Thought for the Day: Feb. 1, 2009
Talk about missing the point! The latest ad by PETA, an organization whose
purported objective is to prevent cruelty to animals, has a new ad, the theme of
which is:"Vegetarians have better sex." (LINK) The ad was so racy that most
networks refused to air it.
This is a classic example of the right action for the wrong reasons. Buddhism
teaches that the motivation behind an action is a most important factor. If our
action is wholesome, but the motivation corrupt, the positive action will not have
the same beneficial results as it would if the motivation were in line with the
action.
Even leaving the home life to become a Buddhist monk or nun is not an
exception to this rule. One of the first things that a master does when a new
disciple joins his monastery is find out why his new disciple is joining the
monastery and root out any selfish motivation. Often the first few years of a
monks monastic life is spent dismantling selfish motivation and nurturing pure
intention.
against "killing" included eating meat, as some Buddhist vegetarians insist,
against "killing" included eating meat, as some Buddhist vegetarians then this
motivation would be a pure one. If one were to refrain from eating meat because
one did not wish to bring harm to animals, a motivation shared by PETA, as
well, that would be meritorious. However, if a student were unwilling to accept
this reason, and he was therefore led to a vegetarian lifestyle with another reason
that was based on selfish desires, the motivation will have totally changed, and
the positive action will be corrupted and lead to negative results. This is not only
true from a Buddhist perspective, but even from a worldly one such as PETA's,
who by this ad undermines their own stated objective.
such as PETA's, who by this ad undermines their own stated objective.
In everything we do intention is the most important factor. Positive actions with
unselfish intention is very powerful, but to engage in positive action in the hopes
of personal gain is very weak. In everything we do we should always examine our
intention.
Talk about missing the point! The latest ad by PETA, an organization whose
purported objective is to prevent cruelty to animals, has a new ad, the theme of
which is:"Vegetarians have better sex." (LINK) The ad was so racy that most
networks refused to air it.
This is a classic example of the right action for the wrong reasons. Buddhism
teaches that the motivation behind an action is a most important factor. If our
action is wholesome, but the motivation corrupt, the positive action will not have
the same beneficial results as it would if the motivation were in line with the
action.
Even leaving the home life to become a Buddhist monk or nun is not an
exception to this rule. One of the first things that a master does when a new
disciple joins his monastery is find out why his new disciple is joining the
monastery and root out any selfish motivation. Often the first few years of a
monks monastic life is spent dismantling selfish motivation and nurturing pure
intention.
against "killing" included eating meat, as some Buddhist vegetarians insist,
against "killing" included eating meat, as some Buddhist vegetarians then this
motivation would be a pure one. If one were to refrain from eating meat because
one did not wish to bring harm to animals, a motivation shared by PETA, as
well, that would be meritorious. However, if a student were unwilling to accept
this reason, and he was therefore led to a vegetarian lifestyle with another reason
that was based on selfish desires, the motivation will have totally changed, and
the positive action will be corrupted and lead to negative results. This is not only
true from a Buddhist perspective, but even from a worldly one such as PETA's,
who by this ad undermines their own stated objective.
such as PETA's, who by this ad undermines their own stated objective.
In everything we do intention is the most important factor. Positive actions with
unselfish intention is very powerful, but to engage in positive action in the hopes
of personal gain is very weak. In everything we do we should always examine our
intention.
Thought for the Day: Feb. 2, 2009
I practiced for several years, very sincerely, a lazy man's form of meditation that
took some years for me to realize that I was like a man shooting arrows without
took some years for me to realize that I was like a man shooting arrows without
having any target. Because I had not a clearly formulated idea of what exactly
happiness, wisdom, and knowledge were, in the Buddhist sense, I was
meditating blindly and my meditation was very weak. Worse than that, it was
also selfish, because I wanted to achieve realization for my own sake, without
understanding the most central motivation for the Buddhist to have, compassion.
understanding the most central motivation for the Buddhist to have, compassion.
