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Thought for the Day: August 1, 2010
Dharma practice has a deeply personal aspect that each individual must establish for himself. On the
ultimate level there may be no self; but until we attain that realization a strong sense of self and
responsibility towards oneself is and essential element of dharma practice. Our dharma practice will
become like our desire for food, something that we look forward to for sustainment everyday.
* * *
Dharma practice has a deeply personal aspect that each individual must establish for himself. On the
ultimate level there may be no self; but until we attain that realization a strong sense of self and
responsibility towards oneself is and essential element of dharma practice. Our dharma practice will
become like our desire for food, something that we look forward to for sustainment everyday.
* * *
I was recently asked how I reconcile the demands of meditation and study with the demands of daily
borrows from a Chan saying,) "Make all things equal."
There is no reason that we should see a difference between our active lives and our dharma practice.
We do because we do not place the same value on ordinary activities as we do dharma practice. But,
dharma practice is just "practice" to help us realize how to make ordinary activities meaningful and
significant to our spiritual growth. There would be no need for meditation if it were not for the fact
that we are burdened with attachments and desires. So, we seclude ourselves in meditation without
our usual distractions. It is all very contrived, but necessary so that we can learn how to see the
dharma equally present everywhere in all circumstances. Gradually, if we are persistent and dilligent
in our practice we will see less and less distinction between meditation and ordinary activities and
then we will find that our activities give us energy, rather than drain it away. Everything will be sort of
the same, not too easy and not too difficult. We can sit quietly in meditation any time because it is no
different from whatever else we are doing.
Part of "making all things equal" is that mediation must be regarded as a daily responsibility like
feeding the family or work or eating. We cannot just practice whenever we feel like it.
* * *
Thought for the Day: August 3, 2010
It is not the things we own that cause problems, but the things that own us. We do not want to
It is not the things we own that cause problems, but the things that own us. We do not want to
Thought for the Day: August 4, 2010
and to live by the truth is to be a good and meaningful friend.
and to live by the truth is to be a good and meaningful friend.
* * *
and to live by the truth is to be a good and meaningful friend.
and to live by the truth is to be a good and meaningful friend.
* * *
Thought for the Day: August 5, 2010
your attention. Our daily practice will mature more rapidly if we support it whenever we can with
an unscheduled meditation. Soon we will develop a "taste" for meditation and look forward to
filling every spare moment with it.
* * *
your attention. Our daily practice will mature more rapidly if we support it whenever we can with
an unscheduled meditation. Soon we will develop a "taste" for meditation and look forward to
filling every spare moment with it.
* * *
Thought for the Day: August 6, 2010
known after many lifetimes of meditation. Now, if you have practiced little or no meditation, and
think it a complete waste of time, then the best thing for you to do is waste your time.
* * *
known after many lifetimes of meditation. Now, if you have practiced little or no meditation, and
think it a complete waste of time, then the best thing for you to do is waste your time.
* * *
Mindfulness is an essential element of Buddhist practice. Mindfulness is closely tied with singleness of
purpose, being able to perform a task without other tasks crowding for our attention. When we do
things, and are unable to complete them without thinking of other things that need to be done, we
become tired by our activities and mindfulness is difficult to practice. This is why we should strive
the lawn, just mow the lawn. If cooking diner, just cook diner. The most basic activities can be lives
need to be simplified by removing unnecessary activities and activities that cause our energy to flow
out. Neutral activities, ordinary activities, are best suited for the practice mindfulness.
* * *
A good teacher not only inspires awe in his student; but instills in him the awareness that he can
not only equal (his teacher) but surpass him, as well. It is the wish of every teacher to be surpassed
by his student.
When we seek out a teacher we should look for a teacher that not only imparts knowledge, but also
helps us to bring abstract truths to life within us, so that we sense in our own life and the world we
live in the truth of the dharma. When our own life, world, and thought confirm the teachings we
receive through our teachers and studies, then we will gain conviction that our path is true and
correct and we will not waver in our practice. It is the incredible ability of a truly selfless master to
use the most simple affairs of our lives to reveal profound dharma instruction. It is this ability that
separate real masters from academics and charlatans. Therefore, we should always take advantage of
opportunities to serve and study under realized teachers and make offerings to them.
