Thought for the Day: December 1, 2009
Harmlessness, not bringing harm to others, is an under-appreciated aspect of many Buddhist
prohibitions and rules of conduct. When we think of guarding our mind against greed, for example, the
first thing that comes to mind is the sacrifices we may have to make, the things we may have to
dowithout, the hankerings we cannot follow. We seldom think in terms of not bringing harm to others,
which we might do if we were to lead the lifestyle necessary to feed our appetite for wealth. Likewise,
when observing moral discipline and avoiding lustful behaviour, we first think of our own sacrifice, and
seldom think much of the fact that we will not be harming others, something we all know lustful
behaviour often leads to. The fact is that much of Buddhist discipline has a good deal to do with passing
through life without hurting our fellow human beings. If we live without restraint we inevitably hurt
other people and bring harm to them. The consequence is our own suffering in return. If we are
practicing the dharma we do not want to be constantly struggling to get out of holes we never had to
dig ourselves into, tangled up in the consequences of actions that brought harm to others and returned
in kind. Even for those of us who observe the rules of conduct, it is not easy to genuinely benefit others;
but it is a step in the right direction.
*** *** ***
Harmlessness, not bringing harm to others, is an under-appreciated aspect of many Buddhist
prohibitions and rules of conduct. When we think of guarding our mind against greed, for example, the
first thing that comes to mind is the sacrifices we may have to make, the things we may have to
dowithout, the hankerings we cannot follow. We seldom think in terms of not bringing harm to others,
which we might do if we were to lead the lifestyle necessary to feed our appetite for wealth. Likewise,
when observing moral discipline and avoiding lustful behaviour, we first think of our own sacrifice, and
seldom think much of the fact that we will not be harming others, something we all know lustful
behaviour often leads to. The fact is that much of Buddhist discipline has a good deal to do with passing
through life without hurting our fellow human beings. If we live without restraint we inevitably hurt
other people and bring harm to them. The consequence is our own suffering in return. If we are
practicing the dharma we do not want to be constantly struggling to get out of holes we never had to
dig ourselves into, tangled up in the consequences of actions that brought harm to others and returned
in kind. Even for those of us who observe the rules of conduct, it is not easy to genuinely benefit others;
but it is a step in the right direction.
*** *** ***
Thought for the Day: December 2, 2009
Action intention, karma, are three links in a chain that we cannot separate and should play close
attention to. It is our intention that gives weight to our actions and creates karma, the propensity to act
in a given way again. The destructive power of an action is not so much the action itself as the intention
that accompanies it. It is deliberate acts that create the momentum to act in a similar manner again. This
is why we should always pay close attention to our thoughts and develop the ability to recognize the
birth of unprofitable intentions quickly before they give rise to actions. If we can turn harmful
intentions around before they give rise to actions, we create the karma to turn similar intentions around
in the future. After a time we will no longer have harmful intentions arise and our mind will be free of
their burden.
*** *** ***
Action intention, karma, are three links in a chain that we cannot separate and should play close
attention to. It is our intention that gives weight to our actions and creates karma, the propensity to act
in a given way again. The destructive power of an action is not so much the action itself as the intention
that accompanies it. It is deliberate acts that create the momentum to act in a similar manner again. This
is why we should always pay close attention to our thoughts and develop the ability to recognize the
birth of unprofitable intentions quickly before they give rise to actions. If we can turn harmful
intentions around before they give rise to actions, we create the karma to turn similar intentions around
in the future. After a time we will no longer have harmful intentions arise and our mind will be free of
their burden.
*** *** ***
Thought for the Day: December 3, 2009
"Suffering" is a word often heard in Buddhist discourse. When the Buddha said, "All is suffering," what
did he mean? He certainly was not unaware of the pleasures of life. He was a prince, had a lovely and
devoted wife, a child, and great wealth. He had the respect and admiration of his fellow citizens; the
world was his. One cannot but wonder why the Buddha regarded all as suffering.
