Thought for the Day: December 1, 2008
Thought for the Day: December 2, 2008
dharma practice need not develop in isolation or withdrawal from our everyday world and dharma
practice need not develop in isolation or withdrawal from our everyday world and responsibilities.
But, while engaging in our everyday world we should maintain a sense of detachment at the same
time. This is possible if we develop (through practice of the dharma) an inner world that balances
the lure of the outer world and never allows us to get sucked in (even while fully engaged in
it.)while fully engaged in it.)
dharma practice need not develop in isolation or withdrawal from our everyday world and dharma
practice need not develop in isolation or withdrawal from our everyday world and responsibilities.
But, while engaging in our everyday world we should maintain a sense of detachment at the same
time. This is possible if we develop (through practice of the dharma) an inner world that balances
the lure of the outer world and never allows us to get sucked in (even while fully engaged in
it.)while fully engaged in it.)
Thought for the Day: December 3, 2008
"No Mind" is a description of a mental state that is subject to a vast array of interpretations. While
correctly viewed it is clear bright knowing awareness coupled with compassion; it is often confused
with as dull emptiness achieved by removing all thought. If one practices primarily concentration
and neglects to couple this with wisdom, one is very likely to fall into the trap of dull voidness. This
is why deep study of the scriptures and proper instructions are so necessary.
"No Mind" is a description of a mental state that is subject to a vast array of interpretations. While
correctly viewed it is clear bright knowing awareness coupled with compassion; it is often confused
with as dull emptiness achieved by removing all thought. If one practices primarily concentration
and neglects to couple this with wisdom, one is very likely to fall into the trap of dull voidness. This
is why deep study of the scriptures and proper instructions are so necessary.
Thought for the Day: December 4, 2008
Viewing all people as our teachers is an easy way to learn to respect everyone. It will also teach us
dexterity of mind and observation; and free us from likes and dislikes.
Viewing all people as our teachers is an easy way to learn to respect everyone. It will also teach us
dexterity of mind and observation; and free us from likes and dislikes.
Thought for the Day: December 5, 2008
"Catching a thought in its activity" is a Chan expression used to express the importance of being
aware when a thought is about to change from a mere passing thought, to one that finds company
with the powerful mental predispositions, and is ready to snowball into something else, perhaps
becoming an avalanche beyond our control. This is mindfulness in the sense of the "gatekeeper,"
who decides who to let in and who to keep out. Negative emotions, that often lie dormant within
our mind stream, are brought to life by the thoughts we entertain. These emotions arise and gain
strength when the "gatekeeper" sleeps; which is often when we think all is well and there is no need
to worry. Therefore, the Buddha exhorts his disciples to be constantly vigilant and alert, and avoid
all laxity.
"Catching a thought in its activity" is a Chan expression used to express the importance of being
aware when a thought is about to change from a mere passing thought, to one that finds company
with the powerful mental predispositions, and is ready to snowball into something else, perhaps
becoming an avalanche beyond our control. This is mindfulness in the sense of the "gatekeeper,"
who decides who to let in and who to keep out. Negative emotions, that often lie dormant within
our mind stream, are brought to life by the thoughts we entertain. These emotions arise and gain
strength when the "gatekeeper" sleeps; which is often when we think all is well and there is no need
to worry. Therefore, the Buddha exhorts his disciples to be constantly vigilant and alert, and avoid
all laxity.
Thought for the Day: December 6, 2008
Thought is energy. A single wandering thought contains a small amount of energy; but if they are
gathered together, a good amount of energy is created. This energy can then be set upon a single
topic for analytical meditation, such as the seven fold reasoning, or, simply become itself an object
of our inner awareness, an anchor of energy upon which we stabilize our mind.
Even those with no knowledge of the dharma, frequently gather their thoughts to focus on a task at
hand; so in a sense, knowledge of how to practice meditation is common to all. It is simply that
non-meditators don't call what they are doing meditation. If you tell them they should meditate,
they would say they don't know how.
But, we all know how. The problem is that we often either let this energy dissipate into meaningless
scattered thinking, or focus it wrongly and by so doing bind ourselves up, rather than liberate
ourselves. The energy itself is neither pure nor impure; but for our making it so.
