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Thought for the Day: Dec 1, 2011
The only true enemy is the one you disown.
* * *
A great master recently told me that eating meat and drinking alcohol is fine as
long as you can transmute it into the Wisdom Nectar. Accomplished as he is, he
imbibes in neither.
* * *
The only true enemy is the one you disown.
* * *
A great master recently told me that eating meat and drinking alcohol is fine as
long as you can transmute it into the Wisdom Nectar. Accomplished as he is, he
imbibes in neither.
* * *
Thought for the Day: Dec 2, 2011
The sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje (August 14, 1924–November 5,
compassion and wisdom and during his lifetime he guided many people to lead better
lives. One of his most extraordinary teachings however was given during the last days
of his life as he lay dying of cancer in a hospital in Chicago. All the doctors and nurses
who tended to him felt his tremendous warmth and compassion and remarked after his
passing that he always asked how they were feeling and showed a genuine concern for
their welfare, seemingly with little concern about his own.
* * *
The sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje (August 14, 1924–November 5,
compassion and wisdom and during his lifetime he guided many people to lead better
lives. One of his most extraordinary teachings however was given during the last days
of his life as he lay dying of cancer in a hospital in Chicago. All the doctors and nurses
who tended to him felt his tremendous warmth and compassion and remarked after his
passing that he always asked how they were feeling and showed a genuine concern for
their welfare, seemingly with little concern about his own.
* * *
Thought for the Day: Dec 3, 2011
HH Dudjom Rinpoche describes three stages of meditation. The first is that the
recognition of thoughts liberates them, the second is that thoughts are like a knot in a
snake that unravels by itself, and the third is thoughts are like a thief entering an empty
house.
* * *
HH Dudjom Rinpoche describes three stages of meditation. The first is that the
recognition of thoughts liberates them, the second is that thoughts are like a knot in a
snake that unravels by itself, and the third is thoughts are like a thief entering an empty
house.
* * *
When we begin a meditation practice we analyze our thoughts to see stuff they are made
meditation. This first stage makes us aware of the insubstantial nature of thoughts; if we
stage. We have realized that we get tangled in thoughts because of our attachments to
things, people and events. If we through the understanding developed through the two
prior stages we manage to break up our attachment to things, people, and events (which is
chest that is of little interest to thrives (thoughts.) At this stage thoughts no longer arise
at all. This stage is sometimes referred to as the non-arisal of dharmas. The above three
stages cannot be rushed through any more than you can pull grass to make it grow
faster. With a mind focused on the path just watch your spiritual life unfold without
being anxious about results. As long as the heart is sincere the growth will be
there.Knowing when to apply effort is no more important than to know when to refrain.
There is no fixed amount of practice right for everyone anymore than there is a right
amount of food suitable for all. So skillfully develop your practice and in faith stick to it.
When time for change does come it will be undeniably apparent, so, for the most part
practice what you know is affirmed by scripture and stick it out for the long haul. A
good practice takes many years to unfold and is fulfilling all along the way.
* * *
It is far more important to think about the obstructions to enlightenment than what
identified; but as long as they are there we can never guess what the enlightened state is
like. The scriptures teach that we are already enlightened, but don't recognize it because
the effective means that leads to right practice and realization.
* * *
identified; but as long as they are there we can never guess what the enlightened state is
like. The scriptures teach that we are already enlightened, but don't recognize it because
the effective means that leads to right practice and realization.
* * *
we perceive is laced with the misconception that it is permeated with intrinsic existence,
think there is an underlying reality to our perceptions. The proof of this is our
propensity to get attached to things and events, etc. And the converse is also true. The
yogi or householder who develops an insight into the true nature of mind and things is
free of attachment. He sees that things have no selfhood. The key to unraveling the false
Nagarjuna's, "Ocean of Reasoning" and Mipham's, "Adornment of the Middle Way."
* * *
Buddhism teaches personal responsibility. Both good fortune and misfortune are our
salvation. Our past was molded by our own hands, as will be our future. Buddhism
simply teaches us to be better craftsmen.
* * *
salvation. Our past was molded by our own hands, as will be our future. Buddhism
simply teaches us to be better craftsmen.
