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Thought for the Day: December 1, 2010
A good teacher is one who inspires in his disciples the realization that it is possible to equal or surpass him.
One who has himself penetrated the meaning of the sutras brings the texts to life for his students, helping
them to understand that these texts are not merely abstract Truths; but Truths that can be experienced by any
student willing to put forth the effort.
* * *
A good teacher is one who inspires in his disciples the realization that it is possible to equal or surpass him.
One who has himself penetrated the meaning of the sutras brings the texts to life for his students, helping
them to understand that these texts are not merely abstract Truths; but Truths that can be experienced by any
student willing to put forth the effort.
* * *
Thought for the Day: December 2, 2010
Buddha qualities are indivisible;
The disposition is attained as it is
The true state is always free from any fickleness or deceit
Since beginningless time the nature has been peace itself. (From the Mahayana Uttaratantra Shastra)
This verse from the Mahayana Uttaratantra Shastra teaches us that within defilement and affliction there is
enlightenment. This is what it means by "indivisible," that purity and impurity are as inseparable as samsara
and nirvana. We do not get rid of worldly states of mind to find enlightened states; but rather we find
enlightened states within worldly ones. When we seek enlightenment we search for it within our ordinary mind;
we don't look elsewhere. When the ordinary mind is looked into fickleness and deception melt away and our
ordinary mind becomes peaceful. It is only because we don't look into our ordinary mind that it remains
ordinary; as soon as we look into it it becomes extraordinary. The more the ordinary mind is looked into, the
more extraordinary it becomes. So, pay attention to your ordinary mind and don't look elsewhere.
* * *
Buddha qualities are indivisible;
The disposition is attained as it is
The true state is always free from any fickleness or deceit
Since beginningless time the nature has been peace itself. (From the Mahayana Uttaratantra Shastra)
This verse from the Mahayana Uttaratantra Shastra teaches us that within defilement and affliction there is
enlightenment. This is what it means by "indivisible," that purity and impurity are as inseparable as samsara
and nirvana. We do not get rid of worldly states of mind to find enlightened states; but rather we find
enlightened states within worldly ones. When we seek enlightenment we search for it within our ordinary mind;
we don't look elsewhere. When the ordinary mind is looked into fickleness and deception melt away and our
ordinary mind becomes peaceful. It is only because we don't look into our ordinary mind that it remains
ordinary; as soon as we look into it it becomes extraordinary. The more the ordinary mind is looked into, the
more extraordinary it becomes. So, pay attention to your ordinary mind and don't look elsewhere.
* * *
Thought for the Day: December 3, 2010
Everyday we get rid of things we don't want and toss them in the trash. But, the very things we are getting rid
of would have value to someone else. The plastic bottle after we have quenched our thirst, cardboard boxes,
cow dung, broken electronics, just about anything we toss away has a use to someone else. Thus recycling.
Tantra is recycling; it is conceptually that simple. The Tantric dharma practitioner looks for value in
disturbing emotions, desires, lust, afflictions, in short just about anything we, as ordinary meditators would
try to do away with. Instead of tossing them out, he looks to turn them around, and transform them by using
the very energy that causes disturbance to fuel positive emotions such as love, kindness and compassion. This
is the way the Tantric yogi recycles his energy.
We all know that there is a lot of energy in jealousy, for example, or anger. But, for the Tantric, negative
emotions like these are viewed more as opportunities than hindrances. He seeks to extract the energy out of
them and leave hollow shells behind, using the energy in a way suitable to his spiritual aspirations, rather than
be tossed about and disturbed by them.
The path of Tantra is an advanced path, one that requires some skill in meditation and discipline. But, we can
all pave the way for Tantric practice by learning to understand that our emotions, both positive and negative,
burn the same fuel. As we begin to understand this we will begin to understand disturbances as energy, that
when rightly viewed, we have the power to harness.
* * *
Everyday we get rid of things we don't want and toss them in the trash. But, the very things we are getting rid
of would have value to someone else. The plastic bottle after we have quenched our thirst, cardboard boxes,
cow dung, broken electronics, just about anything we toss away has a use to someone else. Thus recycling.
Tantra is recycling; it is conceptually that simple. The Tantric dharma practitioner looks for value in
disturbing emotions, desires, lust, afflictions, in short just about anything we, as ordinary meditators would
try to do away with. Instead of tossing them out, he looks to turn them around, and transform them by using
the very energy that causes disturbance to fuel positive emotions such as love, kindness and compassion. This
is the way the Tantric yogi recycles his energy.
We all know that there is a lot of energy in jealousy, for example, or anger. But, for the Tantric, negative
emotions like these are viewed more as opportunities than hindrances. He seeks to extract the energy out of
them and leave hollow shells behind, using the energy in a way suitable to his spiritual aspirations, rather than
be tossed about and disturbed by them.
The path of Tantra is an advanced path, one that requires some skill in meditation and discipline. But, we can
all pave the way for Tantric practice by learning to understand that our emotions, both positive and negative,
burn the same fuel. As we begin to understand this we will begin to understand disturbances as energy, that
when rightly viewed, we have the power to harness.