* * *
Thought for the Day: August 9, 2010
When we are shopping for goods we generally look for value, but are cautious when the price is too
far below the value of the product. In such cases we generally heed the red flag and avoid the
purchase. When seeking a Teacher to guide us in spiritual matters the same principle applies. If the
teacher or teaching offers a path to enlightenment that is easy and demands little personal sacrifice,
and can be traversed in a short period of time, it can be safely said that such a Teacher or teaching
is not in accord with the teaching of the Buddha. This evening I was listening to a tape by H H
Dali Lama and he was asked buy a listener which is the quickest and easiest path. His Holiness
replied that he has been working hard in his studies and meditation for well over thirty years and
can only claim a small degree of awakening.
From my own experience I can say that while there is no easy quick path; it is possible to engage in
a path that requires great effort and sacrifice and yet is practiced with great joy and satisfaction. We
must be willing "to die in the last ditch" to find our path; but once we make the resolve our path
will become clear.
* * *
When we are shopping for goods we generally look for value, but are cautious when the price is too
far below the value of the product. In such cases we generally heed the red flag and avoid the
purchase. When seeking a Teacher to guide us in spiritual matters the same principle applies. If the
teacher or teaching offers a path to enlightenment that is easy and demands little personal sacrifice,
and can be traversed in a short period of time, it can be safely said that such a Teacher or teaching
is not in accord with the teaching of the Buddha. This evening I was listening to a tape by H H
Dali Lama and he was asked buy a listener which is the quickest and easiest path. His Holiness
replied that he has been working hard in his studies and meditation for well over thirty years and
can only claim a small degree of awakening.
From my own experience I can say that while there is no easy quick path; it is possible to engage in
a path that requires great effort and sacrifice and yet is practiced with great joy and satisfaction. We
must be willing "to die in the last ditch" to find our path; but once we make the resolve our path
will become clear.
* * *
Every parent wishes the best for their children and wishes their children to feel loved; but what is
often not understood is how love is communicated. Many parents try to show their love by giving
their children material things and allowing them to have their freedom. This never works, of
course, for what the child really is crying out for is discipline, for discipline reflects love. A child
may resist being disciplined, but in the long run will grow up with a strong sense of self worth, that
to discipline a child is to express that you care for and love the child.
My teacher, Master Hsuan Hua, had many children, and I was one of them. He was a fierce
disciplinarian and rules had to be followed, many rules. Our monastery was by far the strictest in
the United States and one of the harshest in the world. But, those of us who kept in pace were able
to do so because of our love for our teacher, a love that was dwarfed by his love for us. Even when
his neck swelled up and a fire storm of wrath poured out, we could not help but feel the pity and
love in which it was rooted. He was a no-holds-bared strict disciplinarian, a vinaya master, and he
wanted his disciples to end birth and death and attain enlightenment. Because he loved us, he
disciplined us.
Discipline is often not rooted in love, and we must know the difference. But, in a monastic
situation or in a family situation discipline should always have its root in love. As parents we
should look at the monastic example and learn to gain the respect of our children by disciplining
them; for these are the lessons they will remember, the gifts they will carry with them throughout
life, just as the teachings a monk receives from his master follow him life after life.
* * *
Thought for the Day: August 11, 2010
Teaching others is best accomplished by skillful means and never by force. If we wish to fix
something that is broken or not working, we may try to force it this way and that, to get it to
work. We may hammer it here and there, twist hard and pull this way and that, and exert a great
deal of energy in our effort. In the end, whatever it is that was broken, may now be completely
irreparable; far worse than when we started. People are the same way. If we wish to teach someone,
we must be tolerant of their ways so that we can patiently observe them, then we will discover how
to teach them with skillful means, without anger or harsh words. Act on reflection, not impulse.
The Buddha was known for his skillful means which enabled him to help living beings end suffering
and attain enlightenment. It is one of Buddhisms most important dharmas when teaching others,
whether it be deep philosophical principles or matters of everyday life.
* * *
Teaching others is best accomplished by skillful means and never by force. If we wish to fix
something that is broken or not working, we may try to force it this way and that, to get it to
work. We may hammer it here and there, twist hard and pull this way and that, and exert a great
deal of energy in our effort. In the end, whatever it is that was broken, may now be completely
irreparable; far worse than when we started. People are the same way. If we wish to teach someone,
we must be tolerant of their ways so that we can patiently observe them, then we will discover how
to teach them with skillful means, without anger or harsh words. Act on reflection, not impulse.