To understand what the Buddha meant by suffering we must expand our time frame past immediate
appearances and project into the future. Everything is subject to decay and all living beings subject to
death. When I say that something is beautiful, I am imputing on that thing a reality that it does not
possess. Beauty does not last; but we chase after it as if it does. Our sons and daughters who bring us so
much happiness, will undergo sickness, old age, and death. There is no single source of happiness that
will endure, and yet momentarily, they appear to do so, and we are all caught up in the moment.
The Buddha, however, saw that things, events, people, appear one way, but exist in an entirely different
manner. He was able to project the full cycle of being upon all that he perceived and found that nothing
the world offered could bring lasting happiness because everything is impermanent. But, importantly, he
believed that lasting happiness did exist; it just required knowing where to look for it. Having the
insight to recognize all as suffering was the understanding that enabled him to step beyond the mundane
world we are all futily caught up in and seek a source of happiness that does not fade, is true, and leads
to complete fulfillment. He achieved his aim and the footprints left behind became the Buddha Dharma.
It is a path that gives perspective to our everyday world and allows us to pay proper attention to it,
without creating attachments in the process.
*** *** ***
"Suffering" is a word often heard in Buddhist discourse. When the Buddha said, "All is suffering," what
did he mean? He certainly was not unaware of the pleasures of life. He was a prince, had a lovely and
devoted wife, a child, and great wealth. He had the respect and admiration of his fellow citizens; the
world was his. One cannot but wonder why the Buddha regarded all as suffering.
To understand what the Buddha meant by suffering we must expand our time frame past immediate
appearances and project into the future. Everything is subject to decay and all living beings subject to
death. When I say that something is beautiful, I am imputing on that thing a reality that it does not
possess. Beauty does not last; but we chase after it as if it does. Our sons and daughters who bring us so
much happiness, will undergo sickness, old age, and death. There is no single source of happiness that
will endure, and yet momentarily, they appear to do so, and we are all caught up in the moment.
The Buddha, however, saw that things, events, people, appear one way, but exist in an entirely different
manner. He was able to project the full cycle of being upon all that he perceived and found that nothing
the world offered could bring lasting happiness because everything is impermanent. But, importantly, he
believed that lasting happiness did exist; it just required knowing where to look for it. Having the
insight to recognize all as suffering was the understanding that enabled him to step beyond the mundane
world we are all futily caught up in and seek a source of happiness that does not fade, is true, and leads
to complete fulfillment. He achieved his aim and the footprints left behind became the Buddha Dharma.
It is a path that gives perspective to our everyday world and allows us to pay proper attention to it,
without creating attachments in the process.
*** *** ***
Thought for the Day: December 4, 2009
If we consider that all conventional, everyday, happiness is mind made, dependent on our attitude, we
will naturally pay more attention to our mind. It is the way we look at our lives that is most important,
our ability to see value in everything and everyone, and not busy ourselves judging ourselves and others
by a worldly standard that does not reflect the way things really are.
On a deeper level, not only are we all equal in God's eyes, and the Buddha's, too; but disease and death
consider us all delicacies, as well. In this sense, too, we are all equal.
We should never allow circumstances to cause us to think that we are blessed or cursed; and suffocate
all possibilities for growth in emotions of elation or dejection; equally non-productive attitudes of mind.
Circumstances should be accepted as opportunities, whatever they may be. It may require a lot of work
to develop this attitude, but we really have nothing better to do.
*** *** ***
If we consider that all conventional, everyday, happiness is mind made, dependent on our attitude, we
will naturally pay more attention to our mind. It is the way we look at our lives that is most important,
our ability to see value in everything and everyone, and not busy ourselves judging ourselves and others
by a worldly standard that does not reflect the way things really are.
On a deeper level, not only are we all equal in God's eyes, and the Buddha's, too; but disease and death
consider us all delicacies, as well. In this sense, too, we are all equal.