* * *
Thought for the Day: December 4, 2010
"Being present" means being fully aware of the fact that our individual histories have created who we are
now. It should never be regarded as an attempt to forget the past, as is sometimes the case. This happens, for
example, if we study certain Buddhist texts with a "pick and choose" attitude, selecting what is convenient
and comfortable to us, and disregarding what is not. In the study of Mahamudra, for example, there is much
talk about letting thoughts of past and future go and sitting in meditative equipoise. If, however, we try this
while ignoring our past karma, the result will only be a sort of meditative self deception. Zen (Chan)
meditation can also invite this kind of naive attitude towards practice. Few outsiders (non-monk
practitioners of Zen) understand how vigorously a Zen monk scrutinizes all his past wrong actions and the
vows he makes to correct them in the future. The Zen of the laity looks upon Zen as looking into koans or
staring at a wall with an empty mind, not aware of the considerable stage setting that such practice really
requires.
In Buddhist practice we must always look at the whole picture. There is certainly no easy way out; all practice
that is genuine will be difficult and it will put us on the hot seat. My teacher, Master Hsuan Hua, a master of
Chan, constantly emphasised that a willingness to change is one of the most important qualities a dharma
practitioner can have. We cannot simply ignore our problems and faults and hope that they will go away; we
must look at them and uproot their causes. This is all part of being present.
* * *
"Being present" means being fully aware of the fact that our individual histories have created who we are
now. It should never be regarded as an attempt to forget the past, as is sometimes the case. This happens, for
example, if we study certain Buddhist texts with a "pick and choose" attitude, selecting what is convenient
and comfortable to us, and disregarding what is not. In the study of Mahamudra, for example, there is much
talk about letting thoughts of past and future go and sitting in meditative equipoise. If, however, we try this
while ignoring our past karma, the result will only be a sort of meditative self deception. Zen (Chan)
meditation can also invite this kind of naive attitude towards practice. Few outsiders (non-monk
practitioners of Zen) understand how vigorously a Zen monk scrutinizes all his past wrong actions and the
vows he makes to correct them in the future. The Zen of the laity looks upon Zen as looking into koans or
staring at a wall with an empty mind, not aware of the considerable stage setting that such practice really
requires.
In Buddhist practice we must always look at the whole picture. There is certainly no easy way out; all practice
that is genuine will be difficult and it will put us on the hot seat. My teacher, Master Hsuan Hua, a master of
Chan, constantly emphasised that a willingness to change is one of the most important qualities a dharma
practitioner can have. We cannot simply ignore our problems and faults and hope that they will go away; we
must look at them and uproot their causes. This is all part of being present.
* * *
Thought for the Day: December 5, 2010
If we understand that many of our material wants are conceived in careless imagination, we will keep a tight
focus on our mind, and avoid being enslaved by frivolous dreams of Santa.
* * *
If we understand that many of our material wants are conceived in careless imagination, we will keep a tight
focus on our mind, and avoid being enslaved by frivolous dreams of Santa.
* * *
What is reification? In the context of Buddhist philosophy and practice it means inadvertently establishing
something else in the place of something you eliminate. Let us say that you wish to develop the view of
"emptiness" and correctly begin by contemplating that emptiness simply means that nothing that we see has
independent existence, or selfhood. This should lead us to contemplate ourselves and phenomena as empty
of any self-nature. However, what can happen and often does is that we begin to think of emptiness itself as
enjoying some independent existence, and attempt to find it by negating the world we live in and ourselves,
and edifying emptiness as something real and apart from the world. This attempt to set up emptiness as
something apart from our everyday world is its reification.
Emptiness is not to be sought outside our everyday experience; but within it. It is before us all the time, but
we are not seeing it. The point is that our experience of the world is limited only by the way we perceive it;
rightly viewed emptiness will reveal itself within our everyday world..
* * *
Thought for the Day: December 7, 2010
My teacher, Master Hsuan Hua, always emphasized the importance of cutting off desire, although he taught
the emptiness doctrine on a daily basis. He kept our heads in the clouds and our feet on the ground, teaching
the highest Truths, while not for an instant allowing us to forget that without a basis in morality and virtue,
basic human qualities, inner experience would allude us. In our study of emptiness, for example, he taught
that we should ask ourselves simple questions, "am I empty of greed for food," "am I empty of greed for
things," "am I empty of desire for name and fame," etc. We can talk and debate emptiness all we want, and
become very clever; but until we have conquered our own selfishness, true inner realization will not be
possible.
* * *
My teacher, Master Hsuan Hua, always emphasized the importance of cutting off desire, although he taught
the emptiness doctrine on a daily basis. He kept our heads in the clouds and our feet on the ground, teaching
the highest Truths, while not for an instant allowing us to forget that without a basis in morality and virtue,
basic human qualities, inner experience would allude us. In our study of emptiness, for example, he taught
that we should ask ourselves simple questions, "am I empty of greed for food," "am I empty of greed for
things," "am I empty of desire for name and fame," etc. We can talk and debate emptiness all we want, and
become very clever; but until we have conquered our own selfishness, true inner realization will not be
possible.
* * *
Thought for the Day: December 8, 2010
feel compassion for the recipient. Buddhism has many rules of conduct: patience, truthfulness, kindness,
morality, to name a few, all of which we begin implementing as a rule, with the goal to become genuine and
from the heart as we perfect our discipline. Eventually pure conduct will become natural and uncontrived
and the idea of disciple itself will dissolve.
* * *
feel compassion for the recipient. Buddhism has many rules of conduct: patience, truthfulness, kindness,
morality, to name a few, all of which we begin implementing as a rule, with the goal to become genuine and
from the heart as we perfect our discipline. Eventually pure conduct will become natural and uncontrived
and the idea of disciple itself will dissolve.
