| Thought for the day: December 1, 2007 Those who are hard on themselves are often those who do not work hard enough. Thinking oneself inadequate and not up to the task, and other thoughts of inferiority is a game of the mind that should not be played. Thinking oneself as incapable of practice is a poor and unprincipled excuse not to practice. The Buddha in many of his teachings urges his disciples to work hard at their own level. A so called inferior-level practitioner who applies great effort can easily pass one of seemingly greater potential who is lazy, and Buddhist text are replete with examples of this. A steady and sure application of effort wins the race. |
| Thought for the day: December 2, 2007 Become the disciple of everyone you meet, for they all have something you can learn from and your ability to pluck it out can take you far. |
| Thought for the day: December 3, 2007 In moments of quiet honesty, while surveying the landscape of your life, see that which is holding you back and vow to release it. In Buddhism they are called, ."fetters," and pertain to both mental viewpoints and physical form, and have no other purpose but to block positive growth. But, "fetters" are no push overs, and have roots that often run very deep. They have to be carefully dismantled through understanding their origins. It is not enough to view them as harmful; but rather one must carefully contemplate why they are so. If a "fetter" is banished without understanding the "why" it is harmful, it will surely arise again. "Fetters" demand energy, like everything in our life, and if its energy is blocked, it will find other outlets of expression. Therefore, when dismantling "fetters' the energy must be redirected in the process. We don't want an energy orphan running lose in our life. |
| Thought for the day: December 4, 2007 I have discussed the importance examining one's beliefs and using care in expressing them in recent 'thoughts" This was in connection with expressing what one believes in and avoiding blind belief. The other side of this coin is blind disbelief which has dangers almost equal to blind belief. Someone may say he doesn't "believe" in the Buddha, for example, without any knowledge of what the Buddha taught. The same could be said of many other teachers. While we are all entitled to believe what we want, it is important to know why we believe or don't believe in someone or some teaching. It is not enough to simply be a follower of a tradition other than the one that one disbelieves. Upon examination it may turn out that the tradition we don't "believe" in is saying the same as our own, or something we find more reasonable. In Buddhist monasteries monks and nuns are taught to study all traditions. Often formal debates are conducted with monks assuming the roles of traditions they don't adhere to, while going against their own Buddhist tradition. This has many obvious advantages, not the least of which is to enable them to help those of other traditions and to understand their own tradition better. The importance of understanding the "why" of both beliefs and disbeliefs cannot be overemphasized. |
| Thought for the day: December 5, 2007 While it is important to apply great effort to one's practice, we must be careful not to overestimate our ability and push to hard. Sometimes less can accomplish more. Real change manifests itself as very subtle changes in viewpoint that grow slowly over a long period of time. Like a tree whose growth is not noticed day by day, our practice is constantly maturing even though we may not notice it. If this is understood, we will not obstruct ourselves by being anxious about results. |
| Thought for the day: December 6, 2007 Meditation without a clear intention is like walking around with blindfolds. A philosophical understanding of the nature of mind, emptiness, inherent existence, creation, "I" etc. and what these terms mean must be combined with meditation to balance out what might otherwise turn out to be a faith based practice, blind faith. Faith is good when combined with wisdom, but empty of merit otherwise. Attachment to the body and mind complex and desire binding us to it is brought about through understanding this relationship, and never by blocking it out or transcending it in a blissful meditation induced stupor. |
| Thought for the day: December 7, 2007 A saying goes, "The intellect is a good tool, but a poor Master." The intellect is ruled by desire and will twist and distort teachings to serve desire. Modern "Tantra" is perhaps the best example of this; but there are many others, as well. When we set out to study and practice the Buddhist teachings many aspects of our personal life will certainly be threatened, and the intellect will cleverly offer protection by trying to justify actions that are "outside the way." This game of the mind is as old as the dharma itself, and by no means confined to Buddhism, or even religion itself. Be aware of this game and play it using wisdom. Keep long term goals in mind and let short term ones fall aside. |
| Thought for the day: December 8, 2007 We all have the same problems; but different ways of dealing with them. If we want to solve personal problems, it is helpful to analyze them and reduce them to their universal and shared characteristics. If we do this, we will notice that our own problems are not so different from everyone else's, and are rooted in greed, anger, selfishness, and a host of other afflictions that tie us to a very narrow and selfish view of ourselves. Individuals are often obstructed more heavily by one generality than an other; some may be of greedy temperament, while another a hateful or angry one, and knowing which one we are can help us direct our spiritual practice. Keeping the above in mind, develops a holistic approach to our faults, that is more likely to eliminate them at the root, rather than apply a band aid. One who is angry or hateful towards another, for example, would not simply try not to be hateful towards that person. Instead, he would cultivate universal compassion for all beings, which, as it develops, will make the incompatibility of this view and anger or hatred towards another, impossible not to recognize. A Chan saying goes: "Get at the root; do not worry about twigs and branches." |