We should never allow circumstances to cause us to think that we are blessed or cursed; and suffocate
all possibilities for growth in emotions of elation or dejection; equally non-productive attitudes of mind.
Circumstances should be accepted as opportunities, whatever they may be. It may require a lot of work
to develop this attitude, but we really have nothing better to do.
*** *** ***
Thought for the Day: December 5, 2009
Buddhist instruction focuses on how to inquire into a very simple question, "who am I." Volumes of
literature have been written to help us get a handle on it. The question is simple, and yet all answers are
so unsatisfying. The irony is that what is satisfying is the realization the a basis for the "I" thought is
unfindable. And, this is something that we must find out for ourselves!
*** *** ***
Buddhist instruction focuses on how to inquire into a very simple question, "who am I." Volumes of
literature have been written to help us get a handle on it. The question is simple, and yet all answers are
so unsatisfying. The irony is that what is satisfying is the realization the a basis for the "I" thought is
unfindable. And, this is something that we must find out for ourselves!
*** *** ***
Thought for the Day: December 6, 2009
Letting go of disturbing thoughts is not the problem; making sure they don't return is. Many forms of
meditation teach to let thoughts dissolve on their own accord, whether good thoughts, or negative
thoughts, it does not matter. The topic of meditation is the focus and everything else should be allowed
to rise and fall without suppression on the one hand, or developing and engagement with on the other.
In theory the above is simple enough, but in practice, it is far from easy. We will find ourselves letting
go of the same thoughts again and again. Like a boomerang, thoughts released have a way of returning
to their owner. This is no way to meditate. We may occupy our time this way, but to move forward we
must look deeper and try to understand why thoughts return again and again. We must look for patterns
and try to understand them.
Meditation will invariably involve the practice of contemplation, as well. This will involve, in part,
contemplating the meditation practice itself, thinking about the kind of thoughts that persistently arise,
and looking for recognizable patterns. This contemplation should sort our negative patterns and
consider their root and how to address their source, and looking at our positive patterns and thinking of
ways to develop our good qualities further.
Meditation is one aspect of a path with many limbs; and we do not want to mistake one limb for the
entire path (in the same way our modern "yoga" practitioners mistake asana, one of yoga's limbs, for
yoga, which includes eight limbs.) We cannot expect to address all the problems of meditation, through
meditation. It must be a total involvement reaching into all aspects of our lives. Meditation should
always help us to recognize this rather than escape from it.
*** *** ***
Letting go of disturbing thoughts is not the problem; making sure they don't return is. Many forms of
meditation teach to let thoughts dissolve on their own accord, whether good thoughts, or negative
thoughts, it does not matter. The topic of meditation is the focus and everything else should be allowed
to rise and fall without suppression on the one hand, or developing and engagement with on the other.
In theory the above is simple enough, but in practice, it is far from easy. We will find ourselves letting
go of the same thoughts again and again. Like a boomerang, thoughts released have a way of returning
to their owner. This is no way to meditate. We may occupy our time this way, but to move forward we
must look deeper and try to understand why thoughts return again and again. We must look for patterns
and try to understand them.
Meditation will invariably involve the practice of contemplation, as well. This will involve, in part,
contemplating the meditation practice itself, thinking about the kind of thoughts that persistently arise,
and looking for recognizable patterns. This contemplation should sort our negative patterns and
consider their root and how to address their source, and looking at our positive patterns and thinking of
ways to develop our good qualities further.
Meditation is one aspect of a path with many limbs; and we do not want to mistake one limb for the
entire path (in the same way our modern "yoga" practitioners mistake asana, one of yoga's limbs, for
yoga, which includes eight limbs.) We cannot expect to address all the problems of meditation, through
meditation. It must be a total involvement reaching into all aspects of our lives. Meditation should
always help us to recognize this rather than escape from it.
*** *** ***
Thought for the Day: December 7, 2009
The significance of our actions are what we make them to be. Everyday tasks are familiar on one level;
but extraordinary on another. It is our practice of the Dharma that gives us the ability to recognize this.