* * *
lay students to never speak the dharma at inappropriate times or places. Those who
love the dharma guard it and keep it close to heart, only sharing it when the recipient
expresses a sincere wish to hear it and never in a casual way. Speaking dharma to
satisfy idle curiosity is a waste of time.
* * *
Experiences of heightened awareness may come and go; but the true sign of progress
is a gradual sense of overall happiness and contentment.
* * *
Thought for the Day: Dec 10, 2011
The problem with "spiritual" experiences is that the "I" is quick to claim them. Once
that happens attachment arises and we wish to repeat the "experience." Then, what
may initially have been a wholesome state, becomes an unwholesome one by virtue of
our clinging.
fact not even to seek after them. If, by virtue of our practice a blissful state arises
nourish our spiritual body rather than deplete it (as clinging to it would.)
* * *
The problem with "spiritual" experiences is that the "I" is quick to claim them. Once
that happens attachment arises and we wish to repeat the "experience." Then, what
may initially have been a wholesome state, becomes an unwholesome one by virtue of
our clinging.
fact not even to seek after them. If, by virtue of our practice a blissful state arises
nourish our spiritual body rather than deplete it (as clinging to it would.)
* * *
To seek solitude in meditation means to still all the living being alive in our mind and
we will find that whether we are in a crowded city or a mountain retreat makes little
difference. Hermits are no better off than city folks; and city folks who run off to
karma we have created with the countless beings of our mind, and wherever we are,
be it city, seashore, or mountain village, is the best place to be still, become a yogi,
and realize the mind's true nature.
* * *
we will find that whether we are in a crowded city or a mountain retreat makes little
difference. Hermits are no better off than city folks; and city folks who run off to
karma we have created with the countless beings of our mind, and wherever we are,
be it city, seashore, or mountain village, is the best place to be still, become a yogi,
and realize the mind's true nature.
* * *
Thought for the Day: Dec 11, 2011
When Buddhism teaches that there is "no-self" it is really begging us to investigate
the "self," not deny it.
* * *
When Buddhism teaches that there is "no-self" it is really begging us to investigate
the "self," not deny it.
* * *
When Buddhism teaches that there is "no-self" it is really begging us to investigate
the "self," not deny it.
* * *
When reasoning runs amuck, you have poetry.
* * *
Before asking how to meditate, ask why. If the "why" isn't understood, the
"how" won't do you any good.
* * *
Thought for the Day: Dec 12, 2011
When reasoning runs amuck, you have poetry.
* * *
Before asking how to meditate, ask why. If the "why" isn't understood, the "how"
won't do you any good.
* * *
When reasoning runs amuck, you have poetry.
* * *
Before asking how to meditate, ask why. If the "why" isn't understood, the "how"
won't do you any good.
* * *
Sometimes it seems like good things happen to bad people and that bad things happen
to good people, causing us to doubt the laws of karma, cause and effect. But, karma is
never off by a hair, and what we do will bear the appropriate consequences, but not
necessarily dancing to the tune we imagine. Some seeds we plant do indeed ripen
immediately, others may take years to ripen. Even the Buddha, it is said in the "Jataka
Tales," suffered a headache from karma performed in a previous life.
* * *
to good people, causing us to doubt the laws of karma, cause and effect. But, karma is
never off by a hair, and what we do will bear the appropriate consequences, but not
necessarily dancing to the tune we imagine. Some seeds we plant do indeed ripen
immediately, others may take years to ripen. Even the Buddha, it is said in the "Jataka
Tales," suffered a headache from karma performed in a previous life.
* * *
A strong conviction in the truth of the Buddha dharma is necessary if we are to
maintain a steady practice throughout our lives. Meditation alone is inadequate to give
us this conviction. Study, reflection, and contemplation are most important. Without
these three meditation is of little value.
maintain a steady practice throughout our lives. Meditation alone is inadequate to give
us this conviction. Study, reflection, and contemplation are most important. Without
these three meditation is of little value.
Thought for the Day: Dec 15, 2011
Our minds naturally work in a reasonable fashion. In making any decision in life we
that it does we proceed. In spiritual practice faith is strengthened by the use of reason
and can be used as a tool to deepen it. Faith is never weakened by questioning it; on
the contrary it should be made stronger.