I plundered along for about three years before my bear-in-hibernation meditation
would be shaken to the core when I met my teacher, Master Hsuan Hua. He
didn't say a word to me about my practice, a Chan master would never tell a
student what to do. But, rather it was by seeing someone with the qualities I was
striving to attain that I realized that not only was I far from attaining them, but
even far from defining them to myself clearly. I also became keenly aware that I
lacked the supporting qualities to attain them. My motivation was weak because
it was really aimless and I had neglected developing supporting qualities,
patience, humility, virtue, forbearance, compassion, etc.
In short without clarity of the path, intention is bound to be weak; and this is
why we should do the work necessary to understand where we are going and why
we want to go there.
I practiced for several years, very sincerely, a lazy man's form of meditation that
took some years for me to realize that I was like a man shooting arrows without
took some years for me to realize that I was like a man shooting arrows without
having any target. Because I had not a clearly formulated idea of what exactly
happiness, wisdom, and knowledge were, in the Buddhist sense, I was
meditating blindly and my meditation was very weak. Worse than that, it was
also selfish, because I wanted to achieve realization for my own sake, without
understanding the most central motivation for the Buddhist to have, compassion.
understanding the most central motivation for the Buddhist to have, compassion.
I plundered along for about three years before my bear-in-hibernation meditation
would be shaken to the core when I met my teacher, Master Hsuan Hua. He
didn't say a word to me about my practice, a Chan master would never tell a
student what to do. But, rather it was by seeing someone with the qualities I was
striving to attain that I realized that not only was I far from attaining them, but
even far from defining them to myself clearly. I also became keenly aware that I
lacked the supporting qualities to attain them. My motivation was weak because
it was really aimless and I had neglected developing supporting qualities,
patience, humility, virtue, forbearance, compassion, etc.
In short without clarity of the path, intention is bound to be weak; and this is
why we should do the work necessary to understand where we are going and why
we want to go there.
Thought for the Day: Feb. 3, 2009
There is a saying, "every man needs a project." But, it often seems to me that
while this is true, it often turns out the other way around, "every project needs a
man."
There is a saying, "every man needs a project." But, it often seems to me that
while this is true, it often turns out the other way around, "every project needs a
man."
Thought for the Day: Feb. 4, 2009
If, because of unfamiliarity with meditation, we become disturbed by many
thoughts rushing our mind, and think that somehow meditation is the cause of
the disturbance, we have fallen victim to a common mistaken view. Often
novices quit their practice because they mistakenly blame meditation for
bringing to the surface what was hidden beneath the carpet. Actually, it is a
sign that their meditation is correct and they should be encouraged.
Whether one is a novice or an advanced practitioner disturbances will always be
there; they simply become more subtle as we progress in our practice. In the
beginning it is hard to realize this because our disturbances are very coarse and
deeply rooted in worldly attachment and disturbing emotions. But, no matter
how coarse they may be, if we continue to look at them with the eye of
meditation, they will become more and more subtle until, instead of wanting to
get of them, we will find ourselves intrigued by them, because it is within our
ordinary thinking that the nature of the mind is revealed. The most important
thing is being persistent and understand that illumination is within each and
every thought.
If, because of unfamiliarity with meditation, we become disturbed by many
thoughts rushing our mind, and think that somehow meditation is the cause of
the disturbance, we have fallen victim to a common mistaken view. Often
novices quit their practice because they mistakenly blame meditation for
bringing to the surface what was hidden beneath the carpet. Actually, it is a
sign that their meditation is correct and they should be encouraged.
Whether one is a novice or an advanced practitioner disturbances will always be
there; they simply become more subtle as we progress in our practice. In the
beginning it is hard to realize this because our disturbances are very coarse and
deeply rooted in worldly attachment and disturbing emotions. But, no matter
how coarse they may be, if we continue to look at them with the eye of
meditation, they will become more and more subtle until, instead of wanting to
get of them, we will find ourselves intrigued by them, because it is within our
ordinary thinking that the nature of the mind is revealed. The most important
thing is being persistent and understand that illumination is within each and
every thought.