The Buddha was known for his skillful means which enabled him to help living beings end suffering
and attain enlightenment. It is one of Buddhisms most important dharmas when teaching others,
whether it be deep philosophical principles or matters of everyday life.
* * *
Thought for the Day: August 12, 2010
If someones actions or lifestyle are not in accord with the dharma, we can be tolerant of them,
while at the same time not being accepting of their actions or lifestyle. It is this kind of tolerance
causes of another's negative actions, we must be tolerant and patient, for it is this that keeps us
from being judgemental and opinionated and unable to see the underlying causes. It is not enough
to see something as wrong, but we must also see why it is so. It is this seeing of the consequences
of wrong action that gives rise to compassion which in turn enables us to bring about positive
change.
* * *
If someones actions or lifestyle are not in accord with the dharma, we can be tolerant of them,
while at the same time not being accepting of their actions or lifestyle. It is this kind of tolerance
causes of another's negative actions, we must be tolerant and patient, for it is this that keeps us
from being judgemental and opinionated and unable to see the underlying causes. It is not enough
to see something as wrong, but we must also see why it is so. It is this seeing of the consequences
of wrong action that gives rise to compassion which in turn enables us to bring about positive
change.
* * *
Thought for the Day: August 13, 2010
Meditation is never difficult; if it seems difficult, it is not meditation. When we sit down to meditate,
with our legs crossed and our back straight, having lit a candle and offered incense and prostrations,
we may look like we are meditating, and yet still be fighting to quiet our thoughts and emotions. The
outside appearance does not reflect the inner turmoil. This is very difficult, but it is not meditation; it
just has the outer form of meditation.
topic. Most of us set a time for meditation, an hour or two, as if some magic will happen within that
time. In actuality our entire sit may not have a single moment of actual meditation. A great Master
once answered my question: "How long should I meditate?" with the answer: "Until you are
meditating." What this means is that reciting mantras or doing visualization, or staring at a wall in a
Chan hall is not meditation unless the form of the practice comes to life and a sense of ease and
engagement emerges. This Master, HH Trinley Norbu, was saying to me to meditate until the practice
breaks out of its form and comes to life. There is no time limit. It could be a minute or hour, and in
my case years off. The point is that we should never assume that engaging in the form of meditation
has anything to do with meditation; because if we do we are committing one of the most common
faults of dharma practice, attaching to the form of the practice and missing the substance (because we
are attaching to the form and not going the extra mile to realize the substance.)
* * *
Meditation is never difficult; if it seems difficult, it is not meditation. When we sit down to meditate,
with our legs crossed and our back straight, having lit a candle and offered incense and prostrations,
we may look like we are meditating, and yet still be fighting to quiet our thoughts and emotions. The
outside appearance does not reflect the inner turmoil. This is very difficult, but it is not meditation; it
just has the outer form of meditation.
topic. Most of us set a time for meditation, an hour or two, as if some magic will happen within that
time. In actuality our entire sit may not have a single moment of actual meditation. A great Master
once answered my question: "How long should I meditate?" with the answer: "Until you are
meditating." What this means is that reciting mantras or doing visualization, or staring at a wall in a
Chan hall is not meditation unless the form of the practice comes to life and a sense of ease and
engagement emerges. This Master, HH Trinley Norbu, was saying to me to meditate until the practice
breaks out of its form and comes to life. There is no time limit. It could be a minute or hour, and in
my case years off. The point is that we should never assume that engaging in the form of meditation
has anything to do with meditation; because if we do we are committing one of the most common
faults of dharma practice, attaching to the form of the practice and missing the substance (because we
are attaching to the form and not going the extra mile to realize the substance.)
* * *
Thought for the Day: August 15, 2010
Sometimes standing in Truth is not the Truth you wish you were standing in; but it is still the Truth.
Be open and never conceal faults and shortcomings; and you will overcome them by virtue of your
openness.
* * *
Sometimes standing in Truth is not the Truth you wish you were standing in; but it is still the Truth.
Be open and never conceal faults and shortcomings; and you will overcome them by virtue of your
openness.