*** *** ***
The significance of our actions are what we make them to be. Everyday tasks are familiar on one level;
but extraordinary on another. It is our practice of the Dharma that gives us the ability to recognize this.
*** *** ***
Thought for the Day: December 8, 2009
The real challenge in life is not getting things done, but getting away with leaving things undone.
*** *** ***
The real challenge in life is not getting things done, but getting away with leaving things undone.
*** *** ***
Thought for the Day: December 9, 2009
If the world is at your finger tips, keep a tight fist; the offering is the good part.
*** *** ***
If the world is at your finger tips, keep a tight fist; the offering is the good part.
*** *** ***
Thought for the Day: December 10, 2009
The accumulation of merit is an important element of dharma practice. We have accumulated a lot of
negative karma due to our past actions, and when we do meritorious deeds we counter balance and in
time erase the negative consequences of our past misdeeds. However, Buddhism urges us to guard our
merit as we would a treasure. What does this mean?
As we accumulate merit we also attract opportunity and good fortune. The world will come to us and
open doors that were previously closed. It is here that we are in danger of exhausting the merit that we
have created; something my teacher constantly warned his disciples to guard themselves against. In other
words, keep your eye on the prize.
Because we are unenlightened human beings, we tend to attract "opportunities" that will keep us that way.
That is why it is so important to discriminate between "opportunities" that will serve to build upon the
merit we have accumulated, and those "opportunities" that will simply exhaust it.
The same principle applies to meditation, as well. Wholesome meditation can sometimes introduce the
cultivator to blissful experiences, which have the power to tempt the cultivator to remain in them. As
soon as such states are grasped, however, they become unwholesome. It is far better to simply release
such states as soon as they arise, like one would any distracting thought. If one fails to do this, however,
the merit of meditation will eventually be exhausted and the practitioner will lose whatever skill he has
developed.
This explains why sages not only taught the cultivation of merit, but also its accumulation.
*** *** ***
The accumulation of merit is an important element of dharma practice. We have accumulated a lot of
negative karma due to our past actions, and when we do meritorious deeds we counter balance and in
time erase the negative consequences of our past misdeeds. However, Buddhism urges us to guard our
merit as we would a treasure. What does this mean?
As we accumulate merit we also attract opportunity and good fortune. The world will come to us and
open doors that were previously closed. It is here that we are in danger of exhausting the merit that we
have created; something my teacher constantly warned his disciples to guard themselves against. In other
words, keep your eye on the prize.
Because we are unenlightened human beings, we tend to attract "opportunities" that will keep us that way.
That is why it is so important to discriminate between "opportunities" that will serve to build upon the
merit we have accumulated, and those "opportunities" that will simply exhaust it.
The same principle applies to meditation, as well. Wholesome meditation can sometimes introduce the
cultivator to blissful experiences, which have the power to tempt the cultivator to remain in them. As
soon as such states are grasped, however, they become unwholesome. It is far better to simply release
such states as soon as they arise, like one would any distracting thought. If one fails to do this, however,
the merit of meditation will eventually be exhausted and the practitioner will lose whatever skill he has
developed.
This explains why sages not only taught the cultivation of merit, but also its accumulation.
*** *** ***
Thought for the Day: December 13, 2009
Finding a reliable teacher is a priority for many of us; and fortunately recognizing a good teacher does
not necessarily entail being knowledgeable about the dharma. The reason is very simple, a deep
understanding of Buddhism is reflected in the unselfish nature of the teacher, and this is something very
easy to observe in a genuine master. A true teacher has only the welfare of his students in mind; he is free
of thoughts of wealth and certainly does not have any lustful intentions. In his presence we feel the
compassion he radiates, a genuine concern for our wellbeing, and we will sense the frustration he feels
that we cannot see a world so apparent to him.