Thought is energy. A single wandering thought contains a small amount of energy; but if they are
gathered together, a good amount of energy is created. This energy can then be set upon a single
topic for analytical meditation, such as the seven fold reasoning, or, simply become itself an object
of our inner awareness, an anchor of energy upon which we stabilize our mind.
Even those with no knowledge of the dharma, frequently gather their thoughts to focus on a task at
hand; so in a sense, knowledge of how to practice meditation is common to all. It is simply that
non-meditators don't call what they are doing meditation. If you tell them they should meditate,
they would say they don't know how.
But, we all know how. The problem is that we often either let this energy dissipate into meaningless
scattered thinking, or focus it wrongly and by so doing bind ourselves up, rather than liberate
ourselves. The energy itself is neither pure nor impure; but for our making it so.
Thought for the Day: December 7, 2008
If we learn to guide our actions without thoughts of gain or fear of loss, we will gradually be able
appreciate the fact that the everyday world is by its very nature as much liberating as it is binding.
It is impossible to see the liberating aspect of samsara (our everyday world) if we are attached to the
results of our actions; if however, we can learn to engage with the world for the mere joy of the
engagement itself, we will begin to see that hidden withing the most ordinary actions are
opportunities for deep spiritual growth.
The world actually is a perfect mirror reflecting the Buddhist teachings. We are blocked from seeing
this mirror-like quality because we are busy trying to get something out of it. As soon as we stop,
we will realize that it is already ours. This will give us the freedom to listen to the world and hear
what it is saying.
If we learn to guide our actions without thoughts of gain or fear of loss, we will gradually be able
appreciate the fact that the everyday world is by its very nature as much liberating as it is binding.
It is impossible to see the liberating aspect of samsara (our everyday world) if we are attached to the
results of our actions; if however, we can learn to engage with the world for the mere joy of the
engagement itself, we will begin to see that hidden withing the most ordinary actions are
opportunities for deep spiritual growth.
The world actually is a perfect mirror reflecting the Buddhist teachings. We are blocked from seeing
this mirror-like quality because we are busy trying to get something out of it. As soon as we stop,
we will realize that it is already ours. This will give us the freedom to listen to the world and hear
what it is saying.
Thought for the Day: December 8, 2008
Freedom is free; although we often associate it with wealth, power, and status. Our efforts are often
directed in attaining a freedom that is very much dependent upon our place in the world, and this
very effort veils the gem of freedom within ourselves.
Freedom is free; although we often associate it with wealth, power, and status. Our efforts are often
directed in attaining a freedom that is very much dependent upon our place in the world, and this
very effort veils the gem of freedom within ourselves.
Thought for the Day: December 9, 2008
The 2008 Ferrari 430 Scuderia has a 510 horsepower engine; but without this engine, it would not be a
2008 Ferrari 430 Scuderia, so why do we say that a 2008 Ferrari 430 Scuderia has a 510 horsepower
engine? Don't bother asking Nagarjuna; he'll just say that since you don't have a brain, you should
know the answer.
The 2008 Ferrari 430 Scuderia has a 510 horsepower engine; but without this engine, it would not be a
2008 Ferrari 430 Scuderia, so why do we say that a 2008 Ferrari 430 Scuderia has a 510 horsepower
engine? Don't bother asking Nagarjuna; he'll just say that since you don't have a brain, you should
know the answer.
Thought for the Day: December 10, 2008
Using a Ferrari as an example, yesterday we discussed reason number "five," from Nagarjuna's
"Sevenfold Reasoning," which are aids to help us deconstruct the mistaken ways we apprehend the
world we live in. (The "Reasonings" are at bottom of page)
It may seem that these reasonings are efforts to say our world doesn't exist at all; but a closer look,
and we will see that it leaves our everyday world as it is, while undermining the ingrained belief we
entertain of it as substantially, or ultimately existing.
A chair, for example, exists just as we see it; but there is no "chairness" that independently exists;
but in our thinking, we wrongly assume that there is. If we can break away from these kinds of
wrong assumptions, sutras teach us we will experience a greater sense of freedom.