Thought for the Day: Feb. 5, 2009
nearer. And, just as the fish who do not realize how wonderful the water was
nearer. And, just as the fish who do not realize how wonderful the water was
until they are flip flopping on the sun parched clay of their dried out pond, we
go about our lives without taking a good look at life itself, not realizing its
value until it is too late.
value until it is too late.
samsara's pond. The Buddha taught go about living as if it never will is a fear
based viewpoint that makes us willing go about living as if it never will is a fear
based viewpoint that makes us willing participants of a tragedy.participants of
a tragedy.
nearer. And, just as the fish who do not realize how wonderful the water was
nearer. And, just as the fish who do not realize how wonderful the water was
until they are flip flopping on the sun parched clay of their dried out pond, we
go about our lives without taking a good look at life itself, not realizing its
value until it is too late.
value until it is too late.
samsara's pond. The Buddha taught go about living as if it never will is a fear
based viewpoint that makes us willing go about living as if it never will is a fear
based viewpoint that makes us willing participants of a tragedy.participants of
a tragedy.
Thought for the Day: Feb. 6, 2009
role models by novice practitioners who are looking for a way to fulfill their
fact that the "crazy yogi" is free of desire and his often bazaar behaviour is to
desires and practice the dharma at the same time. What they fail to see is the
fact that the "crazy yogi" is free of desire and his often bazaar behaviour is to
benefit other living beings. This is a very different motivation from the novice
increasing bondage rather than liberation.practitioner who wishes to emulate
him; a motivation that will lead to ever increasing bondage rather than
liberation.
role models by novice practitioners who are looking for a way to fulfill their
fact that the "crazy yogi" is free of desire and his often bazaar behaviour is to
desires and practice the dharma at the same time. What they fail to see is the
fact that the "crazy yogi" is free of desire and his often bazaar behaviour is to
benefit other living beings. This is a very different motivation from the novice
increasing bondage rather than liberation.practitioner who wishes to emulate
him; a motivation that will lead to ever increasing bondage rather than
liberation.
Thought for the Day: Feb. 7, 2009
expressed, but is not suppressed inwardly. The same is true of the moral
expressed, but is not suppressed inwardly. The same is true of the moral on
precepts; whatever vows we take have an inner and surface level. If we attain
the discipline to the extent that practice will be difficult.
maintain excellent discipline on the outside, but are suppressing our desires
on the inside, we must work harder. Whatever discipline we practice, we must
attain a level of comfort within it. Otherwise the mind will be burdened by
the discipline to the extent that practice will be difficult.
the discipline to the extent that practice will be difficult.
Once comfort within discipline is attained, a sense of freedom and power will
emerge because the mind is not busy fulfilling cravings or suppressing them.
When this level of comfort is reached it will be easier to see the correct way to
practice the dharma. The need for discipline arises because we have
attachments, not because things are bad in themselves.
expressed, but is not suppressed inwardly. The same is true of the moral
expressed, but is not suppressed inwardly. The same is true of the moral on
precepts; whatever vows we take have an inner and surface level. If we attain
the discipline to the extent that practice will be difficult.
maintain excellent discipline on the outside, but are suppressing our desires
on the inside, we must work harder. Whatever discipline we practice, we must
attain a level of comfort within it. Otherwise the mind will be burdened by
the discipline to the extent that practice will be difficult.
the discipline to the extent that practice will be difficult.
Once comfort within discipline is attained, a sense of freedom and power will
emerge because the mind is not busy fulfilling cravings or suppressing them.
When this level of comfort is reached it will be easier to see the correct way to
practice the dharma. The need for discipline arises because we have
attachments, not because things are bad in themselves.
Thought for the Day: Feb. 8, 2009
A saying goes: "The sage responds to conditions, but does not change; he
does not change, and yet responds to conditions." Most of us are turned
upside down by conditions. Our life goes well as long as everything is going as
expected; but as soon as the unexpected arises, we are turned upside down.