* * *
Thought for the Day: December 9, 2010
I employ a Tongan worker once or twice a month to do yard work. My home is on the hot dry side of Maui
and the yard work consists of cutting high grass and trimming and cleaning up around my Eureka Palms.
Over the years I have had many workers come and do the grueling job, and all made it seem like the work it
is. Except one young man. No matter how taxing the job, he does it enthusiastically, in fact so
enthusiastically, he often bursts out in song. I always look forward to him coming, but today he went to visit
family in America/Samoa and sent another man to stand in for him. His friend, also a Tongan, had a very
different attitude. He looked for every opportunity to take a cigarette break, or squat beneath a tree and day
dream. No songs coming from him, that's for sure.
I thought about the two men today and how different their attitude was to exactly the same work. Clearly it
is not the work that causes one man joy and another displeasure; while one probably thinks it does, while the
other doesn't think about it at all.
* * *
I employ a Tongan worker once or twice a month to do yard work. My home is on the hot dry side of Maui
and the yard work consists of cutting high grass and trimming and cleaning up around my Eureka Palms.
Over the years I have had many workers come and do the grueling job, and all made it seem like the work it
is. Except one young man. No matter how taxing the job, he does it enthusiastically, in fact so
enthusiastically, he often bursts out in song. I always look forward to him coming, but today he went to visit
family in America/Samoa and sent another man to stand in for him. His friend, also a Tongan, had a very
different attitude. He looked for every opportunity to take a cigarette break, or squat beneath a tree and day
dream. No songs coming from him, that's for sure.
I thought about the two men today and how different their attitude was to exactly the same work. Clearly it
is not the work that causes one man joy and another displeasure; while one probably thinks it does, while the
other doesn't think about it at all.
* * *
Thought for the Day: December 10, 2010
Some think that philosophical investigation is a waste of time. Many advanced yogis think so and many
ordinary folks too. For the yogi who is skilled in meditation, it may not be necessary; but for almost all
others, it is a good way to exercise one's mind and develop one's reasoning. It is reason that gives eyes to
faith, without which faith stumbles about bumping into many obstacles. The Buddha urged his disciples to
examine his teaching and use the power of reason to scrutinize them Never did he encourage his disciples to
follow him or his teaching on faith alone. He wished his disciples to stand on their own two feet by putting
to use the tools (teachings) he gave them.
Our beliefs should constantly be scrutinized, or they will become a pool of vague thoughts that we stagnate
in. Sort of like what God becomes to many Christians, or the Buddha for many Buddhists. What do we
mean when we say I "believe" in God or I "believe" in the Buddha. Do we know? Are we being complacent
in our beliefs, or are we deepening our beliefs by increasing our understanding of what it means to us to
believe in our teacher or religious tradition?
I picked up a hitchhiker yesterday who immediately asked me: "do you believe in God?" I replied that I
believe in being kind to others and being a good human being. He was happy with my reply. As a Buddhist
of course I don't "believe" in a Creator; but I do believe in just about every aspect that a Christian believes
he must walk to get to know God. So the only difference between the two of us is a rather vague and
unnecessary idea of God.
* * *
Curiosity can either lead to discovery, or just waste time.
* * *
Some think that philosophical investigation is a waste of time. Many advanced yogis think so and many
ordinary folks too. For the yogi who is skilled in meditation, it may not be necessary; but for almost all
others, it is a good way to exercise one's mind and develop one's reasoning. It is reason that gives eyes to
faith, without which faith stumbles about bumping into many obstacles. The Buddha urged his disciples to
examine his teaching and use the power of reason to scrutinize them Never did he encourage his disciples to
follow him or his teaching on faith alone. He wished his disciples to stand on their own two feet by putting
to use the tools (teachings) he gave them.
Our beliefs should constantly be scrutinized, or they will become a pool of vague thoughts that we stagnate
in. Sort of like what God becomes to many Christians, or the Buddha for many Buddhists. What do we
mean when we say I "believe" in God or I "believe" in the Buddha. Do we know? Are we being complacent
in our beliefs, or are we deepening our beliefs by increasing our understanding of what it means to us to
believe in our teacher or religious tradition?
I picked up a hitchhiker yesterday who immediately asked me: "do you believe in God?" I replied that I
believe in being kind to others and being a good human being. He was happy with my reply. As a Buddhist
of course I don't "believe" in a Creator; but I do believe in just about every aspect that a Christian believes
he must walk to get to know God. So the only difference between the two of us is a rather vague and
unnecessary idea of God.
* * *
Curiosity can either lead to discovery, or just waste time.
* * *
Thought for the Day: December 11, 2010
I lived many years in Nepal and one year in a small hut that was a three week walk from the nearest road.
After all, the Sherpas had been inhabiting the region I was in for over eight hundred years, so they figured
After all, the Sherpas had been inhabiting the region I was in for over eight hundred years, so they figured
out all the best routes. Nevertheless, I tried of course, eager to outsmart the locals, always with disastrous
results.
results.
Buddhism is a very well defined path to self-realization. It offers Teachings to accommodate the vast variety
of dispositions we all have that make us distinct as individuals. And, yet it can be tempting to adapt the
teaching in some special way to create a path we might feel more comfortable with. When a large number of
individuals adapt a teaching it can become a distinct school itself. New Age is an example and there are many
others. Individually, we may create our own brand of Buddhism, and like New Age, still call ourselves
Buddhists.