* * *
Thought for the Day: August 16, 2010
Today I installed a new door handle for my front door. I began by taking off the non functioning
handle, lock assembly, and inside door handle. I then placed the new lock assembly in the hole where
removed. But, unfortunately, when I tried to put the two handle bolts through the lock assembly they
the current one and that it had a different inset or something and I needed to chisel out the door to
get it to work. But, instead I decided to wait and buy a new lock like the previous one rather than
hassle with the new one I got. So I started putting everything away and placing the old one back on.
removed. But, unfortunately, when I tried to put the two handle bolts through the lock assembly they
from the box and read them. I discovered that there was a little pin that when pressed would allow
didn't line up. I thought maybe it was because the previous lock assemble was a different size than
the lock assembly to be made one quarter inch shorter and sure enough it worked and I was able to
the current one and that it had a different inset or something and I needed to chisel out the door to
insert the handle bolts through the lock assembly. You would have thought that I learned by this get
it to work. But, instead I decided to wait and buy a new lock like the previous one rather than time,
but I struggled about a half hour trying to complete the simple task of placing the inner door hassle
with the new one I got. So I started putting everything away and placing the old one back on. handle
on the lock assembly and screwing it in place. I kept trying to find the holes in the lock But then I
thought that "when all else fails, read the instructions," and I dug out the instructions assembly while
the inner handle was in place but did not succeed. It was so straight forward that I never thought
instructions would come in handy even though reading them saved me just a little while earlier.
Anyway, I gave up the struggle and read again the instructions and to my surprise noticed that the
screws for securing the inner door handle were designed to go in place before the handle. Who would
have guessed !!! The inner handle was designed in such a way that it had the familiar eye hole that
narrows, the kind we see on things designed to hang on walls. All that need be done is place the
inner handle on top of the wide end of the "eye" which allowed the head of the screw in and then
twist the inner handle to move it to the narrow opening of the door handle and then tighten the
screws to secure.
If all this were a metaphor for dharma practice it would be to study deeply the teachings of the
Buddha and develop the right view, concomitant with or before spending long hours in meditation.
When one has studied one has a more effective and efficient meditation practice. I toiled for over an
hour to complete a fifteen minute job, had I read the instructions. If we meditate without first
developing the proper view through study, then we waste a lot of time in meditation because we are
not efficient.
Today I installed a new door handle for my front door. I began by taking off the non functioning
handle, lock assembly, and inside door handle. I then placed the new lock assembly in the hole where
removed. But, unfortunately, when I tried to put the two handle bolts through the lock assembly they
the current one and that it had a different inset or something and I needed to chisel out the door to
get it to work. But, instead I decided to wait and buy a new lock like the previous one rather than
hassle with the new one I got. So I started putting everything away and placing the old one back on.
removed. But, unfortunately, when I tried to put the two handle bolts through the lock assembly they
from the box and read them. I discovered that there was a little pin that when pressed would allow
didn't line up. I thought maybe it was because the previous lock assemble was a different size than
the lock assembly to be made one quarter inch shorter and sure enough it worked and I was able to
the current one and that it had a different inset or something and I needed to chisel out the door to
insert the handle bolts through the lock assembly. You would have thought that I learned by this get
it to work. But, instead I decided to wait and buy a new lock like the previous one rather than time,
but I struggled about a half hour trying to complete the simple task of placing the inner door hassle
with the new one I got. So I started putting everything away and placing the old one back on. handle
on the lock assembly and screwing it in place. I kept trying to find the holes in the lock But then I
thought that "when all else fails, read the instructions," and I dug out the instructions assembly while
the inner handle was in place but did not succeed. It was so straight forward that I never thought
instructions would come in handy even though reading them saved me just a little while earlier.
Anyway, I gave up the struggle and read again the instructions and to my surprise noticed that the
screws for securing the inner door handle were designed to go in place before the handle. Who would
have guessed !!! The inner handle was designed in such a way that it had the familiar eye hole that
narrows, the kind we see on things designed to hang on walls. All that need be done is place the
inner handle on top of the wide end of the "eye" which allowed the head of the screw in and then
twist the inner handle to move it to the narrow opening of the door handle and then tighten the
screws to secure.
If all this were a metaphor for dharma practice it would be to study deeply the teachings of the
Buddha and develop the right view, concomitant with or before spending long hours in meditation.