Using a Ferrari as an example, yesterday we discussed reason number "five," from Nagarjuna's
"Sevenfold Reasoning," which are aids to help us deconstruct the mistaken ways we apprehend the
world we live in. (The "Reasonings" are at bottom of page)
It may seem that these reasonings are efforts to say our world doesn't exist at all; but a closer look,
and we will see that it leaves our everyday world as it is, while undermining the ingrained belief we
entertain of it as substantially, or ultimately existing.
A chair, for example, exists just as we see it; but there is no "chairness" that independently exists;
but in our thinking, we wrongly assume that there is. If we can break away from these kinds of
wrong assumptions, sutras teach us we will experience a greater sense of freedom.
Thought for the Day: December 11, 2008
aversion; there is no need to be greedy for dream wealth, lust after a dream mate, or fear falling off a
aversion; there is no need to be greedy for dream wealth, lust after a dream mate, or fear falling off a
dream cliff. But, we are not off the hook; for now we have "real" wealth, "real" lust, and "real"
fear, to deal with in our waking state; in other words, "real" attachment and aversion.
fear, to deal with in our waking state; in other words, "real" attachment and aversion.
Contemplating our waking world as "dream like" can be an aid to breaking attachment to the
people, things, and events of our material world. Just as upon awakening from a dream, the objects
and events of the dream are no longer objects of attachment or aversion, so too it is possible to be
free of attachment and aversion in our waking life. This can best be accomplished by constantly
thinking about birth and death.
aversion; there is no need to be greedy for dream wealth, lust after a dream mate, or fear falling off a
aversion; there is no need to be greedy for dream wealth, lust after a dream mate, or fear falling off a
dream cliff. But, we are not off the hook; for now we have "real" wealth, "real" lust, and "real"
fear, to deal with in our waking state; in other words, "real" attachment and aversion.
fear, to deal with in our waking state; in other words, "real" attachment and aversion.
Contemplating our waking world as "dream like" can be an aid to breaking attachment to the
people, things, and events of our material world. Just as upon awakening from a dream, the objects
and events of the dream are no longer objects of attachment or aversion, so too it is possible to be
free of attachment and aversion in our waking life. This can best be accomplished by constantly
thinking about birth and death.
Thought for the Day: December 12, 2008
A small fish in a bucket will disturb its waters; but a small fish in an ocean will not be noticed.
keeping nothing out. It should be so expansive that no matter how many thoughts, emotions, ideas
keeping nothing out. It should be so expansive that no matter how many thoughts, emotions, ideas
swim in it, its surface is as smooth glass and reflects all that appears like a mirror without clinging
or attachment. There is no judgement here, no rejecting, no good or bad. In this mirror of bare
awareness the mind reflects what is once and thats all.
awareness the mind reflects what is once and thats all.
If we are using meditation as an escape however, guarding our thoughts by keeping out and
blocking, we will continually find ourselves bumping into the sides of our tiny swim hole. Denying
what is splits the mind and creates duality; making paper tigers seem like real ones.
A small fish in a bucket will disturb its waters; but a small fish in an ocean will not be noticed.
keeping nothing out. It should be so expansive that no matter how many thoughts, emotions, ideas
keeping nothing out. It should be so expansive that no matter how many thoughts, emotions, ideas
swim in it, its surface is as smooth glass and reflects all that appears like a mirror without clinging
or attachment. There is no judgement here, no rejecting, no good or bad. In this mirror of bare
awareness the mind reflects what is once and thats all.
awareness the mind reflects what is once and thats all.
If we are using meditation as an escape however, guarding our thoughts by keeping out and
blocking, we will continually find ourselves bumping into the sides of our tiny swim hole. Denying
what is splits the mind and creates duality; making paper tigers seem like real ones.
Thought for the Day: December 13, 2008
"Making all things equal" is quite a task, for we are prone to likes and dislikes. Nevertheless,
many dharma teachings stress the importance of freeing the mind from our preferences and
judgements.
conditions our perception of our world.
conditions our perception of our world.