In the mountains I lived my attempts at a new route usually landed me at the wrong place and left me with
some back tracking work to get things back in order. My attempts to make things easier may have worked,
things were easier, but I didn't get to where I wanted to go.
Dharma practice is always going to be hard work; and yet it is natural for us to try to make it less so. If you
are ever tempted, you might read some of the popular New Age books or the like and take a bit of time to
analyze what they are really talking about. It will not be long before you see that these adapted teachings have
entirely different destinations.
* * *
I lived many years in Nepal and one year in a small hut that was a three week walk from the nearest road.
After all, the Sherpas had been inhabiting the region I was in for over eight hundred years, so they figured
After all, the Sherpas had been inhabiting the region I was in for over eight hundred years, so they figured
out all the best routes. Nevertheless, I tried of course, eager to outsmart the locals, always with disastrous
results.
results.
Buddhism is a very well defined path to self-realization. It offers Teachings to accommodate the vast variety
of dispositions we all have that make us distinct as individuals. And, yet it can be tempting to adapt the
teaching in some special way to create a path we might feel more comfortable with. When a large number of
individuals adapt a teaching it can become a distinct school itself. New Age is an example and there are many
others. Individually, we may create our own brand of Buddhism, and like New Age, still call ourselves
Buddhists.
In the mountains I lived my attempts at a new route usually landed me at the wrong place and left me with
some back tracking work to get things back in order. My attempts to make things easier may have worked,
things were easier, but I didn't get to where I wanted to go.
Dharma practice is always going to be hard work; and yet it is natural for us to try to make it less so. If you
are ever tempted, you might read some of the popular New Age books or the like and take a bit of time to
analyze what they are really talking about. It will not be long before you see that these adapted teachings have
entirely different destinations.
* * *
Thought for the Day: December 12, 2010
When everything is going good in our lives and we have a full tummy and a stress free living environment
we enjoy devoting our time to spiritual practice; but when adversity falls our way and times are not so good
spiritual practice is put off or becomes irregular or is completely dropped. This is what HH Dali Lama
talked about in a tape I was listening to today from his talk on the Precious Garland Sutra.
even panic. However, if we can be patient with ourselves and learn to expect these feelings as a natural even
panic. However, if we can be patient with ourselves and learn to expect these feelings as a natural expect these
feelings as a natural occurrence, they will gradually subside and no longer hinder our effort. It is these
feelings as a natural occurrence, they will gradually subside and no longer hinder our effort. It is by
occurrence, they will gradually subside and no longer hinder our effort. It is by creating the habit of dharma
practice in good times and bad that our practice will become steady.
practice in good times and bad that our practice will become steady.
* * *
When everything is going good in our lives and we have a full tummy and a stress free living environment
we enjoy devoting our time to spiritual practice; but when adversity falls our way and times are not so good
spiritual practice is put off or becomes irregular or is completely dropped. This is what HH Dali Lama
talked about in a tape I was listening to today from his talk on the Precious Garland Sutra.
even panic. However, if we can be patient with ourselves and learn to expect these feelings as a natural even
panic. However, if we can be patient with ourselves and learn to expect these feelings as a natural expect these
feelings as a natural occurrence, they will gradually subside and no longer hinder our effort. It is these
feelings as a natural occurrence, they will gradually subside and no longer hinder our effort. It is by
occurrence, they will gradually subside and no longer hinder our effort. It is by creating the habit of dharma
practice in good times and bad that our practice will become steady.
practice in good times and bad that our practice will become steady.
* * *
Thought for the Day: December 13, 2010
The other day I took a couple of hours out of my day to build a sitting bench for my porch. Although I had
a tape and square, none of the legs were the same length, nor were they square to the seat of the bench. The
bench was of such a simple design it seemed as if nothing could go wrong, and yet piratically nothing turned
out right. The legs bowed out, the bench rocked, and it looked pretty much like whoever put it together
didn't know what he was doing. But, I did know what I was doing; I just didn't do it. Often I find that little
tasks like this reflect my meditation very well, for better or worse.
* * *
The other day I took a couple of hours out of my day to build a sitting bench for my porch. Although I had
a tape and square, none of the legs were the same length, nor were they square to the seat of the bench. The
bench was of such a simple design it seemed as if nothing could go wrong, and yet piratically nothing turned
out right. The legs bowed out, the bench rocked, and it looked pretty much like whoever put it together
didn't know what he was doing. But, I did know what I was doing; I just didn't do it. Often I find that little
tasks like this reflect my meditation very well, for better or worse.
* * *
Thought for the Day: December 14, 2010
A four year old boy, Amadeus, joined me for meditation today. Before we began he asked me some very
good questions. Most on his mind was, "if the Buddha has died how can you follow him?" The simple
answer is with another question: "If the Buddha were alive, how would you follow him?"
* * *
A four year old boy, Amadeus, joined me for meditation today. Before we began he asked me some very
good questions. Most on his mind was, "if the Buddha has died how can you follow him?" The simple
answer is with another question: "If the Buddha were alive, how would you follow him?"
* * *
Thought for the Day: December 15, 2010
carried away by thinking.
carried away by thinking.
It is often assumed that having thoughts rising and falling within one's awareness is something negative and
to be done away with. This is the wrong attitude. The rise and fall of thoughts is not the problem; the
problem is only with attaching to a thought and developing it. We can only do this by withdrawing energy
from our meditation topic; and this obviously weakens our meditation. But, this does not mean that we
should try to get rid of our thoughts; that is a wrong attitude. The right attitude is "I will be mindful of my
meditation topic and allow thoughts to arise and fall without interfering with their arisal or holding on to
them. I will simply watch them."