*** *** ***
Finding a reliable teacher is a priority for many of us; and fortunately recognizing a good teacher does
not necessarily entail being knowledgeable about the dharma. The reason is very simple, a deep
understanding of Buddhism is reflected in the unselfish nature of the teacher, and this is something very
easy to observe in a genuine master. A true teacher has only the welfare of his students in mind; he is free
of thoughts of wealth and certainly does not have any lustful intentions. In his presence we feel the
compassion he radiates, a genuine concern for our wellbeing, and we will sense the frustration he feels
that we cannot see a world so apparent to him.
*** *** ***
Thought for the Day: December 14, 2009
It is sometimes thought that a good teacher makes the path easy, but this is not the case. No teacher can
make the path easy, but a good teacher can make sure we are on the right one.
When we "rely" on a teacher, assuming that we have found a reliable teacher, we are not relying on him
to walk the path for us, but to show us the right path. Even the Buddha could not save his disciples. In
the Avatamsaka Sutra it says: "No one saves us but ourselves, no one can and no one may; the Buddhas merely show
the way."
For the Buddhist, there is no one to carry his burden but himself. It is this very sense of responsibility
that eventually enables him to lay it aside.
*** *** ***
It is sometimes thought that a good teacher makes the path easy, but this is not the case. No teacher can
make the path easy, but a good teacher can make sure we are on the right one.
When we "rely" on a teacher, assuming that we have found a reliable teacher, we are not relying on him
to walk the path for us, but to show us the right path. Even the Buddha could not save his disciples. In
the Avatamsaka Sutra it says: "No one saves us but ourselves, no one can and no one may; the Buddhas merely show
the way."
For the Buddhist, there is no one to carry his burden but himself. It is this very sense of responsibility
that eventually enables him to lay it aside.
*** *** ***
Thought for the Day: December 15, 2009
Self-doubt is an obstacle that arises almost simultaneous with the intention to practice Buddhism. It can
undermine all our efforts to practice and eventually cause us to abandon practice completely. As students
of the dharma, we should constantly be on guard against the demon of self-doubt by cultivating faith in
ourselves and faith in the Buddha's path.
*** *** ***
Self-doubt is an obstacle that arises almost simultaneous with the intention to practice Buddhism. It can
undermine all our efforts to practice and eventually cause us to abandon practice completely. As students
of the dharma, we should constantly be on guard against the demon of self-doubt by cultivating faith in
ourselves and faith in the Buddha's path.
*** *** ***
Thought for the Day: December 16, 2009
In our leisure, we are masters of the world's problems; but in midst of disturbance we freeze. Any boxer
can tell you shadow boxing is no substitute for a real trainer. In our free time we should give our mind
to worthwhile topics of contemplations, and cut through the habit of vain imagination.
*** *** ***
In our leisure, we are masters of the world's problems; but in midst of disturbance we freeze. Any boxer
can tell you shadow boxing is no substitute for a real trainer. In our free time we should give our mind
to worthwhile topics of contemplations, and cut through the habit of vain imagination.
*** *** ***
Thought for the Day: December 17, 2009
Buddhism has many prohibitions, no lying, stealing, sexual misconduct, for example, and many
disciplines we are encouraged to cultivate, such as generosity, kindness, patience, for example. But, these
rules of conduct are common in the world, as well, and so what makes them "Buddhist?"
Whatever we do may have a variety of conditioning factors. I can donate money to a charity for
notoriety, or I can do it because I want to generate positive karma. I can refrain from stealing because it
is against the law, and I can refrain from stealing because it will bring harm to another. There are so
many motivations that we cannot imagine them all.
It is not enough that our actions be in accord with the Buddha dharma, but our reasons must also be.
Once we have succeeded in bring our reasons in accord with the Buddha dharma, we must work hard to
deepen them. The deeper the understanding that our motivation rests upon, the more powerful our
action will be.
*** *** ***
Buddhism has many prohibitions, no lying, stealing, sexual misconduct, for example, and many
disciplines we are encouraged to cultivate, such as generosity, kindness, patience, for example. But, these
rules of conduct are common in the world, as well, and so what makes them "Buddhist?"