Meditation teaches us to find an inner unshakable inner base that we can root
deeply into. Through meditation we create an inner world of understanding
that enables us to see a much wider picture of the world than the narrow one
that ensnares. This view not only enriches our appreciation of it during good
times, but prevents us from being weighted down by it during bad times.
A saying goes: "The sage responds to conditions, but does not change; he
does not change, and yet responds to conditions." Most of us are turned
upside down by conditions. Our life goes well as long as everything is going as
expected; but as soon as the unexpected arises, we are turned upside down.
Meditation teaches us to find an inner unshakable inner base that we can root
deeply into. Through meditation we create an inner world of understanding
that enables us to see a much wider picture of the world than the narrow one
that ensnares. This view not only enriches our appreciation of it during good
times, but prevents us from being weighted down by it during bad times.
Thought for the Day: Feb. 9, 2009
threat that some feel lurks behind open mindedness. It is used to avoid threat
that some feel lurks behind open mindedness. It is used to avoid challenges
that inevitably come with growth.challenges that inevitably come with growth.
threat that some feel lurks behind open mindedness. It is used to avoid threat
that some feel lurks behind open mindedness. It is used to avoid challenges
that inevitably come with growth.challenges that inevitably come with growth.
Thought for the Day: Feb. 10, 2009
meditation; because being on topic with the responsibilities of our life will
meditation; because being on topic with the responsibilities of our life will
give us the focus to remain on topic in our meditation practice. If on the other
hand, we allow our attention to be distracted and scattered, our day will be
busy with things that our lack of mindfulness allowed to creep in, and we will
be a servant to our own ideas.be a servant to our own ideas.
meditation; because being on topic with the responsibilities of our life will
meditation; because being on topic with the responsibilities of our life will
give us the focus to remain on topic in our meditation practice. If on the other
hand, we allow our attention to be distracted and scattered, our day will be
busy with things that our lack of mindfulness allowed to creep in, and we will
be a servant to our own ideas.be a servant to our own ideas.
Thought for the Day: Feb. 11, 2009
The Buddha instructed his disciples to give the gift of dharma; never sell it. And
yet, we often see price tags for "dharma" teachings and initiations that rival rock
concerts. Some dharma centers charge for scheduled teachings and some teachers
lecture as a business.
Teaching the dharma as a business is not the way of the Buddha and students
should trust their own instincts and discriminate between those teachers who are
charging to meet their legitimate expenses, hall rentals, publication charges,
travel expenses, and those who are simply looking to profit from selling the
dharma. Their is a big difference between profit as motivation and compassion as
motivation. No matter how knowledgeable a teacher may be, if his motivation is
profit, he is just babbling a lot of facts that can just as well be gotten from a
book.
pretty clever salesman who charges people for watching their own breath; but
pretty clever salesman who charges people for watching their own breath; but
unfortunately, salesmen like these are all too common.
unfortunately, salesmen like these are all too common.
The fault is not entirely with the teachers who find a lucrative livelihood in
selling what does not belong to them. As students, we have a responsibility to
ourselves to build a personal practice that is strong enough to recognize the
genuine from the false. In fact the mark of a good teacher is that he teaches his
students self reliance and diminishes his own importance.
The Buddha instructed his disciples to give the gift of dharma; never sell it. And
yet, we often see price tags for "dharma" teachings and initiations that rival rock
concerts. Some dharma centers charge for scheduled teachings and some teachers
lecture as a business.
Teaching the dharma as a business is not the way of the Buddha and students
should trust their own instincts and discriminate between those teachers who are
charging to meet their legitimate expenses, hall rentals, publication charges,
travel expenses, and those who are simply looking to profit from selling the
dharma. Their is a big difference between profit as motivation and compassion as
motivation. No matter how knowledgeable a teacher may be, if his motivation is
profit, he is just babbling a lot of facts that can just as well be gotten from a
book.
pretty clever salesman who charges people for watching their own breath; but
pretty clever salesman who charges people for watching their own breath; but
unfortunately, salesmen like these are all too common.
unfortunately, salesmen like these are all too common.