| Thought for the day: December 10, 2007 Understanding the object of negation is essential for correct meditation. It is tempting to negate all thoughts and concentrate only on the meditation topic. However, while it is good to absorb ones mind in the topic of meditation, it should not be accomplished by blocking out thoughts. The ordinary mind is not the object of negation, although it is often treated as such. In fact, it is often said that the "ordinary mind is the bodhi-mandala"---the field of enlightenment. And, why don't we see this? Sutras tell us: "it is only because of false thinking and attachments that we fail to realize it." If we practice meditation by blocking out all intruders, we will not be able to eliminate our false thinking (distorted views) and attachments. Meditation done correctly should increase our awareness of our false views and attachments, all the while keeping the thread of meditative awareness alive and intact. If we can dance with our thoughts this way, we will be able to understand them far better than blocking them out. Disturbing thoughts have to find a place to take root. Eliminating the negative thoughts without eliminating the place where they root will not serve any useful purpose. Therefore, rather than concentrate on eliminating negative thoughts, we should try to see how we give them soil to grow. |
| Thought for the day: December 11, 2007 Skill in meditation is dependent on few desires. Where there are strong desires, meditation is impossible. Where desire is blocked or bottled up, meditation is equally impossible. |
| Thought for the day: December 12, 2007 Few possessions, much appreciated, is better than many unappreciated possessions. |
| Thought for the day: December 13, 2007 Genuine compassion is difficult to realize. Even after we have studied and meditated deeply and understood the benefits of having compassion for others; it is extremely difficult to internally realize it as an uncontrived aspect of our being. In fact, it is this uncontrived aspect of compassion that I believe is what separates great teachers from ordinary practitioners. Most of us have compassion that is contrived in the sense that our first response when thinking about a world leader who is responsible for endless killing and environmental destruction (for example) is one of disgust and dislike, which we temper with reasoning based on the fact that this negativity does not serve us well, nor the target of our emotional response. A great teacher, on the other hand, will immediately see the consequences of that world leader's destructive actions, both for himself and others, and knowing how much suffering he is bringing on himself and others, feel genuine pity for that person. His reaction is entirely different from ours in the sense that he does not have a first negative reflex to temper, and this difference is huge. Meditation combined with deep contemplation is the means to bridge the gap between what we intellectually understand and the way we truly think. We cannot take a teaching as our own until we can fully embody it. Embracing Buddhism in a contrived way based on study and intellectual understanding is a good first step, but not the goal. To achieve the goal we should seek out those who have achieved it, for the unconditioned compassion of such a teacher is an unequalled inspiration. |
| Thought for the day: December 14, 2007 While it is said that the enlightened mind is free of all conceptuality; since we are not enlightened we must live and guide our lives within the framework of concepts. If we have not earned the state of freedom from concepts and simply try to act as if we have, the results will be disastrous, and our lives will be completely unprincipled. Therefore, while striving for the ultimate, we must live within the relative. That means we must establish a framework to guide our lives and for that we will need to form concepts. This is nothing new . Seers of the past have laid out many world views to help us better conceptualize life's meaning and thereby root our actions on a firmer and better principled footing. The dharma treasure is for all of us to share and honor through our study and practice. |
| Thought for the day: December 15, 2007 Being clear about the "object of negation" is essential for correct meditation. It is tempting to negate everything that arises in the mind in meditation; but this can only lead to nihilism. While meditating it is important to avoid the two extremes of under negation and over negation and walk the fine line in between. If we are asked to find someone in a crowd, we must first know what that person looks like; for otherwise we will not know which persons to negate to find that person. Meditation is very much like this in the sense we must have a clear understanding of the object of negation. This can be accomplished by knowing the face in the crowd that we are looking for, the topic of meditation, and keeping the mind on it once it has been found. Once the face in the crowd has been found, there is no need to look again at the other faces. In similar manner, once the topic of meditation has been found, there is no more need to negate other thoughts for the mind rests on the topic of meditation. Familiarity with the topic of meditation will help keep the mind on it and free from wandering. |