We see people the way we do because we condition ourselves to see them th
at way. For example, if we regard someone as greedy, (and they may very well be,) not everyone
regards them that way. Another person, may see them completely differently. This does not mean
that we should trade our viewpoint of the person for someone else's, but only that it is we who have
created our viewpoint and that it is not coming from the other side.
The same is true with things. Some object we may long to have, another person has little interest in.
We condition ourselves to view things as we do; it does not come from the object.
"Making all things equal" is quite a task, for we are prone to likes and dislikes. Nevertheless,
many dharma teachings stress the importance of freeing the mind from our preferences and
judgements.
conditions our perception of our world.
conditions our perception of our world.
We see people the way we do because we condition ourselves to see them th
at way. For example, if we regard someone as greedy, (and they may very well be,) not everyone
regards them that way. Another person, may see them completely differently. This does not mean
that we should trade our viewpoint of the person for someone else's, but only that it is we who have
created our viewpoint and that it is not coming from the other side.
The same is true with things. Some object we may long to have, another person has little interest in.
We condition ourselves to view things as we do; it does not come from the object.
Thought for the Day: December 14, 2008
Yung Chia, in his Song of Enlightenment, says, in reference to the Dharma, "the more you talk and
think about it, the further away you wander from the Truth." Here he is not advocating casting
aside all study, reflection, and discussion of the dharma; for how can we get to know the dharma if
we don't (study, reflect, and discuss.) But, rather, he is urging us not to make a corpse out of the
dharma, that we then handle as if performing an autopsy, in our effort to know it better. The
Dharma is really known through experiencing and discovering its workings in our everyday
thoughts and life. Endless talk about it and objectifying it veils it.
Yung Chia, in his Song of Enlightenment, says, in reference to the Dharma, "the more you talk and
think about it, the further away you wander from the Truth." Here he is not advocating casting
aside all study, reflection, and discussion of the dharma; for how can we get to know the dharma if
we don't (study, reflect, and discuss.) But, rather, he is urging us not to make a corpse out of the
dharma, that we then handle as if performing an autopsy, in our effort to know it better. The
Dharma is really known through experiencing and discovering its workings in our everyday
thoughts and life. Endless talk about it and objectifying it veils it.
Thought for the Day: December 15, 2008
accidents (no pun intended.) We create the causesdiscipline of study and meditation; when the
conditions are ripe, we will understand. The same is discipline of study and meditation; when the
conditions are ripe, we will understand. The same is conditions are ripe, we will understand. The
same is true of finding a teacher. The saying that are ripe, we will understand. The same is true of
finding a teacher. The saying that "when the true of finding a teacher. The saying that "when the
student is ready the teacher appears" is true. As dharma practitioners, the main focus should be
preparing ourselves for meeting a teacher, with complete faith that he or she will appear when we
are ready. Again, we create the causes and when the conditions are ripe, the teacher will appear.
causes and when the conditions are ripe, the teacher will appear.
and when the conditions are ripe, the teacher will appear.
the conditions are ripe, the teacher will appear.
conditions are ripe, the teacher will appear.
are ripe, the teacher will appear.
As we gain a deeper understanding of causes and conditions, will realize that we make ourselves
vulnerable to both favorable and unfavorable circumstances by our every thought, word, and deed.
Like a magnet we attract into our life and mind everything that we experience; and whether we
walk a road with many potholes or a well paved one depends on no one else but ourselves.
accidents (no pun intended.) We create the causesdiscipline of study and meditation; when the
conditions are ripe, we will understand. The same is discipline of study and meditation; when the
conditions are ripe, we will understand. The same is conditions are ripe, we will understand. The
same is true of finding a teacher. The saying that are ripe, we will understand. The same is true of
finding a teacher. The saying that "when the true of finding a teacher. The saying that "when the
student is ready the teacher appears" is true. As dharma practitioners, the main focus should be
preparing ourselves for meeting a teacher, with complete faith that he or she will appear when we
are ready. Again, we create the causes and when the conditions are ripe, the teacher will appear.
causes and when the conditions are ripe, the teacher will appear.
and when the conditions are ripe, the teacher will appear.
the conditions are ripe, the teacher will appear.
conditions are ripe, the teacher will appear.
are ripe, the teacher will appear.