The fault is not entirely with the teachers who find a lucrative livelihood in
selling what does not belong to them. As students, we have a responsibility to
ourselves to build a personal practice that is strong enough to recognize the
genuine from the false. In fact the mark of a good teacher is that he teaches his
students self reliance and diminishes his own importance.
Thought for the Day: Feb. 12, 2009
As a people we like to be distracted from our collective issues and our personal
issues. We would rather not hear about the problems that face us, but instead
hear about other peoples' problems, or a spectacular, eye popping story. The
media's broadcasting selections really reflect the problems of our national psyche
and also our individual psyche.
Problems do not resolve themselves by paying attention to something else; and
yet this is the most common approach. And while we are in la la land, whatever
we are ignoring is growing bigger and bigger until it becomes a tsunami that
can no longer be ignored. Then it is too late.
Rather than allow oneself to be hypnotized by distracting superficialities, we
should cultivate a mind that takes a genuine interest in the underlying causes of
the problems of our world and ourselves. The problems of the world are
metaphors of all that is wrong with us as individuals, and what is wrong with us
as individuals reflects the problems of the world, as well.
As a people we like to be distracted from our collective issues and our personal
issues. We would rather not hear about the problems that face us, but instead
hear about other peoples' problems, or a spectacular, eye popping story. The
media's broadcasting selections really reflect the problems of our national psyche
and also our individual psyche.
Problems do not resolve themselves by paying attention to something else; and
yet this is the most common approach. And while we are in la la land, whatever
we are ignoring is growing bigger and bigger until it becomes a tsunami that
can no longer be ignored. Then it is too late.
Rather than allow oneself to be hypnotized by distracting superficialities, we
should cultivate a mind that takes a genuine interest in the underlying causes of
the problems of our world and ourselves. The problems of the world are
metaphors of all that is wrong with us as individuals, and what is wrong with us
as individuals reflects the problems of the world, as well.
Thought for the Day: Feb. 13, 2009
Paradoxical as it may seem, the most advanced practice for either a Buddhist or
Hindu, is the simplest instruction: just inquire, "Who am I?" It is because this
inquiry is so difficult to practice, that so much religious literature is written. All
texts, as well as, moral and ethical disciplines, are aimed at helping us engage
in this most fundamental question.
When we practice self-inquiry of the form, "Who am I?," "Who is being mindful
of the Buddha,?" "Who is dragging a corpse around here,?" And other
inquiries of this sort, it is important to understand that this is not a passive form
of meditation. It is a very active state of inquiry. We are not posing a question
and waiting for some answer to come to us; but rather we should adopt an
attitude of active seeking. In the beginning this is very difficult because the
question itself seems too broad; all the immediate answers are too obvious, and
we are left with a big question mark in our mind with seemingly nothing to
latch on to.
The fact that self inquiry offers nothing to get a hold on, at least in the
beginning, leads most to adopt other forms of meditation and study, which is
good and in most cases necessary. However, this should not discourage one's
practice of inquiry, but only viewed as a means of supporting it. We all seem to
seek answers to our questions; but the key to successful inquiry is burrowing so
deep into the question, that the question itself becomes like quicksand that
won't let you free. When the question mark itself begins to absorb one's mind,
without thought about finding anything, the inquiry is taking hold, and one is
on target. Stay with it.
Paradoxical as it may seem, the most advanced practice for either a Buddhist or
Hindu, is the simplest instruction: just inquire, "Who am I?" It is because this
inquiry is so difficult to practice, that so much religious literature is written. All
texts, as well as, moral and ethical disciplines, are aimed at helping us engage
in this most fundamental question.