Watching emotions is a little more difficult because emotions tend to grip us and it can seem difficult to get
free. However, if we understand that emotions are triggered by thought and have thought as their basis, we
should develop skill in watching them too, just like our thoughts.
* * *
carried away by thinking.
carried away by thinking.
It is often assumed that having thoughts rising and falling within one's awareness is something negative and
to be done away with. This is the wrong attitude. The rise and fall of thoughts is not the problem; the
problem is only with attaching to a thought and developing it. We can only do this by withdrawing energy
from our meditation topic; and this obviously weakens our meditation. But, this does not mean that we
should try to get rid of our thoughts; that is a wrong attitude. The right attitude is "I will be mindful of my
meditation topic and allow thoughts to arise and fall without interfering with their arisal or holding on to
them. I will simply watch them."
Watching emotions is a little more difficult because emotions tend to grip us and it can seem difficult to get
free. However, if we understand that emotions are triggered by thought and have thought as their basis, we
should develop skill in watching them too, just like our thoughts.
* * *
Thought for the Day: December 16, 2010
that meditation is something that we "do." Meditation is not a state that we create or build in our mind;, but
rather something that we find, something that is going on all the while, but we have failed to notice.
Meditation is looking into the nature of the mind. And, where do we look? We look within our ordinary
everyday thinking mind; for it is within our ordinary everyday thinking mind that enlightenment exists; we
don't create it, but rather find it.
approached by a simple farmer and asked: "What is the difference between you and I." The Buddha replied:
"I have realized I am the Buddha, but you have not yet realized you are." Notice that the Buddha did not say
difference between himself and the farmer, he merely pointed out to the farmer that he has yet to discover
there was a he has yet to discover the jewel of enlightenment. This jewel exists within all of us and only
fundamentaldiscovery.
difference between himself and the farmer, he merely pointed out to the farmer that
he has yet to discover the jewel of enlightenment. This jewel exists within all of us and only awaits our
discovery.
* * *
that meditation is something that we "do." Meditation is not a state that we create or build in our mind;, but
rather something that we find, something that is going on all the while, but we have failed to notice.
Meditation is looking into the nature of the mind. And, where do we look? We look within our ordinary
everyday thinking mind; for it is within our ordinary everyday thinking mind that enlightenment exists; we
don't create it, but rather find it.
approached by a simple farmer and asked: "What is the difference between you and I." The Buddha replied:
"I have realized I am the Buddha, but you have not yet realized you are." Notice that the Buddha did not say
difference between himself and the farmer, he merely pointed out to the farmer that he has yet to discover
there was a he has yet to discover the jewel of enlightenment. This jewel exists within all of us and only
fundamentaldiscovery.
difference between himself and the farmer, he merely pointed out to the farmer that
he has yet to discover the jewel of enlightenment. This jewel exists within all of us and only awaits our
discovery.
* * *
Thought for the Day: December 17, 2010
must be a place of stillness that is a reference point, or how would we know movement? Generally we identify
must be a place of stillness that is a reference point, or how would we know movement? Generally we identify
identify with the movement, but this is just the force of habit; we can identify with the stillness, and this is
meditation.
with the movement, but this is just the force of habit; we can identify with the stillness, and this is meditation.
can identify with the stillness, and this is meditation.
identify with the stillness, and this is meditation.
* * *
must be a place of stillness that is a reference point, or how would we know movement? Generally we identify
must be a place of stillness that is a reference point, or how would we know movement? Generally we identify
identify with the movement, but this is just the force of habit; we can identify with the stillness, and this is
meditation.
with the movement, but this is just the force of habit; we can identify with the stillness, and this is meditation.
can identify with the stillness, and this is meditation.
identify with the stillness, and this is meditation.
* * *
Thought for the Day: December 18, 2010
* * *
* * *
A saying goes: "Used well, this body is a ship to liberation,
Otherwise it is an anchor in samsara,
This body is the agent of all good and evil."
This body is ruled by desire, but the mind can discriminate and discipline them, and seek to benefit others
rather than engage in selfish pursuits. Our three karmas of body, speech, and mind can gradually be purified
by removing selfish intention. As a monk for ten years, I knew the happiness of maintaining a monastery to
serve the community and my daily meditation was also to gain deeper understanding so that I could teach
and transform others. Now, as a layman, it is more difficult to maintain such an ideal, but it is still my main
focus. As dharma cultivators in the world we should not be blown about by common opinion and hold on
to what is true and real to us, never fearing standing alone while in the company of truth.
* * *
Thought for the Day: December 20, 2010
Now is a season when giving is on the mind of many. For Buddhists the best gift to give or receive is the gift
of dharma; I know for myself my greatest treasures are the few poignant words of my teachers buried forever
in my heart. It is the instruction they have given me and the examples they have made that carries me
forward and gives me the heart to never be conquered by self doubt. But, for myself, a dharma practitioner
deep in the struggle myself I often wonder how to give the gift of dharma.
One thing that I have learned is that giving dharma comes in many shapes and sizes and more than likely
will not conform to the general term "dharma." It is enough that I know I practice the dharma and believe
in the Buddha and his teachings. Others do not have to know this. If I am happy and a good reliable friend I
am teaching others to be the same; if I can help others without being pretentious, I am being a good person.