As we gain a deeper understanding of causes and conditions, will realize that we make ourselves
vulnerable to both favorable and unfavorable circumstances by our every thought, word, and deed.
Like a magnet we attract into our life and mind everything that we experience; and whether we
walk a road with many potholes or a well paved one depends on no one else but ourselves.
Thought for the Day: December 16, 2008
The true man keeps his mind free of particulars and sees past the noise of appearances to see what
is supporting them. Because he constantly sees beneath the surface of things, he is not confused by
appearances and acts spontaneously in accord with the values, merit, and virtue he lives by.
The true man keeps his mind free of particulars and sees past the noise of appearances to see what
is supporting them. Because he constantly sees beneath the surface of things, he is not confused by
appearances and acts spontaneously in accord with the values, merit, and virtue he lives by.
Thought for the Day: December 17, 2008
Our inner development is best gauged by our reaction to circumstances that catch us off guard.
How we act spontaneously in situations reveals our strengths and weaknesses very well and points
to the work that needs yet to be done.
Our inner development is best gauged by our reaction to circumstances that catch us off guard.
How we act spontaneously in situations reveals our strengths and weaknesses very well and points
to the work that needs yet to be done.
Thought for the Day: December 18, 2008
predict; but we can only predict a "probability" of the way a subatomic particle will behave.
predict; but we can only predict a "probability" of the way a subatomic particle will behave.
Trying to explain why a photon will not behave in a predictable way has been a big challenge for
quantum physicists, leading some to believe that the very act of doing the experiment effects the
out come. In other words, our very act of "watching" it, may play a role in the outcome of the
experiment; a very interesting theory indeed.
predict; but we can only predict a "probability" of the way a subatomic particle will behave.
predict; but we can only predict a "probability" of the way a subatomic particle will behave.
Trying to explain why a photon will not behave in a predictable way has been a big challenge for
quantum physicists, leading some to believe that the very act of doing the experiment effects the
out come. In other words, our very act of "watching" it, may play a role in the outcome of the
experiment; a very interesting theory indeed.
Thought for the Day: December 19, 2008
One of the highest Buddhist views teaches that we should leave conventional existence just as it
is and not trouble our mind by subjecting it to ultimate analyses, which it could not withstand
anyway. However, many Buddhist schools do just that and often analyze the life out of our world;
which may be a necessary step for many of us; and so cannot be regarded as "wrong."
Chan Masters often test their disciples understanding with simple questions probing their ability
to spontaneously answer questions that could not be answered without some comprehension of
Buddhist philosophy that (because these questions invariably and intentionally catch the disciple
off guard) goes beyond mere book learning. However, a Chan master who does not recognize
great accomplishment when he sees it, can make a fool out of himself by testing one of greater
ability than he; as the story below reflects.
repeated it several times as HH Kalu Rinpoche quietly looked at him. The Chan Master was no
repeated it several times as HH Kalu Rinpoche quietly looked at him. The Chan Master was no
doubt expecting a very "Zen" reply like, "you can't call it a shoe," which would have reflected
an understanding of the way we see things by eliminating what they are not, or, remained silent
to reflect that things are not the basis of their designation (name.) But, HH Kalu Rinpoche
simply turned to his attendant and asked: "Hasn't this fellow ever seen an orange before?"simply
turned to his attendant and asked: "Hasn't this fellow ever seen an orange before?"
One of the highest Buddhist views teaches that we should leave conventional existence just as it
is and not trouble our mind by subjecting it to ultimate analyses, which it could not withstand
anyway. However, many Buddhist schools do just that and often analyze the life out of our world;
which may be a necessary step for many of us; and so cannot be regarded as "wrong."