When one has studied one has a more effective and efficient meditation practice. I toiled for over an
hour to complete a fifteen minute job, had I read the instructions. If we meditate without first
developing the proper view through study, then we waste a lot of time in meditation because we are
not efficient.
If you have a pile of dirt and try to cover your pile of dirt with someone else's pile of dirt, you just
end up with more dirt, and so the saying goes: "Truly recognize your own faults and do not discuss
faults in others do so to escape their own faults. They distract themselves from their faults by looking
at someone else's. Faults do not go away by pretending they don't exist or getting absorbed in other
people's shortcomings. Doing so just deepens the problem. If, however, we relentlessly and fearlessly
look at our own faults, our mere looking at them will burn them away.
* * *
There are many sources of happiness; but the richest and deepest happiness arises when we are just
happy and don't know why. When happiness like this arises we are experiencing the nature of the
mind which gives rise to happiness spontaneously, without depending on anything. We cultivate
spontaneous happiness by gradually withdrawing our attention to material things, events, and
circumstances, which over time will cause them to lose their attractiveness, and pave the way for
genuine happiness that is not dependent on externals.
* * *
Thought for the Day: August 19, 2010
The study and practice of Buddhism will inevitably lead to the abandonment of cherished views,
habits, and attachments. It is for this reason my teacher, Master Hsuan Hua, often said that a
"willingness to change" is an indispensable quality for anyone entering the dharma. A sincere dharma
practitioner will not try to shield any aspect of his life from the light of his effort; everything must be
on the table.
* * *
The study and practice of Buddhism will inevitably lead to the abandonment of cherished views,
habits, and attachments. It is for this reason my teacher, Master Hsuan Hua, often said that a
"willingness to change" is an indispensable quality for anyone entering the dharma. A sincere dharma
practitioner will not try to shield any aspect of his life from the light of his effort; everything must be
on the table.
* * *
Thought for the Day: August 20, 2010
What is spoken with thought and deliberation will pass for knowledge if well and correctly spoken; at
understanding to see what truth may be squeezed out, a moments hesitation and the test is failed, no
matter how true the words may be.
* * *
What is spoken with thought and deliberation will pass for knowledge if well and correctly spoken; at
understanding to see what truth may be squeezed out, a moments hesitation and the test is failed, no
matter how true the words may be.
* * *
Thought for the Day: August 20, 2010
If you read into a Teaching what you wish to read into a Teaching, and bend and stretch its meaning
to say what you wish it said, all in an effort to accommodate yourself, then over time you will come
"views" the Buddha continually warned his disciples to be on guard against.
* * *
If you read into a Teaching what you wish to read into a Teaching, and bend and stretch its meaning
to say what you wish it said, all in an effort to accommodate yourself, then over time you will come
"views" the Buddha continually warned his disciples to be on guard against.
* * *
Thought for the Day: August 21, 2010
Just as the sweetness of a mango lingers long after the last bite is eaten, so to does the meditative
mind remain long after we leave our cushion.
* * *
Just as the sweetness of a mango lingers long after the last bite is eaten, so to does the meditative
mind remain long after we leave our cushion.
* * *
The aim of Buddhist practice is to attain freedom from suffering. We suffer because we turn of our
own true nature, the nature of mind. For the Buddhist, all is suffering, gain loss, success or failure, it
is all suffering because it is rooted in ignorance.
When we practice the dharma we must avoid worldly aims. This is very difficult to do when so many
to remove ignorance. The aim of Buddhist practice is to find happiness that has no support, in this
world or any other. To be clever with the teachings and manipulate them to produce a worldly aim is
something the Buddha warned his disciples to guard themselves against. We are taught to be wise,
not clever.
* * *
The most logical question that anyone might ask themselves is "Who am I?" and yet it is a question
seldom asked. The reason few ask the question is that most people on this planet assume they know
the answer and care not to look deeper into the naive answers reflected by their assumptions. The
Buddha and other sages made their mark by examining the naive answers we give ourselves by
examining the consequences of our assumptions. The result, of course, is the knowledge that our
assumptions simply cannot hold water; and more importantly these Masters do all this without
setting up anything in its place. So, we are left in the uncomfortable position of one that has had his
house dismantled without being given a new one to move into. Moreover, Buddhism and Hinduism,
too, have managed to survive without offering any promises to their homeless followers.