| Thought for the day: December 16, 2007 Yesterday I read a news article Monk Fashion Show about Buddhist monks in Japan staging a catwalk-style fashion show in Buddhist temples in Japan and setting sutra texts to rock music, all in an attempt to attract an ever diminishing following to Japanese temples. While I sympathize with their plight and the financial crisis of the temples, I disagree with the solution. A fundamental precept of any ordained monk is avoiding worldly entertainment. Not only are they not avoiding it, but they are providing it, and I think this is a wrong approach. The Tibetan Buddhist monk's approach is one that they should be studying, as they have no problem attracting young people and they are doing this under the handicap of exile, no less. The Tibetans are skilled in recognizing the struggles of a modern civilized society, and explaining how ancient Buddhist teachings are relative to these ills. They emphasize that people must develop a personal practice and not rely on a monastery or saintly lama to solve their problems for them. Tibetan Buddhism is a worldwide growing phenomena, all the while Japanese Buddhism, is dying out ; and this has nothing to do with fashion or music. It has everything to do with one's ability to first thoroughly understand Buddhism in a practical way that transcends mere intellectual understanding, and teaching true principles that common people can apply to their own lives. This goes hand in hand with encouraging people to develop a personal daily practice, which Tibetan Buddhist have done very well, through demonstrating in a palatable way its importance. While Buddhism in Japan may need to be brought down to Earth; it doesn't have to become worldly. |
| Thought for the day: December 17, 2007 Endless worry about which practice is best will only prevent one from practicing at all. It is far better to apply a sincere application of effort to a basic practice, until one feels a sense of absorption and enjoyment in it, than endlessly wander from one form of practice to another, never getting a handle on any of them. The practitioners attitude and dedication to practice, is far more important than the form of practice. |
| Thought for the day: December 18, 2007 If there were an easy way, the Buddha certainly would have practiced it. But, even the Buddha made enormous personal sacrifice in his quest to quench his insatiable thirst for self-realization. |
| Thought for the day: December 19, 2007 The discipline of vows can make one's practice more clearly defined and less prone to distraction. There are many kinds of vows, very generic and very personal. Vows can be lifelong or for a shorter period of months or years. Each individual who wishes to make a vow must consider carefully where the added discipline is most needed in his life and whether or not he can keep it. It is better to not make a vow, than to make one that is not kept. Vows common to all Buddhist are the vows associated with developing compassion for all living beings, truthfulness, kindness, to accomplish enlightenment, for example. Personal vows are aimed at targeting the outflows of energy that hinder the achievement of these more common vows and are as varied as the individuals who make them. They are guidelines to a less scattered life and lead to more focused meditation and the development of virtue. |
| Thought for the day: December 20, 2007 Contemplate birth and death; this is the simplest teaching and integrates with all practices. Life is constant change and transformation; not only does this body crumble and return to earth, but each thought is born and dies. Birth and death is happening constantly in everything we do and constantly give testimony to the impermanent nature of samsara, the world as we know it. |
| Thought for the day: December 21, 2007 Faith, wisdom, and compassion are the three pillars of meditative practice. While many of us are stronger in one than the other; our aim should be to balance these out. If we are strong in faith, but weak in wisdom, we are likely to concentrate our energy in a way that is misguided. If we aware strong in wisdom, but weak on faith, we may get stuck in the realm of theorizing about this and that and fail to commit to serious practice. If we have strong wisdom and faith, but lack compassion, we will fail to realize the aim of Buddhism which is to attain enlightenment so that we can show others how to end their ignorance and the suffering that it causes. A balanced practice that combines study, reflection and meditation is the way to assure that faith, wisdom, and compassion develop equally. Studying the vinaya teachings on conduct will help us to bring our active life into the path. The prajna teachings on emptiness will develop our wisdom and guide our viewpoint so that our meditation is on target. Woven throughout the mahayana is the altruistic ideal of the bodhisattva, who forsakes his own enlightenment so that he may continue to serve and lead all living beings. Through contemplating this, selfishness is gradually removed from ones active life and meditative intention. At every stage of the path one must have a clear understanding of the goal. Both long term and short term goals must be clearly in mind. This is best accomplished though study and instruction from a capable teacher. While most of us intuitively know the higher way from the lower way, it is study and instruction that help us to believe in ourselves enough to walk the path we see. |