Chan Masters often test their disciples understanding with simple questions probing their ability
to spontaneously answer questions that could not be answered without some comprehension of
Buddhist philosophy that (because these questions invariably and intentionally catch the disciple
off guard) goes beyond mere book learning. However, a Chan master who does not recognize
great accomplishment when he sees it, can make a fool out of himself by testing one of greater
ability than he; as the story below reflects.
repeated it several times as HH Kalu Rinpoche quietly looked at him. The Chan Master was no
repeated it several times as HH Kalu Rinpoche quietly looked at him. The Chan Master was no
doubt expecting a very "Zen" reply like, "you can't call it a shoe," which would have reflected
an understanding of the way we see things by eliminating what they are not, or, remained silent
to reflect that things are not the basis of their designation (name.) But, HH Kalu Rinpoche
simply turned to his attendant and asked: "Hasn't this fellow ever seen an orange before?"simply
turned to his attendant and asked: "Hasn't this fellow ever seen an orange before?"
Thought for the Day: December 20, 2008
desire is the primary obscuration that clouds our ability to see the compassion that is inherent
desire is the primary obscuration that clouds our ability to see the compassion that is inherent
within our true nature. Whatever religion we may follow, it will require great personal sacrifice to
realize our compassionate nature. The common denominator for success is sincerity, which comes
from the heart, and not the name of the box it is packaged in. Whether one is a Christian, a
Buddhist, or a Jew, is not important, but sincerity of heart is.
Buddhist, or a Jew, is not important, but sincerity of heart is.
Appreciating and gaining knowledge of traditions other than our own is important if we are to
develop the universal compassion advocated by the luminaries of the world religious traditions.
Through understanding the faiths of other traditions, we can begin to see their similarities, and
by so doing dismantle the very unnecessary wall that their ignorant followers have erected.
desire is the primary obscuration that clouds our ability to see the compassion that is inherent
desire is the primary obscuration that clouds our ability to see the compassion that is inherent
within our true nature. Whatever religion we may follow, it will require great personal sacrifice to
realize our compassionate nature. The common denominator for success is sincerity, which comes
from the heart, and not the name of the box it is packaged in. Whether one is a Christian, a
Buddhist, or a Jew, is not important, but sincerity of heart is.
Buddhist, or a Jew, is not important, but sincerity of heart is.
Appreciating and gaining knowledge of traditions other than our own is important if we are to
develop the universal compassion advocated by the luminaries of the world religious traditions.
Through understanding the faiths of other traditions, we can begin to see their similarities, and
by so doing dismantle the very unnecessary wall that their ignorant followers have erected.
Thought for the Day: December 21, 2008
As a Buddhist householder, I have often wondered how I ever got tangled up in the entire
Christmas thing of buying gifts. A few years ago, I decided not to buy anyone gifts. My
daughters, who were in their late teens at the time, and my son, who was about half that,
dropped not so subtle hints like; "Dad, for some reason it just doesn't seem like Christmas." I
stuck to my guns, however, and didn't buy anyone gifts. I secretly wished, however, to somehow
bring a little cheer to the situation.
A sudden idea occurred to me on Christmas eve, that I hoped would save a very dismal
Christmas. I decided to have "Mid-Night Mass." I gathered everyone together in my shrine room
before the Buddha, and his retinue of gods , goddesses, and protectors; and armed with my Bible,
read some of my favorite passages. The plan failed. Even their Catholic friend, Alexia, was
squirming in her seat. If they were let down before, this buried them all.
I am buying gifts again, and have been ever since "Mass." Sometimes it is just easier to go with
the flow.
As a Buddhist householder, I have often wondered how I ever got tangled up in the entire
Christmas thing of buying gifts. A few years ago, I decided not to buy anyone gifts. My
daughters, who were in their late teens at the time, and my son, who was about half that,
dropped not so subtle hints like; "Dad, for some reason it just doesn't seem like Christmas." I
stuck to my guns, however, and didn't buy anyone gifts. I secretly wished, however, to somehow
bring a little cheer to the situation.
A sudden idea occurred to me on Christmas eve, that I hoped would save a very dismal
Christmas. I decided to have "Mid-Night Mass." I gathered everyone together in my shrine room
before the Buddha, and his retinue of gods , goddesses, and protectors; and armed with my Bible,
read some of my favorite passages. The plan failed. Even their Catholic friend, Alexia, was
squirming in her seat. If they were let down before, this buried them all.