When we practice self-inquiry of the form, "Who am I?," "Who is being mindful
of the Buddha,?" "Who is dragging a corpse around here,?" And other
inquiries of this sort, it is important to understand that this is not a passive form
of meditation. It is a very active state of inquiry. We are not posing a question
and waiting for some answer to come to us; but rather we should adopt an
attitude of active seeking. In the beginning this is very difficult because the
question itself seems too broad; all the immediate answers are too obvious, and
we are left with a big question mark in our mind with seemingly nothing to
latch on to.
The fact that self inquiry offers nothing to get a hold on, at least in the
beginning, leads most to adopt other forms of meditation and study, which is
good and in most cases necessary. However, this should not discourage one's
practice of inquiry, but only viewed as a means of supporting it. We all seem to
seek answers to our questions; but the key to successful inquiry is burrowing so
deep into the question, that the question itself becomes like quicksand that
won't let you free. When the question mark itself begins to absorb one's mind,
without thought about finding anything, the inquiry is taking hold, and one is
on target. Stay with it.
Thought for the Day: Feb. 14, 2009
"Wangs," as they are known in Tibetan, are initiations and empowerments to
do a particular practice, but they are often misunderstood to be more than this.
Just as many Christians wrongly believe that they are saved if they accept Jesus
Christ as their savior, completely forgetting that this acceptance is worthless if
one does not hence forth live an exemplary life, so also do many Buddhist
receive initiations as if to believe a magic wand has been waved over them, and
they are hence forth merged with the mind of Tara, Manjusri, or enshrined in
the Kalachakra Mandala---whatever the initiation may be; completely losing
sight of the fact that the initiation is only the first step of a long discipline that
can stretch over many years before the fruit of the discipline is realized.
An initiation is just a good beginning and nothing more. It is a mistaken
viewpoint to believe that by receiving an initiation one is better off than
someone who hasn't. Many who have not received a White Tara
empowerment, for example, do the practice, while many who don't do the
practice have received the empowerment. Obviously, the one who does the
practice is going to reap greater benefit. Ideally however, one who does a
White Tara practice, for example, would seek out a good teacher to initiate
him into it. Also, one who is already established in the practice, will receive far
more benefit than one who is not; just as one who has never done the practice,
but begins to do so after receiving an empowerment, is better off than one who
just receives the empowerment, but does not practice it.
Another valid way of looking at empowerments is as an opportunity to be near
one's guru or any teacher worthy of respect. There are so many empowerments
that one certainly cannot practice them all. Since this is the case, we often can
simply attend an empowerment as a way of being a part of the dharma
assembly and enjoy being in the company of the sangha and the teacher. This
is the attitude of most Tibetans whom I have seen attending wangs in Nepal
and India, and it is a valid and realistic way of viewing it if one does not
intend on undertaking the practice.
"Wangs," as they are known in Tibetan, are initiations and empowerments to
do a particular practice, but they are often misunderstood to be more than this.
Just as many Christians wrongly believe that they are saved if they accept Jesus
Christ as their savior, completely forgetting that this acceptance is worthless if
one does not hence forth live an exemplary life, so also do many Buddhist
receive initiations as if to believe a magic wand has been waved over them, and
they are hence forth merged with the mind of Tara, Manjusri, or enshrined in
the Kalachakra Mandala---whatever the initiation may be; completely losing
sight of the fact that the initiation is only the first step of a long discipline that
can stretch over many years before the fruit of the discipline is realized.
An initiation is just a good beginning and nothing more. It is a mistaken
viewpoint to believe that by receiving an initiation one is better off than
someone who hasn't. Many who have not received a White Tara
empowerment, for example, do the practice, while many who don't do the
practice have received the empowerment. Obviously, the one who does the
practice is going to reap greater benefit. Ideally however, one who does a
White Tara practice, for example, would seek out a good teacher to initiate
him into it. Also, one who is already established in the practice, will receive far
more benefit than one who is not; just as one who has never done the practice,
but begins to do so after receiving an empowerment, is better off than one who
just receives the empowerment, but does not practice it.