* * *
Our minds naturally work in a reasonable fashion. In making any decision in life we
that it does we proceed. In spiritual practice faith is strengthened by the use of reason
and can be used as a tool to deepen it. Faith is never weakened by questioning it; on
the contrary it should be made stronger.
* * *
Thought for the Day: Dec 16, 2011
If we engage in actions that are in harmony with the dharma and our karmic become
tired because we are not skilled in knowing right action and thought. The purpose of
dharma practice is to help us gain this awareness that helps us to accomplish what
seems so difficult and out of reach, and do it with ease. This is what is meant by doing
nothing and yet leaving nothing undone.
* * *
If we engage in actions that are in harmony with the dharma and our karmic become
tired because we are not skilled in knowing right action and thought. The purpose of
dharma practice is to help us gain this awareness that helps us to accomplish what
seems so difficult and out of reach, and do it with ease. This is what is meant by doing
nothing and yet leaving nothing undone.
* * *
Thought for the Day: Dec 17, 2011
haircut. In it the barber spent more time agonizing over each stroke with his razor lest
he nick the "precious fuher" than he did actually doing his job. Of, course the sub-text
was "slit his throat." Whenever I think of this little film it reminds me of the fact that
we often misplace our concern and dedication. The reason we do this and the level
on which it happens, from ordinary folks to advanced dharma practitioners, is as
varied as the people on this planet.
The object of our devotion and dedication should always be examined and
development is in a constant state of change. In the beginning we may worship a
wooden Buddha statue as not much more than an idol and this is OK; but as our
practice matures our commitment will become greater and demand more responsible
practice. If we don't take on that responsibility, our practice will suffer or even
become harmful. So, the teacher and teaching should always be critically examined
and not just accepted on faith, and our own commitment should be examined on a
regular basis. We should sincerely ask ourselves if we are doing our part, or just
going through the motions of being a "Buddhist."
* * *
haircut. In it the barber spent more time agonizing over each stroke with his razor lest
he nick the "precious fuher" than he did actually doing his job. Of, course the sub-text
was "slit his throat." Whenever I think of this little film it reminds me of the fact that
we often misplace our concern and dedication. The reason we do this and the level
on which it happens, from ordinary folks to advanced dharma practitioners, is as
varied as the people on this planet.
The object of our devotion and dedication should always be examined and
development is in a constant state of change. In the beginning we may worship a
wooden Buddha statue as not much more than an idol and this is OK; but as our
practice matures our commitment will become greater and demand more responsible
practice. If we don't take on that responsibility, our practice will suffer or even
become harmful. So, the teacher and teaching should always be critically examined
and not just accepted on faith, and our own commitment should be examined on a
regular basis. We should sincerely ask ourselves if we are doing our part, or just
going through the motions of being a "Buddhist."
* * *
Thought for the Day: Dec 18, 2011
While HE Ayang Rinpoche was visiting Maui recently he talked a bit about a visit to
Japan he made some years earlier. He remarked how surprised the hosts of a temple
surprised that they were surprised! His hosts later remarked that in their temple
motivation was rarely thought about and thanked the Master for his talk.
It is true that genuine consideration of our motivation can slip under the radar as we
become absorbed in our rituals and meditation and study. It is true in groups as well
as on an individual basis, and is something that should be addressed on a regular
basis. If we constantly examine our motivation and keep it pure and free of ego
clinging our practice will be increasingly beneficial, but if we are lax and allow it to
become a mere ritual or source of entertainment, we will stagnate and our practice
will not bring the desired results. It is pure motivation that keeps the practice alive
and new every day. A sign that our motivation is pure is the feeling of a keen interest
to practice and a sense of newness, although the form may not change year in and
year out.
* * *
While HE Ayang Rinpoche was visiting Maui recently he talked a bit about a visit to
Japan he made some years earlier. He remarked how surprised the hosts of a temple
surprised that they were surprised! His hosts later remarked that in their temple
motivation was rarely thought about and thanked the Master for his talk.