I am buying gifts again, and have been ever since "Mass." Sometimes it is just easier to go with
the flow.
Seamlessly blend meditation and post meditation.Seamlessly blend meditation and post
meditation.
Thought for the Day: December 23, 2008
Thought for the Day: December 24, 2008
The best gift is the gift of kindness; it is a genuine concern for the well being of others. It is not
the "Hello, How are you?" that slips out almost automatically and forgotten so fast that the
reply is not taken in. But, rather it is the spontaneous expression of a heart that has deeply
contemplated the plight of living beings turning endlessly on the wheel of birth and death. It is
the concern that we feel when we see our fellow human beings creating the very conditions that
will create a tomorrow that is very much like the one that is causing them so much suffering
today.
The best gift is the gift of kindness; it is a genuine concern for the well being of others. It is not
the "Hello, How are you?" that slips out almost automatically and forgotten so fast that the
reply is not taken in. But, rather it is the spontaneous expression of a heart that has deeply
contemplated the plight of living beings turning endlessly on the wheel of birth and death. It is
the concern that we feel when we see our fellow human beings creating the very conditions that
will create a tomorrow that is very much like the one that is causing them so much suffering
today.
Thought for the Day: December 25, 2008
Two thousand years ago three wise men brought gifts to an infant saint who would one day
prove himself very worthy of their offerings; something those of us who are receiving gifts today
might well bear in mind.
recognize Truth wherever it may shine, not only within his own teachings, but the teaching of
recognize Truth wherever it may shine, not only within his own teachings, but the teaching of
other traditions, as well. No matter what name you give it, a rose smells sweet.
other traditions, as well. No matter what name you give it, a rose smells sweet.
the same. Simple observation of the world he lived in and the human condition, inspired the we
need do no more than listen to what is being whispered beneath the hussle and bussle of our we
need do no more than listen to what is being whispered beneath the hussle and bussle of our
busy world. The Truth speaks softly; so we must still our own mind if we wish to hear it.busy
world. The Truth speaks softly; so we must still our own mind if we wish to hear it.
Two thousand years ago three wise men brought gifts to an infant saint who would one day
prove himself very worthy of their offerings; something those of us who are receiving gifts today
might well bear in mind.
recognize Truth wherever it may shine, not only within his own teachings, but the teaching of
recognize Truth wherever it may shine, not only within his own teachings, but the teaching of
other traditions, as well. No matter what name you give it, a rose smells sweet.
other traditions, as well. No matter what name you give it, a rose smells sweet.
the same. Simple observation of the world he lived in and the human condition, inspired the we
need do no more than listen to what is being whispered beneath the hussle and bussle of our we
need do no more than listen to what is being whispered beneath the hussle and bussle of our
busy world. The Truth speaks softly; so we must still our own mind if we wish to hear it.busy
world. The Truth speaks softly; so we must still our own mind if we wish to hear it.
Thought for the Day: December 26, 2008
Karma means action with intention. Every action with intention creates karma phala. Where
there is no intention, volition, the action is not considered karma. If I mistake another's
handbag for my own and walk off with it, and that handbag happens to be filled with
diamonds, I am not performing the karma of stealing. If I am caught and imprisoned for
stealing, despite my innocence, I will indeed be suffering karma result from past actions; but
even though it may appear to others a result of the "stolen" bag of diamond, in reality it will be
because of my past misdeeds.
Karma often works in ways that seem mysterious. This is because of the way karma ripens.
Karma ripens in its own time and way, sometimes immediately, sometimes a short time later,
sometimes years or months later. Even the Buddha himself is said to have had a headache,
which he explained was the result of an occurrence or deed from a previous life. Cont. page
bottom.
A belief in the infallible truth of karma can inspire us to accept with equanimity misfortune.
Positive thinking and actions that will diminish the effects of past negative actions when their
fruit ripens. The Buddhist Path is very proactive in its disciplines. The cultivation of vigor,
compassion, generosity, patience, right speech, right livelihood, as well as certain ascetic
practices, are examples of ways we can create the kinds of karma that will bear wholesome fruit
and dampen the effects of past negative deeds.