The gift of dharma is being a genuinely good person; it makes the world a better place. I do not have to
wear a Buddhist hat to do so, and am more effective if I don't. A great Chan Master once said: "Be ordinary
and nothing special." Looking back at my time with my great teachers it is their genuine concern for the
welfare of others, their unselfish giving nature, their calm and collected steady mind under all circumstances
that has most influenced me, these qualities that make us truly great human beings, and it is this that in my
own small way that I try to emulate and consider the gift of dharma.
* * *
Now is a season when giving is on the mind of many. For Buddhists the best gift to give or receive is the gift
of dharma; I know for myself my greatest treasures are the few poignant words of my teachers buried forever
in my heart. It is the instruction they have given me and the examples they have made that carries me
forward and gives me the heart to never be conquered by self doubt. But, for myself, a dharma practitioner
deep in the struggle myself I often wonder how to give the gift of dharma.
One thing that I have learned is that giving dharma comes in many shapes and sizes and more than likely
will not conform to the general term "dharma." It is enough that I know I practice the dharma and believe
in the Buddha and his teachings. Others do not have to know this. If I am happy and a good reliable friend I
am teaching others to be the same; if I can help others without being pretentious, I am being a good person.
The gift of dharma is being a genuinely good person; it makes the world a better place. I do not have to
wear a Buddhist hat to do so, and am more effective if I don't. A great Chan Master once said: "Be ordinary
and nothing special." Looking back at my time with my great teachers it is their genuine concern for the
welfare of others, their unselfish giving nature, their calm and collected steady mind under all circumstances
that has most influenced me, these qualities that make us truly great human beings, and it is this that in my
own small way that I try to emulate and consider the gift of dharma.
* * *
Thought for the Day: December 21, 2010
Today my daughter Mudra asked me what the point is of realizing emptiness. The question is almost so
broad that it is impossible to give a simple answer, but I did. Basically, it is because we view things and
events as substantial that attachment arises and desire. Where there is attachment and desire, our true nature
is blocked and we live in the darkness of ignorance. This is samsaric existence. If we can see that the
fundamental nature of all things and events is empty of any substantial nature of its own, we will view things
and events as illusory. Who would become attached to a dream object or excited about dream events. HH
Dali Lama says that things and events are like an illusion, but they are not illusions. They exist, but they don't
exist the way they appear to us. The way they appear to us causes us to give rise to all manner of attachment
and desire and aversion, and yet the same appearances rightly viewed will be self-liberating. So it is that it is
the way we perceive the world that determines whether it binds us up or liberates us. The entire teaching of
the Buddha is to show us how to properly investigate the true nature of self and phenomena, without telling
us what either are; for this cannot be meaningfully told. So study the teaching and take the journey and find
out for yourself.
* * *
Today my daughter Mudra asked me what the point is of realizing emptiness. The question is almost so
broad that it is impossible to give a simple answer, but I did. Basically, it is because we view things and
events as substantial that attachment arises and desire. Where there is attachment and desire, our true nature
is blocked and we live in the darkness of ignorance. This is samsaric existence. If we can see that the
fundamental nature of all things and events is empty of any substantial nature of its own, we will view things
and events as illusory. Who would become attached to a dream object or excited about dream events. HH
Dali Lama says that things and events are like an illusion, but they are not illusions. They exist, but they don't
exist the way they appear to us. The way they appear to us causes us to give rise to all manner of attachment
and desire and aversion, and yet the same appearances rightly viewed will be self-liberating. So it is that it is
the way we perceive the world that determines whether it binds us up or liberates us. The entire teaching of
the Buddha is to show us how to properly investigate the true nature of self and phenomena, without telling
us what either are; for this cannot be meaningfully told. So study the teaching and take the journey and find
out for yourself.
* * *
Thought for the Day: December 22, 2010
Mindfulness is a key element of Buddhist practice; but by itself it is not enough. We could be a mindful
thief, if we grew up in a family of thrives who practiced mindfulness. Mindfulness needs eyes if we are to
benefit from it. Our action must be right action, action that benefits others and does not harm others.
Therefore, when practicing mindfulness, we seek to engage in actions that are as unselfish as possible, or
routine acts we do to support our livelihood. We don't want to cultivate mindfulness while ignoring the
nature of our actions. Actions must accord with the dharma for mindfulness to be effective.
* * *
Mindfulness is a key element of Buddhist practice; but by itself it is not enough. We could be a mindful
thief, if we grew up in a family of thrives who practiced mindfulness. Mindfulness needs eyes if we are to
benefit from it. Our action must be right action, action that benefits others and does not harm others.
Therefore, when practicing mindfulness, we seek to engage in actions that are as unselfish as possible, or
routine acts we do to support our livelihood. We don't want to cultivate mindfulness while ignoring the
nature of our actions. Actions must accord with the dharma for mindfulness to be effective.
* * *
Thought for the Day: December 23, 2010
Aligning ourselves with the dharma is not a simple matter. I had a friend who was born in a Japanese temple
and grew up there until his teenage years. He told me that although he had wonderful opportunities, he
could never embrace the monastic life. He told me his mind was always on the move and that he left the
temple to ride motorcycles. When I met him he was getting free motorcycles from Honda and had become a
world champion obstacle racer and stunt rider. I told him that his incredible skill as a rider require focus,
dexterity, balance, patience, and fearlessness; and that these are all important meditation skills. The same joy
he experiences in activity can be found in stillness, and I encouraged him to find out for himself and
integrate what he has learned riding into a new attempt at meditation.