| Thought for the day: December 22, 2007 Depression plagues many and there are as many causes for it as there are people. From the ultimate standpoint depression is rooted in a false view of an individual self. But, unfortunately knowing this is of little value for those of us tossing and turning in Samsara's sea. To try and assume an ultimate position while still subject to attachments rooted in selfish desires will be of no benefit. But, we can take baby steps towards this ultimate position. If we have faith that selfishness is the root of depression, we can try to see how selfishness plays a role in our own depression. The source of depression must be correctly identified if it is to be uprooted. In order to identify the source we must begin by de constructing it. This can be done in meditation by bringing it into the field of awareness once the mind is calm. This does not mean making one's depression the topic of meditation, but rather keeping it in the background somewhere while engaged in the topic of meditation, letting it gently rise and fall out of awareness and into it again. This will help familiarize oneself with its workings. A technique that I found very effective when visited by depression was to try my best to remain depressed, continually, for as long as possible. In other words, instead of trying to get rid of the depression, I would try to hold on to it. I would lock onto the depressed feeling and keep hold of it. This was very difficult to do sometimes, but very effective in uncovering depression's root and breaking it up. Sincerely practicing the dharma by study, reflection, and meditation is the most holistic approach to dealing with depression, but it will require patience because it works on all the ill's of individuality at one time and not any particular aspect of it (as a psychiatric approach might.) The advantage is that by dealing with the root cause, rather than a specific aspect of it, the depression eliminated will not rise again in a new form. Ironically, being depressed is nothing to be depressed about; it is oftentimes better than a blasé rosy naiveté of the perils we face as human beings chained to false views and attachments rooted in desire. If the focus it spurs is not on the depression itself, but rather its root causes, depression can lead to positive inquiry and realization. |
| Thought for the day: December 23, 2007 Our emotional state is influenced to a larger extent than we may be aware by the foods we eat and the quantity. For this reason both Buddhist and Hindus urge their followers to eat food that are sattvic and to eat in moderation. While I strongly advise not to pay so much attention to diet that it becomes an obsession and passion (as is often the case,) I do believe it has a supporting role in practice that should not be ignored altogether. Body chemistry can effect our attitude and keeping a good diet will help assure a lighter brighter mind for meditation. For ideas on sattvic foods click here: ayurveda |
| Thought for the day: December 24, 2007 Dharma Master Seng Chao wrote: "Discrimination makes a corpse of life which it then handles." While discrimination guides us through our conventional life and its importance for this function is undeniable, one must realize its limitations, as well, and thus Seng Chao's caution. He is not advocating abandoning discrimination; but rather realizing its limitations. The truths of Buddhism can be intellectually understood and analyzed in a scholarly fashion, and there is benefit in doing so, as long as it is understood that this is not the aim. However, many get stuck here and impute upon their intellectual understanding of Buddhism and perhaps an ability to skillfully debate its fine points, as understanding Buddhism in a useful way that leads to liberation. It is not; unless one takes the next step which would be taking one's intellectual knowledge into one's life and making it a living experience. Buddhism is a very personal experience and not at all an abstract one; something out there that we handle with the gloves of our intellect and never come into direct contact with. Many who study Buddhism prefer to handle it this way because they feel threatened by it, and indeed Buddhism is threatening. It will demand change and people do not like to change; they do not like their lifestyle and attachments threatened. Conflict is characteristic of true Buddhist practice because it will call into question the value of much we find satisfaction in. If one studies the lives of great masters we will find that nothing came without sacrifice; stepping beyond the realm of theoretical understanding (handling life, as Seng Chao might say) and living it comes at a price. Buddhist understanding does not come in wrapped in a box like a Christmas present the we open and say, "Oh, how lovely!" It is not coming from outside, but rather inside. It is rather seeing our ordinary mind from an angle which we were not previously aware. It can be very unexpected and sudden, or a gradual sense of change of perspective. Buddhism in a bleaker is not the kind of Buddhism to aspire after. While this form of understanding may make others say you understand Buddhism; inside you will always know you don't---like the guy high on LSD who can't shake the thought he has taken a drug to get to cloud nine..We want it to be a fully live culture that we drink and absorb by understanding born of practice. This is where the satisfaction is. |
| Thought for the day: December 25, 2007 Christ taught, "Love thy brother, as thy love thy self." A message of universal compassion is pervasive throughout the Bible; and forms a similar thread throughout Buddhist teachings, as well. While Christ directed his followers towards this aim, his life was cut short before what some Buddhist scholars I have spoken with believe would have been a second phase of teachings aimed at techniques to reach the goal of true compassion. Buddhism teaches that before one can love another one must first learn to love oneself. Contemplative meditation on compassion begins with oneself and moves outward towards those closest, family, friends, etc., and to those one feels neutral about, and gradually to include one's enemies. Life is a battle against conflicting emotions and desires. It is difficult to win as we are enclosed in a body and controlled by a mind governed by them. The teachings of the Buddha expand our viewpoint by putting our plight as humans into a broader context. This is accomplished through study, reflection, and meditation. As our understanding grows we realize just how burdensome the human condition is, a first step in stepping beyond its limitations. As we do so, we begin to identify more and more with our fellow human beings, thus generating the early stages of universal compassion. Understanding, Love, Compassion, are sweet words, but can be much more. With effort we can live by these words. |