Another valid way of looking at empowerments is as an opportunity to be near
one's guru or any teacher worthy of respect. There are so many empowerments
that one certainly cannot practice them all. Since this is the case, we often can
simply attend an empowerment as a way of being a part of the dharma
assembly and enjoy being in the company of the sangha and the teacher. This
is the attitude of most Tibetans whom I have seen attending wangs in Nepal
and India, and it is a valid and realistic way of viewing it if one does not
intend on undertaking the practice.
Thought for the Day: Feb. 15, 2009
is the best indication that our meditation is on target. If exalted states of
greedy thoughts. If we do this, we protect ourselves from becoming attached to
greedy thoughts. If we do this, we protect ourselves from becoming attached to
wholesome states, and thereby changing a wholesome state into an
unwholesome one that will only fatten our ego.unwholesome one that will only
fatten our ego.
is the best indication that our meditation is on target. If exalted states of
greedy thoughts. If we do this, we protect ourselves from becoming attached to
greedy thoughts. If we do this, we protect ourselves from becoming attached to
wholesome states, and thereby changing a wholesome state into an
unwholesome one that will only fatten our ego.unwholesome one that will only
fatten our ego.
Thought for the Day: Feb. 16, 2009
Belief is no substitute for understanding. Lazy people believe in something
simply because everyone else does. They wrongly assume that it is safe to
assume that a widely held belief cannot be wrong. This is just mass hypnosis
and ignorance.
The Buddha urged his disciples to examine their beliefs and test them through
reasoned analyses. He also taught that we should not deceive ourselves into
believing that there is a reward in the next life that cannot be experienced in
this one. If there is a fairy tale to come true, it will be experienced in our
familiar world, either in this life or a future life. He never asked his disciples to
believe in a promise, or to take his word for it. In fact he told his disciples just
the opposite, to examine his teachings and accept them only after seeing for
themselves the truth therein.
Whatever religion we may follow, we honor that teaching by doing the inner
work necessary to back belief with understanding, now. There is no vacation
awaiting after death.
Belief is no substitute for understanding. Lazy people believe in something
simply because everyone else does. They wrongly assume that it is safe to
assume that a widely held belief cannot be wrong. This is just mass hypnosis
and ignorance.
The Buddha urged his disciples to examine their beliefs and test them through
reasoned analyses. He also taught that we should not deceive ourselves into
believing that there is a reward in the next life that cannot be experienced in
this one. If there is a fairy tale to come true, it will be experienced in our
familiar world, either in this life or a future life. He never asked his disciples to
believe in a promise, or to take his word for it. In fact he told his disciples just
the opposite, to examine his teachings and accept them only after seeing for
themselves the truth therein.
Whatever religion we may follow, we honor that teaching by doing the inner
work necessary to back belief with understanding, now. There is no vacation
awaiting after death.
Thought for the Day: Feb. 17, 2009
A primary aim of Buddhist practice for the novice, most of us, is the rooting
out of afflictions and disturbing emotions. Until this is done, we can't expect
to truly understand the nature of the mind. Just as a good book develops its
characters and setting at the beginning, and thereby sets the stage for its
unfoldment and conclusion, so also does Buddhism begin by building a
foundation by eliminating fetters to understanding, before introducing the
student to more advanced practices. While it is true that these advanced
practices may be understood theoretically by the novice, and they should be,
he should be under no illusions that these can be successfully practiced while
still fettered by disturbing emotions and afflictions.
Regarding the fetters, such as anger, greed, jealousy, lust, and a long list of
other mental predispositions that we all have to a greater of lesser degree, the
Buddha painstakingly taught his disciples the importance of finding the root
of these fetters and not being bothered by "twigs and branches." Not
expressing anger is not the same as not being angry, just as not being
licentious, is not the same as not having lust. The fetters are disturbances as
long as we feel them, whether they manifest outwardly or not. It is not
sufficient for the Buddhist to be outwardly pure in conduct. The Buddha does
not want to put his disciples in a straight jacket of rules and regulation; but
rather that his disciples learn that it is through inner discipline that the fetters
subside.