Karma means action with intention. Every action with intention creates karma phala. Where
there is no intention, volition, the action is not considered karma. If I mistake another's
handbag for my own and walk off with it, and that handbag happens to be filled with
diamonds, I am not performing the karma of stealing. If I am caught and imprisoned for
stealing, despite my innocence, I will indeed be suffering karma result from past actions; but
even though it may appear to others a result of the "stolen" bag of diamond, in reality it will be
because of my past misdeeds.
Karma often works in ways that seem mysterious. This is because of the way karma ripens.
Karma ripens in its own time and way, sometimes immediately, sometimes a short time later,
sometimes years or months later. Even the Buddha himself is said to have had a headache,
which he explained was the result of an occurrence or deed from a previous life. Cont. page
bottom.
A belief in the infallible truth of karma can inspire us to accept with equanimity misfortune.
Positive thinking and actions that will diminish the effects of past negative actions when their
fruit ripens. The Buddhist Path is very proactive in its disciplines. The cultivation of vigor,
compassion, generosity, patience, right speech, right livelihood, as well as certain ascetic
practices, are examples of ways we can create the kinds of karma that will bear wholesome fruit
and dampen the effects of past negative deeds.
Thought for the Day: December 27, 2008
1) Consider the amount of work that goes into making this food available: farmers work,
2)Consider whether or not my practice and virtue are worthy of this offering. A lay person would
rephrase this slightly as the food would unlikely be an "offering."
3) Guard the mind against transgressions, particularly greed.
4) This food is taken as medicine. (It is not entertainment.)
Food for thought.
1) Consider the amount of work that goes into making this food available: farmers work,
2)Consider whether or not my practice and virtue are worthy of this offering. A lay person would
rephrase this slightly as the food would unlikely be an "offering."
3) Guard the mind against transgressions, particularly greed.
4) This food is taken as medicine. (It is not entertainment.)
Food for thought.
Thought for the Day: December 28, 2008
qualify as meditation is because it is flighty. It jumps from one object to the next, seldom qualify
as meditation is because it is flighty. It jumps from one object to the next, seldom content with
the present long enough to become fully absorbed in it. However, both those of us who meditate
and those who never have, have had moments in our lives when our mind has become
completely lost in its object, oblivious to distraction. Meditation is like this.
become completely lost in its object, oblivious to distraction. Meditation is like this.
branches. The mind runs from one distraction to the next; just like the bird jumping from
branches. The mind runs from one distraction to the next; just like the bird jumping from
branch to branch. But, once the bird realizes that all the branches are the same, it settles on one
and sings.and sings.
qualify as meditation is because it is flighty. It jumps from one object to the next, seldom qualify
as meditation is because it is flighty. It jumps from one object to the next, seldom content with
the present long enough to become fully absorbed in it. However, both those of us who meditate
and those who never have, have had moments in our lives when our mind has become
completely lost in its object, oblivious to distraction. Meditation is like this.
become completely lost in its object, oblivious to distraction. Meditation is like this.
branches. The mind runs from one distraction to the next; just like the bird jumping from
branches. The mind runs from one distraction to the next; just like the bird jumping from
branch to branch. But, once the bird realizes that all the branches are the same, it settles on one
and sings.and sings.
Thought for the Day: December 29, 2008
where is it? If we cannot imagine ourselves apart from our body and mind, is it fair to say we
where is it? If we cannot imagine ourselves apart from our body and mind, is it fair to say we
possess them?possess them?
where is it? If we cannot imagine ourselves apart from our body and mind, is it fair to say we
where is it? If we cannot imagine ourselves apart from our body and mind, is it fair to say we
possess them?possess them?
Allowing ourselves to be distracted by "good" thoughts makes the mind weak and unstable and
more vulnerable to negative thoughts and emotions. Therefore, it is advised that good and bad
be treated as equal, and let them both float freely in and out of our awareness, without allowing
either to settle and become a distraction.
more vulnerable to negative thoughts and emotions. Therefore, it is advised that good and bad
be treated as equal, and let them both float freely in and out of our awareness, without allowing
either to settle and become a distraction.
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