Whatever we do may have a variety of conditioning factors. I can donate money to a charity for
notoriety, or I can do it because I want to generate positive karma. I can refrain from stealing because it
is against the law, and I can refrain from stealing because it will bring harm to another. There are so
many motivations that we cannot imagine them all.
It is not enough that our actions be in accord with the Buddha dharma, but our reasons must also be.
Once we have succeeded in bring our reasons in accord with the Buddha dharma, we must work hard to
deepen them. The deeper the understanding that our motivation rests upon, the more powerful our
action will be.
*** *** ***
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One who has not realized emptiness will think: "Since all is empty, what is the point of striving (towards
appreciation of emptiness, and since it is confined to the intellect, nothing is possible. The second
*** *** ***
If we illumine a dark room, we see what is there. The illumination of the room did not create the objects
we see, but only made it possible to see them. In similar manner, meditation exposes the mind's
contents; it does not add anything new.
*** *** ***
Thought for the Day: December 20, 2009
A thorough understanding of a single truth, will illuminate many; but a partial understanding of many
truths, will not illuminate a single one. It is best to keep one's practice simple and tightly focused. This
but will deepen and lead to realization.
However, as we build a personal practice, we should also study other philosophical systems and
meditation techniques. This should be done with a sense of understanding our own system better and
removing any misconceptions we may have regarding other traditions. This is not the same as shopping
around for a new practice.
Naturally if we are going to commit ourselves to a practice, we want to investigate it thoroughly before
we commit to it. If possible we should seek a genuine teacher's advice, and at the very least make sure
the practice is one that is authentically Buddhist and in accord with the original teachings of the
Buddha.
*** *** ***
A thorough understanding of a single truth, will illuminate many; but a partial understanding of many
truths, will not illuminate a single one. It is best to keep one's practice simple and tightly focused. This
but will deepen and lead to realization.
However, as we build a personal practice, we should also study other philosophical systems and
meditation techniques. This should be done with a sense of understanding our own system better and
removing any misconceptions we may have regarding other traditions. This is not the same as shopping
around for a new practice.
Naturally if we are going to commit ourselves to a practice, we want to investigate it thoroughly before
we commit to it. If possible we should seek a genuine teacher's advice, and at the very least make sure
the practice is one that is authentically Buddhist and in accord with the original teachings of the
Buddha.
*** *** ***
Thought for the Day: December 21, 2009
If your goal is to always put others first, your only worry will be occupying that position yourself.
*** *** ***
If your goal is to always put others first, your only worry will be occupying that position yourself.
*** *** ***
Thought for the Day: December 22, 2009
mediation, but ignore virtuous deeds, is to stagnate in meditation. But, those who delight in both,
practice a balanced path which will bear fruit.
Buddhist practice is a multi-pronged approach that reflects the broadness of the Buddha's teaching.
The Buddha cautioned his disciples to avoid developing lopsided views, which can happen when one
particular element of the path is too strongly attached to, at the expense of others. The three pillars of
practice are: precepts (rules of conduct), samadhi (concentration,) and wisdom. Each of these "Pillars" has
many methods, to suit the infinite temperament of all of us who are aspiring to become worthy vessels
of the dharma. Taken as a whole, a complete practice is developed that will lead to successfully
removing obstacles and realizing the nature of the mind.
*** *** ***
mediation, but ignore virtuous deeds, is to stagnate in meditation. But, those who delight in both,
practice a balanced path which will bear fruit.
Buddhist practice is a multi-pronged approach that reflects the broadness of the Buddha's teaching.
The Buddha cautioned his disciples to avoid developing lopsided views, which can happen when one
particular element of the path is too strongly attached to, at the expense of others. The three pillars of
practice are: precepts (rules of conduct), samadhi (concentration,) and wisdom. Each of these "Pillars" has
many methods, to suit the infinite temperament of all of us who are aspiring to become worthy vessels
of the dharma. Taken as a whole, a complete practice is developed that will lead to successfully
removing obstacles and realizing the nature of the mind.