It is true that genuine consideration of our motivation can slip under the radar as we
become absorbed in our rituals and meditation and study. It is true in groups as well
as on an individual basis, and is something that should be addressed on a regular
basis. If we constantly examine our motivation and keep it pure and free of ego
clinging our practice will be increasingly beneficial, but if we are lax and allow it to
become a mere ritual or source of entertainment, we will stagnate and our practice
will not bring the desired results. It is pure motivation that keeps the practice alive
and new every day. A sign that our motivation is pure is the feeling of a keen interest
to practice and a sense of newness, although the form may not change year in and
year out.
* * *
The Buddha taught that we should teach what we know, but he also taught that we
precious gift that we want to give just at the right moment. When people ask us about
the dharma we may have a perfect opportunity to plant a seed that will grow and the
subject of idle talk for this diminishes its value.
Another way to find appropriate times to teach the dharma is to create them
ourselves by offering times for people to gather at our homes for study or meditation
or both --- sort of like a book club. The idea is to bring people together, and it does
not matter how knowledgeable or qualified we feel we are as teachers. As Christ said:
"Where two or three are gathered in my name, there I am also." When we gather
people together we are creating a sangha and this is very powerful.
* * *
precious gift that we want to give just at the right moment. When people ask us about
the dharma we may have a perfect opportunity to plant a seed that will grow and the
subject of idle talk for this diminishes its value.
Another way to find appropriate times to teach the dharma is to create them
ourselves by offering times for people to gather at our homes for study or meditation
or both --- sort of like a book club. The idea is to bring people together, and it does
not matter how knowledgeable or qualified we feel we are as teachers. As Christ said:
"Where two or three are gathered in my name, there I am also." When we gather
people together we are creating a sangha and this is very powerful.
* * *
Thought for the Day: Dec 21, 2011
Mantras are often in languages that we do not speak and focusing on the translation
can become a distraction to the meditation itself. However, if we study the mantra
beforehand we can create in our mind an overall picture of the mantra's intention and
make this aspiration an underlying current of our own aspiration that permeates the
mantra as we recite it.
* * *
Mantras are often in languages that we do not speak and focusing on the translation
can become a distraction to the meditation itself. However, if we study the mantra
beforehand we can create in our mind an overall picture of the mantra's intention and
make this aspiration an underlying current of our own aspiration that permeates the
mantra as we recite it.
* * *
Thought for the Day: Dec 23, 2011
We cannot undo the past, but we can avoid reliving it by reviewing it and
understanding it. Whatever wrongs we have done, we can correct and never do again,
whatever good we have done, we can do more and better.
* * *
We cannot undo the past, but we can avoid reliving it by reviewing it and
understanding it. Whatever wrongs we have done, we can correct and never do again,
whatever good we have done, we can do more and better.
* * *
Thought for the Day: Dec 24, 2011
Christianity without violating the principles of Buddhism or Christianity. Because
Christianity without violating the principles of Buddhism or Christianity. Because
without violating the principles of Buddhism or Christianity. Because Buddhism's
Buddhism's meditation and philosophy is highly developed, Christians who study
Buddhism will find it enables them to better understand their own tradition. I might
their own tradition. I might also point out that the Christian Bible has been translated
own tradition. I might also point out that the Christian Bible has been translated into
also point out that the Christian Bible has been translated into Tibetan and is required
reading for monks studying in many Tibetan monasteries. Within Tibetan Buddhism a
thorough understanding of the world's religions is essential for graduating from
understanding of the world's religions is essential for graduating from monastic
colleges, where degrees of Khenpo or Geshe can take twenty years.
monastic colleges, where degrees of Khenpo or Geshe can take twenty years.
* * *
Christianity without violating the principles of Buddhism or Christianity. Because
Christianity without violating the principles of Buddhism or Christianity. Because
without violating the principles of Buddhism or Christianity. Because Buddhism's
Buddhism's meditation and philosophy is highly developed, Christians who study
Buddhism will find it enables them to better understand their own tradition. I might
their own tradition. I might also point out that the Christian Bible has been translated
own tradition. I might also point out that the Christian Bible has been translated into
also point out that the Christian Bible has been translated into Tibetan and is required
reading for monks studying in many Tibetan monasteries. Within Tibetan Buddhism a
thorough understanding of the world's religions is essential for graduating from
understanding of the world's religions is essential for graduating from monastic
colleges, where degrees of Khenpo or Geshe can take twenty years.
monastic colleges, where degrees of Khenpo or Geshe can take twenty years.