Any experience we find happiness in, that happiness originates in stillness. Meditation helps us to see this
and acquire a taste for stillness, even as we do for activity. Many of us know activity, but don't understand
stillness. Others, know stillness, but can't express it in activity. Merging the two and freely flowing from
activity to stillness and stillness to activity is the goal of every cultivator.
* * *
Aligning ourselves with the dharma is not a simple matter. I had a friend who was born in a Japanese temple
and grew up there until his teenage years. He told me that although he had wonderful opportunities, he
could never embrace the monastic life. He told me his mind was always on the move and that he left the
temple to ride motorcycles. When I met him he was getting free motorcycles from Honda and had become a
world champion obstacle racer and stunt rider. I told him that his incredible skill as a rider require focus,
dexterity, balance, patience, and fearlessness; and that these are all important meditation skills. The same joy
he experiences in activity can be found in stillness, and I encouraged him to find out for himself and
integrate what he has learned riding into a new attempt at meditation.
Any experience we find happiness in, that happiness originates in stillness. Meditation helps us to see this
and acquire a taste for stillness, even as we do for activity. Many of us know activity, but don't understand
stillness. Others, know stillness, but can't express it in activity. Merging the two and freely flowing from
activity to stillness and stillness to activity is the goal of every cultivator.
* * *
Thought for the Day: December 24, 2010
If you want to get along with others, learn to get along with yourself first.
If you want others to learn from you, learn to learn from yourself first.
If everyone did this we would always get along and always be learning from one another.
I began my spiritual journey as a Christian, Four Square Assembly of God, sometimes known as "Holy
Rollers" because of their penchant for being possessed of the spirit and rolling in the aisles. Even after I
moved to Nepal and was living in a Himalayan Buddhist monastery, I used as my mantra a Psalm of David,
"Be Still and Know That I am God" as my mantra. And a year later, in a cave above a Hindu ashram in
under Tripitika Master Hsuan Hua that I fully embraced Buddhism.
Now although I am a "Buddhist" and have been for almost four decades, I consider myself most fortunate
to have done so without "abandoning" Christianity. In Buddhism we are taught to "beware of setting one thing
against the other," a teaching emphasized within the Chan tradition to which I belong.
When we set one thing against the other we lose what is of value in the process and progress becomes more
difficult. Milk is milk regardless of the carton it comes in. The great Master Hua, my precept master, was
very close friends with a Catholic cardinal and would often praise his virtue and told us monks to emulate
him. Master Hua taught us to recognize truth and hold on to it. If we are so busy discriminating where the
truth is coming from, we will exhaust ourselves and remain in the dark. What is real and meaningful does
not always appear as you anticipate it should and you better be prepared when it arrives, or it will slip past
you. A Buddhist who cannot find great value in the teachings of Christ is stuck in Buddhist quicksand of his
own creation and even his Buddhist teachings won't free him. The same can be said for Christians who have
one sided dogmatic views that prevent them from seeing the value of the Buddha's golden words.
many lifetimes. I am hound dog for dharma and any teacher who thows me a bone gets my full attention. I
many lifetimes. I am hound dog for dharma and any teacher who thows me a bone gets my full attention. I
any teacher who thows me a bone gets my full attention. I sniff out what is real and true and discard the rest;
teacher who thows me a bone gets my full attention. I sniff out what is real and true and discard the rest;
sniff out what is real and true and discard the rest; without worry where it came from, I am a hound dog for
any teaching that will make me a better human being. This is in full accord with the Buddha Dharma. When
teaching that will make me a better human being. This is in full accord with the Buddha Dharma. When you
encountered teaching pay attention to the message, not the messenger,
you encountered teaching pay attention to the message, not the messenger,
* * *
If you want to get along with others, learn to get along with yourself first.
If you want others to learn from you, learn to learn from yourself first.
If everyone did this we would always get along and always be learning from one another.
I began my spiritual journey as a Christian, Four Square Assembly of God, sometimes known as "Holy
Rollers" because of their penchant for being possessed of the spirit and rolling in the aisles. Even after I
moved to Nepal and was living in a Himalayan Buddhist monastery, I used as my mantra a Psalm of David,
"Be Still and Know That I am God" as my mantra. And a year later, in a cave above a Hindu ashram in
under Tripitika Master Hsuan Hua that I fully embraced Buddhism.
Now although I am a "Buddhist" and have been for almost four decades, I consider myself most fortunate
to have done so without "abandoning" Christianity. In Buddhism we are taught to "beware of setting one thing
against the other," a teaching emphasized within the Chan tradition to which I belong.