*** *** ***
"A man wise in temperament notices how his mind inclines;
energy and serenity, always he couples each to each." ------ Vissudhi Magga
This verse from the Path of Purification directs us to always monitor our energy and serenity and keep
them balanced. Because contemplative serenity can easily descend into daydreaming, we are urged to
closely watch over it with the energy of insight.
*** *** ***
energy and serenity, always he couples each to each." ------ Vissudhi Magga
This verse from the Path of Purification directs us to always monitor our energy and serenity and keep
them balanced. Because contemplative serenity can easily descend into daydreaming, we are urged to
closely watch over it with the energy of insight.
*** *** ***
"And just as with an ill-roofed house, rain comes leaking in,
so too will lust come leaking in, an undeveloped mind. ------ Vissudhi Magga
Disturbing emotions such as anger, jealousy, hatred, lust, greed, are like wild animals seeking prey of
opportunity. If we do not constantly engage our mind, we are leaving a hole for disturbing emotions to
creep in and ensnare us. If, however, we actively stimulate our thought by reflecting on the dharma, and
try to deepen our reflection so that a kind of absorption arises in our reflection, we will leave no room
for such emotions to enter our stream of awareness.
*** *** ***
Peace will not be established in a system where people are divided into believers and non believers; this
only breeds contention. A lazy approach to the teachings of Christ has led to divisions among people
lesser extent because it is a knowledge and wisdom based teaching rather than a faith based one.
Regardless of the path we follow, if we view it with a sense of exclusivity, we are viewing it wrongly,
erecting a barrier out of ignorance and just plane laziness.
*** *** ***
teachings are also key to Buddhist teachings. When we contrast no-self and emptiness with compassion
the contradiction is obvious, because compassion naturally has a view of "others" which entails a view
of "self."
The above difficulty is overcome by understanding that the Buddha taught many layers of practice
which are like medicines to apply to different kinds of illnesses. In some instances he emphasized a
sense of "self" and "others" when it facilitates the development of compassion. If, before we have a
genuine understanding of emptiness and no-self, we based our practice exclusively on the notion of
no-self and emptiness, we will have great difficulty in developing compassion. Naturally, if we view
others as empty, illusionary, and without self, it will be impossible to be sympathetic with their
suffering which has similar characteristics.
If we are to generate compassion for others we must also be able to view their suffering as real, and to
view their suffering as real, there must also be a "self" that undergoes this suffering. Therefore, at times
it is essential to adopt a sense of self and others for the purpose of generating compassion. And, there
are times when we must lay it aside, when we are trying to break up attachment to a false sense of self.
A correct dharma practice will be multi-dimensional, employing various aspects of the Buddha's
teaching depending on the illness we are addressing.
*** *** ***
the contradiction is obvious, because compassion naturally has a view of "others" which entails a view
of "self."
The above difficulty is overcome by understanding that the Buddha taught many layers of practice
which are like medicines to apply to different kinds of illnesses. In some instances he emphasized a
sense of "self" and "others" when it facilitates the development of compassion. If, before we have a
genuine understanding of emptiness and no-self, we based our practice exclusively on the notion of
no-self and emptiness, we will have great difficulty in developing compassion. Naturally, if we view
others as empty, illusionary, and without self, it will be impossible to be sympathetic with their
suffering which has similar characteristics.
If we are to generate compassion for others we must also be able to view their suffering as real, and to
view their suffering as real, there must also be a "self" that undergoes this suffering. Therefore, at times
it is essential to adopt a sense of self and others for the purpose of generating compassion. And, there
are times when we must lay it aside, when we are trying to break up attachment to a false sense of self.
A correct dharma practice will be multi-dimensional, employing various aspects of the Buddha's
teaching depending on the illness we are addressing.