* * *
Merry Christmas everyone. May health and happiness follow you throughout the
coming year.
A central theme that pervades the teachings of Christ is the importance of putting
others first. The Buddha taught that we begin this practice by meditating on the
concern we have for our own welfare and gradually extending it beyond ourselves to
our loved ones. Parenting is good practice for this, and those of us who are parents
can learn to put others welfare before their own by thinking of others as their own
children. Those of us without children can think of someone else, perhaps a parent or
loved one, and extend that feeling felt for them to others, as well. Gradually, this is
extended to our enemies, as well, and others who we have negative feelings about.
It is almost impossible to develop spirituality when one's principle concern is oneself.
Even ordinary meditation can become an obstruction if it leads to our clinging to the
superficial bliss of meditative states that are often only forms of self absorption, like a
young donkey delighting in his own penis. To get away from this trap, meditation as it
is generally understood in the West, mantra recitation, visualization, etc, should be
interspersed with analytical meditation, whereby we use reason to analyze our
experience of consciousness, the sense of "I," and our own emotional states, such as
jealousy, anger, fear, and lust.
This form of meditation uses reason to verbally, silently, within, question ourselves
and our viewpoints through inner dialogue, asking ourselves for example, "Who am I?
" We question and reason about such things as, "would the sense of I still arise if I
did not see, hear, taste, smell, touch, and think?." Without these perceptions what
would "I" reference and identify with? We also make our emotions the target of our
inquiry, reasoning about the various conditions that give rise to the emotional states
we all feel, positive and negative, and ultimately inquiring who they really belong to.
When practicing analytical meditation, it is important to remain focused and on topic.
Any emotional state can be the subject of our inquiry into the mysterious "I" itself,
but the mind must be very alert and not allowed to wander. Gradually, as our own
emotions and "I" sense are better understood as not so substantial as they seem, but
rather as they are, conditioned by many factors, our self importance will diminish and
a natural concern for others will arise.
* * *
"Hope" is an essential element of guilt, shame, and remorse, without which these
three are negative emotions.
* * *
A pure offering is never with conditions. When my teacher was offered one of the
largest monasteries in America he turned it down because the giver wanted assurances
up and thrown at him by my teacher. Over the years this benefactor was later to
offerings that are free of attachment and selfless.
In the same vein ,Christians missionaries have been criticized for their wonderful
work creating hospitals, schools, orphanages and other good works, by those who
believe that their efforts to convert those who benefit by these facilities convert to
* * *
When scripture teaches that a bodhisattva speaks the dharma that is "free of words
scriptures, but rather his understanding of them; and this is an important distinction.
and letters," it is another way of saying that his speech is not coming from the
scriptures, but rather his understanding of them; and this is an important distinction. a
scholar.
* * *
Thought for the Day: Dec 29, 2011
Practice should be kept simple and uncomplicated; don't try to "do it all." In our
modern culture we may receive many initiations, so it is important to have a root
practice upon which to gather the essence of the many initiations and teachings we
may receive, and embody it within our own root practice.
* * *
scriptures, but rather his understanding of them; and this is an important distinction.
and letters," it is another way of saying that his speech is not coming from the
scriptures, but rather his understanding of them; and this is an important distinction. a
scholar.
* * *
Thought for the Day: Dec 29, 2011
Practice should be kept simple and uncomplicated; don't try to "do it all." In our
modern culture we may receive many initiations, so it is important to have a root
practice upon which to gather the essence of the many initiations and teachings we
may receive, and embody it within our own root practice.
* * *
my past mistakes, I can for the most part trace them to a failure to keep the promises
and resolves I made to myself. Teachers are invaluable, no doubt. But, they teach us
true principle, which is up to each one of us to interpret and apply to our lives.
* * *
Thought for the Day: Dec 31, 2011
Mistakes are easy to make because we have so much practice.
* * *