| Thought for the day: December 26, 2007 Blessings are the result of good karma, positive actions we have done in the past that bear fruit either quickly or over time. Blessings can be exhausted and my teacher always warned his disciples to guard them with care by not engaging in actions that exhaust them. People that have a "happy life" often burn out their blessings by not going deeper but rather living off the merit they earned in the past. This is a great pity because if one is blessed with good health and happiness one has fewer obstructions to practice and could make further progress. Negative actions cannot be undone; but their results can be neutralized through positive actions. By the same token, positive actions cannot be undone, but their results can be neutralized (exhausted) through negative actions rooted in selfishness. As human beings our "natural" tendency is to be selfish, whether it be in love, accumulation of wealth, desire for recognition, etc. This is the plight of human existence and why discipline and wisdom is needed to go against the flow and accumulate good karma. If we count the cost, the progress made will not be lost. |
| Thought for the day: December 27, 2007 The Buddha is inseparable from the teachings he entrusted upon us and to be a Buddhist means to be familiar with those teachings and practice them. The Buddha instructed his disciples to forget about the messenger and focus on the message. While faith does play its part in Buddhism, blind faith does not. As Buddhist practitioners we are reminded to constantly analyze teachings and see for ourselves if they are logically sound and reasonable. Moreover, students are advised to scrutinize their own teachers and satisfy themselves that the one giving them instructions practices and lives the Buddhist life. |
| Thought for the day: December 28, 2007 My teacher often told his monks and nuns, "don't trust your own mind." He constantly encouraged his students to examine their thoughts and see if they are well principled. Well principled thoughts are thoughts that free rather than bind oneself to false views and attachments. Paradoxically, thoughts that free at first blush often seem to bind, while thoughts that bind often are the one that free (oneself from conflicting emotions.) The everyday mind is controlled by the narrow view of self as body and a mind associated with it. The everyday mind is a servant of this viewpoint and continues to reinforce it, thus keeping us firmly entrenched. While not negating entirely the confining viewpoint of an individual self, Buddhism seeks to expand this viewpoint beyond its limited confines by introducing us to a more universal and expansive sense of who we are. We are often forced to go against the flow of our "normal" thinking in order to accomplish this, thus "not trusting our own mind." The more we work to embrace a wider view of ourselves, the more natural it will become. Gradually we will find petty personal motives unsatisfying and become accustomed to and attracted to more challenging principles of action and thought, that reach beyond the familiar confines of individuality. |
| Thought for the day: December 29, 2007 Students of the Buddha Dharma should inoculate themselves against infection by charlatan teachers and their misguided teachings. The Buddha taught his disciples that the best defense against false teachers and their doctrine is study, reflection, and meditation. It is the responsibility of each one of us to know what the Buddha taught. |
| Thought for the day: December 30, 2007 Several days ago as I sat to meditate early Sunday morning at my daughters apartment I heard just outside our window what sounded like a wrecking ball slamming into a building. Her unit is among about twenty, in two lines with cars parked between. It was obvious that someone this early morning was parked between the buildings and pounding away on some metal. It went on and on for fifteen minutes and I began to realize I am in this for the long haul. All the thoughts of "how inconsiderate, "what a jerk" etc. etc. forced themselves upon me, as anyone might guess, but I had no object to attach them to. I have the habit of removing such doubts and decided that before continuing it would be helpful to remove the mystery of "who" was disturbing me. So I got up and went outside. Outside I found what my reactive mind sort of expected; an inconsiderate jerk pounding dents out of his car at 6 AM and not even considering the fact that he could have parked in the street and not disturbed anyone. We had never met, but nonetheless, I exchanged some morning niceties with him before returning to my meditation. I gave rise to the thought, however, that he may have some redeeming qualities I am unaware of, and took some comfort in this thought. Little did I know that I would find out one of them a few days later when he returned a wallet my daughter had lost with eighty dollars in it. Oh, how perceptions change! |
| Thought for the day: December 31, 2007 A willingness to change is one of the most important qualities to cultivate; without which it is almost impossible to make progress. This is not only true with progress on the path of dharma, but also progress in life in the everyday world. It is very easy to become set in our ways and become closed off, or sedated in a contentment that is blind to challenge. Constantly we should be looking out for new ways to stimulate our imagination and follow our dreams. |
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