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If someone seeks to harm us, building better barriers is not as good a defense as understanding their
constantly guard our own conduct, as well, and make sure that in actions and word we are not doing
anything that will cause disturbing emotions to arise in another.
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constantly guard our own conduct, as well, and make sure that in actions and word we are not doing
anything that will cause disturbing emotions to arise in another.
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Thought for the Day: December 28, 2009
If we are wronged and give rise to anger or hate we are only adding to the suffering already heaped
destructive emotions, and we are successful at our effort, then we have turned a negative situation to
our favor.
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If we are wronged and give rise to anger or hate we are only adding to the suffering already heaped
destructive emotions, and we are successful at our effort, then we have turned a negative situation to
our favor.
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Thought for the Day: December 29, 2009
The correct posture for meditation is one that is comfortable; but what is comfortable requires some
clarification. A posture that is comfortable for a short period of time, may not be comfortable for a
most symmetrical posture for the body to be in. It is a stable posture for long periods of sitting. may
become easy after giving it a few weeks. During this initial period, it is best to begin in full lotus
posture, if possible, and endure the pain for some time, before moving to half lotus, or easy posture. In
time what is difficult may become easy.
If however, after giving it a try, no success is at hand, then don't bother with it any longer. Many people
are just not built for full lotus, half lotus, or easy posture. If this is the case for you, simply sit in the a
comfortable posture, with your back straight, chin in, and shoulders up and back.
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The correct posture for meditation is one that is comfortable; but what is comfortable requires some
clarification. A posture that is comfortable for a short period of time, may not be comfortable for a
most symmetrical posture for the body to be in. It is a stable posture for long periods of sitting. may
become easy after giving it a few weeks. During this initial period, it is best to begin in full lotus
posture, if possible, and endure the pain for some time, before moving to half lotus, or easy posture. In
time what is difficult may become easy.
If however, after giving it a try, no success is at hand, then don't bother with it any longer. Many people
are just not built for full lotus, half lotus, or easy posture. If this is the case for you, simply sit in the a
comfortable posture, with your back straight, chin in, and shoulders up and back.
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The topic of meditation is an object that one rests one's mind upon and keeps it on. Topics of
meditation vary, it could be a mantra, a deity that one visualizes, a question such as "who am I?," and
basically anything one chooses to use as a support. But, it can also be the mind itself that one takes as
the mind, how can the mind be taken as the topic of meditation when it has not yet been realized?
If one wishes to take the mind itself as the topic of meditation, one simply rests the mind in a state that
is free of thoughts about the future or past or dwelling on present sense awareness or mental events. If
this practice is done incorrectly it will lead to a blank state of mind which is not meditation by any
definition. Correctly practiced, however, rather than having our mind blank out, our thoughts will slow
down. Just as the images of a movie film seem connected as long as the projector is operating at the
correct speed, but appear as distinct and separate images when the projector is slowed, so too will our
thoughts and images become more distinct as we allow the busy mind to come to rest.
The film has a space that connects the future and past images; it is as important to the film as the
images themselves. The mind too, has many images, moving so fast that we generally are unaware of
the space in between. But, if we allow our mind to slow down, we will gradually become aware of the
space between each thought and image. It is this space that we should contemplate when we take the
mind itself as our topic of meditation. The time of our awareness of the space will be very fleeting at
first; but we should try to stretch the awareness of the space between thoughts longer and longer. In
this way we take the mind itself as a meditation topic.
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break up undesirable habits.
break up undesirable habits.
Buddhism teaches that those of us who are contemplating making vows should realistically assess our
ability to maintain a vow before committing to it. It is said that it is better to not make a vow at all,
than make one that one does not keep.
The aim of any vow is discipline. But, while it may require discipline in the beginning, it should
require less and less as time goes on. Vows in the beginning block up energy and keep it from flowing
in an unprofitable direction; but, gradually we should learn how to redirect rather than block the
energy and send it in a positive direction. In this sense, every vow should make itself obsolete.
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