When we set one thing against the other we lose what is of value in the process and progress becomes more
difficult. Milk is milk regardless of the carton it comes in. The great Master Hua, my precept master, was
very close friends with a Catholic cardinal and would often praise his virtue and told us monks to emulate
him. Master Hua taught us to recognize truth and hold on to it. If we are so busy discriminating where the
truth is coming from, we will exhaust ourselves and remain in the dark. What is real and meaningful does
not always appear as you anticipate it should and you better be prepared when it arrives, or it will slip past
you. A Buddhist who cannot find great value in the teachings of Christ is stuck in Buddhist quicksand of his
own creation and even his Buddhist teachings won't free him. The same can be said for Christians who have
one sided dogmatic views that prevent them from seeing the value of the Buddha's golden words.
many lifetimes. I am hound dog for dharma and any teacher who thows me a bone gets my full attention. I
many lifetimes. I am hound dog for dharma and any teacher who thows me a bone gets my full attention. I
any teacher who thows me a bone gets my full attention. I sniff out what is real and true and discard the rest;
teacher who thows me a bone gets my full attention. I sniff out what is real and true and discard the rest;
sniff out what is real and true and discard the rest; without worry where it came from, I am a hound dog for
any teaching that will make me a better human being. This is in full accord with the Buddha Dharma. When
teaching that will make me a better human being. This is in full accord with the Buddha Dharma. When you
encountered teaching pay attention to the message, not the messenger,
you encountered teaching pay attention to the message, not the messenger,
* * *
Thought for the Day: December 25, 2010
Meditation is just like tuning a radio, there are many voices and plenty of static to tune out before you tune
in.
* * *
Meditation is just like tuning a radio, there are many voices and plenty of static to tune out before you tune
in.
* * *
Thought for the Day: December 26, 2010
Almost every religious school teaches meditation in the classical sense of being in a particular posture and
adopting a certain kind of mental focus on a meditation topic. But, it is a mistake to assume that because it
is taught this way this is the way it is. Meditation is not confined to any posture or mental comportment and
is only introduced to us this way because it is the easiest way to familiarize ourselves with the mental
processes that define meditation. The fun comes when we can engage in the world and ordinary affairs as
our meditation. And, the difficulty we find in the task is why we cannot in honesty avoid maintaining some
form of formal daily practice.
* * *
Almost every religious school teaches meditation in the classical sense of being in a particular posture and
adopting a certain kind of mental focus on a meditation topic. But, it is a mistake to assume that because it
is taught this way this is the way it is. Meditation is not confined to any posture or mental comportment and
is only introduced to us this way because it is the easiest way to familiarize ourselves with the mental
processes that define meditation. The fun comes when we can engage in the world and ordinary affairs as
our meditation. And, the difficulty we find in the task is why we cannot in honesty avoid maintaining some
form of formal daily practice.
* * *
Thought for the Day: December 27, 2010
Don't worry about the things you forgot to do; if you remembered them all you wouldn't have had time to
do the things you did. If things done are done well; you won't think of what was left undone.
* * *
Don't worry about the things you forgot to do; if you remembered them all you wouldn't have had time to
do the things you did. If things done are done well; you won't think of what was left undone.
* * *
Thought for the Day: December 28, 2010
"Clearly know that all dharmas
Are without self essence at all
To understand the nature of dharmas this way
Is to see Vairochana."
from the Avatamsaka Sutra
"All dharmas are birthless
And are also not extinguished.
If one can understand this,
He sees the Tathagata."
from the Avatamsaka Sutra
* * *
"Clearly know that all dharmas
Are without self essence at all
To understand the nature of dharmas this way
Is to see Vairochana."
from the Avatamsaka Sutra
"All dharmas are birthless
And are also not extinguished.
If one can understand this,
He sees the Tathagata."
from the Avatamsaka Sutra
* * *
The two verses on the left say the same thing, according
to the Buddhist scholar Francis Cook. Both are from the
sections. The Avatamsaka is a wonderful text and a
massive one, that throughout its pages presents similar
ideas in a multitude of ways, stretching the boundaries
of language to get its points across. The body of text is
periodically broken up to express the preceding section
in verse form. It is a poetic text that can try one's
patience; but the reward is the expansive picture of the
Dharma Realm it instills.
to the Buddhist scholar Francis Cook. Both are from the
sections. The Avatamsaka is a wonderful text and a
massive one, that throughout its pages presents similar
ideas in a multitude of ways, stretching the boundaries
of language to get its points across. The body of text is
periodically broken up to express the preceding section
in verse form. It is a poetic text that can try one's
patience; but the reward is the expansive picture of the
Dharma Realm it instills.
This evening I went out to diner with my son and some friends where one of the guests, Hana, told me of a
visit she had with HH Dali Lama during which just a few words he said "set her head straight" and clarified
her path in life. This exchange will be today's thought.
Hana was on a college study tour for a semester that took her to Nepal, India, and Tibet. While in
Dharmsala, North India, her class had the privilege to meet and talk with HH Dali Lama. Hana was at the
time inclined to shave her head and become a nun and asked the Dali lama if he thought it would be a good
idea. He said, "Yes, you can shave your head and become a nun, but you will still have to deal with yourself."
* * *
Thought for the Day: December 30, 2010
Non-attachment does not mean not caring; we do care; but we are not attached to the things we care about.
Values, ethics, morality, virtue when practiced without attachment are our servants; when attached to, we are
their's.
* * *
Non-attachment does not mean not caring; we do care; but we are not attached to the things we care about.
Values, ethics, morality, virtue when practiced without attachment are our servants; when attached to, we are
their's.
* * *
Those hateful and angry words you sling,
On yourself will torment bring.
That anger that is in your heart,
Do not let a fire start.
Or a painful lesson you will learn;
That it is you alone your words will burn.
If unkind words fall my way,
I forget them in a day.
I am not the owner, after all,
Back to the speaker they will fall.
But sometimes it can be,
A lesson or two comes to me;
When angry words come my way,
And I carry them for another day.
To see what fault was in my heart,
To merit the poisonous dart.
In love and life we must discern
The source of words so we can learn.