* * *
Thought for the Day: August 24, 2010
What is real is ever present ready for us to recognize. Discard what is false and it will spontaneously
arise.
* * *
What is real is ever present ready for us to recognize. Discard what is false and it will spontaneously
arise.
* * *
carved an enormous system of tunnels through the mountain which led to the world's largest up the
was a child I grew up near Hoover Dam and learned something about its construction. It carved an
enormous system of tunnels through the mountain which led to the world's largest turbines for
generating electricity. The idea of course was that once they built the dam and blocked up the
generating electricity. The idea of course was that once they built the dam and blocked up the
Colorado they would have a way of funneling the rapidly gathering water to the turbines which
would generate a tremendous amount of energy. This energy would then be distributed throughout
Nevada and the surrounding states and be a major source of electricity for them. So, what does this
have to do with Buddhist practice? A lot.
teaching. The Buddha taught a path that requires a lot of self discipline and restraint. He taught us
that desire is the principle cause of the mental activity that obscures the true nature of the mind.
have been like building a dam without thinking of what to do with the gathering water. The Buddha
knew that simply blocking desires would lead to mental chaos and frustration, so instead of
allowing this to happen he taught his students to develop the right view and motivation. He helped
them build a philosophical basis and a knowledge of various meditation practices. These practices
when combined with the right view and motivation are like giant turbines. They funnel the energy
gathered through restraining the activity of desire and transform it into inner illumination. In other
words, we are taught a way to turn the energy that would normally flow out and turn it around to
illumine within.
Buddhism is a teaching of transformation of energy. Just as the Colorado river was blocked and the
energy of its waters harnessed, so too Buddhism teaches us how to harness the energy that flows
out our five sense organs and our ceaselessly conceptualizing mind and direct it within. Doing so
merges our ordinary mind with our true non-deluded mind.
* * *
desires, it also emphasizes that this must be done through transformation of them rather than
blocking them. We will talk about this a little more because it is an important topic.
According to Buddhist teachings we are subject to rebirth because of desire; if there were no desire,
there would be no reason for us to be reborn. In fact, sutra texts refer to our world as the desire
realm. The two primary desires that are the cause of rebirth are the desire for food and the desire for
sex. But, one should not draw a conclusion from this that celibacy or fasting will automatically lead
to increased awareness. It will not; as many have demonstrated.
Sexual intercourse or eating food is the coarse manifestation of sexual desire and the desire for
nutriment respectively. If we block the coarse manifestation the subtle force will remain unchecked
and cause great disturbance. The same is true for other desires, such as the desire for wealth or
recognition. Because this is the case, Buddhism gives us the tools to harness the subtle elements of
our desires so that discipline is natural and uncontrived.
My teacher, Master Hsuan Hua, was a strict disciplinarian and constantly reminded his students that
"desire must be cut off." This teaching made many feel threatened as if their whole world were
under attack. But, those who stuck around learned that he would never ask a student to block any
desire without also giving him the tools necessary to transform the desire. He was a master who
showed his students how to harness the energy of desire and use it, rather than get dragged around
by it.
* * *
blocking them. We will talk about this a little more because it is an important topic.
According to Buddhist teachings we are subject to rebirth because of desire; if there were no desire,
there would be no reason for us to be reborn. In fact, sutra texts refer to our world as the desire
realm. The two primary desires that are the cause of rebirth are the desire for food and the desire for
sex. But, one should not draw a conclusion from this that celibacy or fasting will automatically lead
to increased awareness. It will not; as many have demonstrated.
Sexual intercourse or eating food is the coarse manifestation of sexual desire and the desire for
nutriment respectively. If we block the coarse manifestation the subtle force will remain unchecked
and cause great disturbance. The same is true for other desires, such as the desire for wealth or
recognition. Because this is the case, Buddhism gives us the tools to harness the subtle elements of
our desires so that discipline is natural and uncontrived.
My teacher, Master Hsuan Hua, was a strict disciplinarian and constantly reminded his students that
"desire must be cut off." This teaching made many feel threatened as if their whole world were
under attack. But, those who stuck around learned that he would never ask a student to block any
desire without also giving him the tools necessary to transform the desire. He was a master who
showed his students how to harness the energy of desire and use it, rather than get dragged around
by it.
