt ourselves and the other person, as well.
Patient words are far more effective. If we cultivate patience all the time, it will serve us well
when a situation demands it.
Thought for the Day: August 25, 2009
"Complacency" is a constant threat to a dharma practice. Once we have established a firm
dharma practice it can become easy to slip into the habit of performing our devotional exercises
with our mind elsewhere. This is "attaching to the form of a practice" and it, like all other
attachments, is a hindrance. In a monastic situation, under the guidance of a good teacher, we are
constantly kept off balance by his instructions. There is no room for complacency for the Master
is constantly keeping an eye on his disciples and making sure their practice is protected from it.
But, as lay people it is up to us to recognize when we are being complacent and apply renewed
effort to combat it. Dharma practice should seem like a new adventure everyday, even though our
practice may be the same year after year.
"Complacency" is a constant threat to a dharma practice. Once we have established a firm
dharma practice it can become easy to slip into the habit of performing our devotional exercises
with our mind elsewhere. This is "attaching to the form of a practice" and it, like all other
attachments, is a hindrance. In a monastic situation, under the guidance of a good teacher, we are
constantly kept off balance by his instructions. There is no room for complacency for the Master
is constantly keeping an eye on his disciples and making sure their practice is protected from it.
But, as lay people it is up to us to recognize when we are being complacent and apply renewed
effort to combat it. Dharma practice should seem like a new adventure everyday, even though our
practice may be the same year after year.
Thought for the Day: August 26, 2009
Why did it take a fully enlightened Buddha to come along and explain to us that if we watch our
breath we can discover many subtle secrets of our mind and body? What common people take
for granted, Buddhas and Rishis saw as a precious door leading to the nature of reality when
combined with maintaining precepts and generating compassion and other elements of the Path.
Mindfulness of breathing is one of the corner stone practices of Buddhist meditation; and yet
this precious breath goes mostly ignored by common people ---- even though we can't live
without it.
In life we often think everything is "out there" and we are constantly striving to obtain material
things we don't have, status we don't have, people we don't have. If we paid more attention to
the people we do have, the wealth we do have, and the place in life's drama that we do occupy, we
could expand that to the limits of the universe in the same way that our ordinary breath, when
paid attention to, can be a source of great bliss and insight.
One of the most beautiful aspects of the Buddha's teaching is its shear simplicity. Buddhism does
not lead us to seek salvation in another world, but rather to see the true significance of our
familiar one.
Why did it take a fully enlightened Buddha to come along and explain to us that if we watch our
breath we can discover many subtle secrets of our mind and body? What common people take
for granted, Buddhas and Rishis saw as a precious door leading to the nature of reality when
combined with maintaining precepts and generating compassion and other elements of the Path.
Mindfulness of breathing is one of the corner stone practices of Buddhist meditation; and yet
this precious breath goes mostly ignored by common people ---- even though we can't live
without it.
In life we often think everything is "out there" and we are constantly striving to obtain material
things we don't have, status we don't have, people we don't have. If we paid more attention to
the people we do have, the wealth we do have, and the place in life's drama that we do occupy, we
could expand that to the limits of the universe in the same way that our ordinary breath, when
paid attention to, can be a source of great bliss and insight.
One of the most beautiful aspects of the Buddha's teaching is its shear simplicity. Buddhism does
not lead us to seek salvation in another world, but rather to see the true significance of our
familiar one.
Thought for the Day: August 27, 2009
Yesterday's "Thought" opened with a question as to why it took a Buddha to point out to us
that we need not look further than the tip of our nose to find the Path to enlightenment. If I
were to think of a one word answer to this question, it would be "distraction." The Buddha was
not distracted and so could see clearly what was before him; we are buried in it and blinded by it.
Distraction arises because of desire; we live in the Desire Realm and continually chase after our
desires. Their is nothing wrong with this, it is the nature of samsara, the Buddha and other
luminaries are simply pointing out to us that samsara is defective and we can do better.
Initially, Buddhism teaches us how to free ourselves from distraction. Naturally, where there is
distraction, attention to the present is absent; and without attention to the present there can be
no mindfulness and no Path to realization. So first we must learn to free our mind from
distraction.
Each distraction leads to another distraction; it is a never ending cycle. Lifetimes are lost chasing
one distraction after the other. To break this cycle we must establish the firm conviction that the
happiness we seek is something we are already seeing, but failing to recognize and appreciate. As
this conviction grows, the distraction seeking mind will become undermined and eventually
collapse. We will naturally become more engaged in the present and find new meaning in it. We
have entered the Path. Now for the trek.
*** *** ***
Yesterday's "Thought" opened with a question as to why it took a Buddha to point out to us
that we need not look further than the tip of our nose to find the Path to enlightenment. If I
were to think of a one word answer to this question, it would be "distraction." The Buddha was
not distracted and so could see clearly what was before him; we are buried in it and blinded by it.
Distraction arises because of desire; we live in the Desire Realm and continually chase after our
desires. Their is nothing wrong with this, it is the nature of samsara, the Buddha and other
luminaries are simply pointing out to us that samsara is defective and we can do better.
Initially, Buddhism teaches us how to free ourselves from distraction. Naturally, where there is
distraction, attention to the present is absent; and without attention to the present there can be
no mindfulness and no Path to realization. So first we must learn to free our mind from
distraction.
Each distraction leads to another distraction; it is a never ending cycle. Lifetimes are lost chasing
one distraction after the other. To break this cycle we must establish the firm conviction that the
happiness we seek is something we are already seeing, but failing to recognize and appreciate. As
this conviction grows, the distraction seeking mind will become undermined and eventually
collapse. We will naturally become more engaged in the present and find new meaning in it. We
have entered the Path. Now for the trek.
*** *** ***
Thought for the Day: August 28, 2009
*** *** ***
*** *** ***
Thought for the Day: August 29, 2009
Relying on a mantra or any other form dharma practice sometimes becomes a form of clinging
that leads to wrong views. In the case of mantra recitation, for example, we may assume that as
long as the mantra is recited, it doesn't matter what kind of thoughts are occupying our mind.
Our musing about this and that dilutes the potency of the sacred syllables.
Correct mantra recitation is like a steady stream moving to find the great ocean. The mantra
moves with a single intent that is a profitable undercurrent of thought that tends towards
liberation. Recognizing the right thought is a very important aspect of mantra recitation and all
other forms of meditation. Meditation cannot and does not obliterate all thoughts; it simply
gathers them together towards a unified goal. A sense of knowing awareness of the goal, no
matter how far off it may be, should accompany all meditation practice. Each of us has that sure
and steady place within that does not change and it is here that all meditation practice should be
rooted.
*** *** ***
Relying on a mantra or any other form dharma practice sometimes becomes a form of clinging
that leads to wrong views. In the case of mantra recitation, for example, we may assume that as
long as the mantra is recited, it doesn't matter what kind of thoughts are occupying our mind.
Our musing about this and that dilutes the potency of the sacred syllables.
Correct mantra recitation is like a steady stream moving to find the great ocean. The mantra
moves with a single intent that is a profitable undercurrent of thought that tends towards
liberation. Recognizing the right thought is a very important aspect of mantra recitation and all
other forms of meditation. Meditation cannot and does not obliterate all thoughts; it simply
gathers them together towards a unified goal. A sense of knowing awareness of the goal, no
matter how far off it may be, should accompany all meditation practice. Each of us has that sure
and steady place within that does not change and it is here that all meditation practice should be
rooted.
*** *** ***
Thought for the Day: August 30, 2009
*** *** ***
*** *** ***
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