* * *
Thought for the Day: August 27, 2010
"Frivolous activity," activity that could just as well be left undone, is usually regarded as a minor
infraction of the Buddhist code of conduct. When it occurs it is a sign that we need to tighten our
mindfulness and stimulate our productive imagination.
* * *
"Frivolous activity," activity that could just as well be left undone, is usually regarded as a minor
infraction of the Buddhist code of conduct. When it occurs it is a sign that we need to tighten our
mindfulness and stimulate our productive imagination.
* * *
Thought for the Day: August 28, 2010
There is much talk about instantaneous or sudden enlightenment in the sense that in a short
period of time we can overcome our obstacles and attain liberation. Today many teachers gather
Lama speaking on this topic and he remarked that he has been practicing the dharma with great
effort for well over forty years and can only claim a small degree of enlightenment.
When we practice the dharma our focus should be on removing obstacles. The more we think of
enlightenment, the further we wander from it; whereas the more we look into our own faults the
closer we come to it. Meditation is not taught to make us enlightened; it is taught to remove
obstacles. If we had no obstacles, there would be no need for meditation or the rules of discipline.
* * *
There is much talk about instantaneous or sudden enlightenment in the sense that in a short
period of time we can overcome our obstacles and attain liberation. Today many teachers gather
Lama speaking on this topic and he remarked that he has been practicing the dharma with great
effort for well over forty years and can only claim a small degree of enlightenment.
When we practice the dharma our focus should be on removing obstacles. The more we think of
enlightenment, the further we wander from it; whereas the more we look into our own faults the
closer we come to it. Meditation is not taught to make us enlightened; it is taught to remove
obstacles. If we had no obstacles, there would be no need for meditation or the rules of discipline.
* * *
Thought for the Day: August 29, 2010
Selfish intention is undermined whenever we think in terms of creating something shared,
whether it be material or a state of mind. In our interaction with others, if we think in terms of
creating shared happiness, we will derive more benefit by what is shared than if we sought
personal happiness.
* * *
Selfish intention is undermined whenever we think in terms of creating something shared,
whether it be material or a state of mind. In our interaction with others, if we think in terms of
creating shared happiness, we will derive more benefit by what is shared than if we sought
personal happiness.
* * *
Thought for the Day: August 30, 2010
Today my fourteen year old son, Kai, asked me if it is better to recite mantras or engage in
analytical reasoning. It is a good question, especially coming from a fourteen year old. The simple
answer is that it all depends on what is appropriate for your particular frame of mind at the
moment. Both are tools to break up habitual thought patterns and wrong views and afflictions.
Neither method is superior all the time. So, we have to learn how to understand our own mind
and know when to apply the proper medicine. There are times when the recitation of mantras may
be most suitable to our frame of mind and times when we should practice reasoning into the nature of
reality. It may be better at times to engage in an inner dialogue with oneself concerning an aspect
of the Buddhist teaching or its philosophy, with a tight focus and persistence. This may be a good
lazy fashion and without absorption and focus. Sometimes, however, mantras may be the right
medicine, especially if we wish to harness the prana energy and move the energy through our
chakras and subtle body. In the end, both practices are good at their appropriate times, and we
must recognize what these are.
* * *
Today my fourteen year old son, Kai, asked me if it is better to recite mantras or engage in
analytical reasoning. It is a good question, especially coming from a fourteen year old. The simple
answer is that it all depends on what is appropriate for your particular frame of mind at the
moment. Both are tools to break up habitual thought patterns and wrong views and afflictions.
Neither method is superior all the time. So, we have to learn how to understand our own mind
and know when to apply the proper medicine. There are times when the recitation of mantras may
be most suitable to our frame of mind and times when we should practice reasoning into the nature of
reality. It may be better at times to engage in an inner dialogue with oneself concerning an aspect
of the Buddhist teaching or its philosophy, with a tight focus and persistence. This may be a good
lazy fashion and without absorption and focus. Sometimes, however, mantras may be the right
medicine, especially if we wish to harness the prana energy and move the energy through our
chakras and subtle body. In the end, both practices are good at their appropriate times, and we
must recognize what these are.
* * *
The breath is an amicable friend to almost any form of meditation practice we may engage in. Of
course there are many forms of meditation on the breath itself; but even those meditations that
do not use the breath as their principle focus can often be benefited when breath awareness is for
our practice.
* * *