A good deal can be learned by simply examining the consequences of negative
emotions. If we take the time to think about them in terms of consequences,
asking ourselves where they are leading, they will become self destructive.
Thought for the Day: Feb. 19, 2009
The Chinese Patriarch, Fa Tsang was famous for his contributions to the
development of Hua Yen philosophy, which emphasized the
interconnectedness of all things. He further stated that this
interconnectedness is their emptiness. According to this picture of the world,
individual objects do not and cannot exist as separate entities, but are a part
of a "Totality" in which the tiny dust motes are no less important than the
largest mountains. He gave a wonderful example wherein a building
represented this Totality. In this illustration, Fa Tsang asks us to contemplate
each and every "part" of the building, it's rafters, nails, tiles, doors, etc, and
realize that not only does the building give meaning to each and every part;
but each and every part is equally responsible for the building.
only dependent on each and every part, equally, but cannot be imagined
The Chinese Patriarch, Fa Tsang was famous for his contributions to the
development of Hua Yen philosophy, which emphasized the
interconnectedness of all things. He further stated that this
interconnectedness is their emptiness. According to this picture of the world,
individual objects do not and cannot exist as separate entities, but are a part
of a "Totality" in which the tiny dust motes are no less important than the
largest mountains. He gave a wonderful example wherein a building
represented this Totality. In this illustration, Fa Tsang asks us to contemplate
each and every "part" of the building, it's rafters, nails, tiles, doors, etc, and
realize that not only does the building give meaning to each and every part;
but each and every part is equally responsible for the building.
only dependent on each and every part, equally, but cannot be imagined
Thought for the Day: Feb. 21, 2009
Doing good deeds becomes actual dharma practice when we make an effort
to remove all attachment to them; otherwise they are merely good deeds.
Remove all marks of 'Self ' from what you do for the sake of others. This is
hidden virtue; and it is very powerful. The doer should never outshine the
deed done. "Dim your light," as the Taoists say.
Doing good deeds becomes actual dharma practice when we make an effort
to remove all attachment to them; otherwise they are merely good deeds.
Remove all marks of 'Self ' from what you do for the sake of others. This is
hidden virtue; and it is very powerful. The doer should never outshine the
deed done. "Dim your light," as the Taoists say.
Thought for the Day: Feb. 22, 2009
we arrive at the spot where we previously saw "water," we discover that there
we arrive at the spot where we previously saw "water," we discover that there
is none. We realize that we were mistaken in our earlier perception. It would
be a very foolish person who would conclude that the water had moved or
dried up.
dried up.
Buddhist say that the world of appearances is like a mirage in the sense that
everything seems substantially real; but through meditative analyses it will
dissolve just like the "water" in a mirage. All the world is real in the sense
that a mirage is real. The attractions we seek in our daily life never end; we
never find that thing or person, position, financial status, etc. that closes the
door on seeking. And, as long as we entertain the notion that fulfillment is
"out there," it will always be "out there."
Buddhism teaches us to end the search "out there." It urges us to
contemplate the fact that all that the world has to offer is by its very nature
illusion like. It teaches us to contemplate the nature of the things of our
every day world without attachment or aversion, and to try to see its illusory
nature without seeking anything from it (because nothing can be obtained,
anyway.) If we view the world this way, it is a big advantage for us. Suppose
we were stranded in the desert and saw a mirage, and thinking it was water
struggled towards it. If we had the good fortune to come across a fellow
traveller who had already been there and told us there was no water there to
be found; this would save us from pursuing a futile search. Essentially the
Buddha is like that fellow traveler, who having discovered the mirage like
nature of all appearances, is cautioning us, his fellow travelers to avoid a
pursuit that cannot be anything but futile.
we arrive at the spot where we previously saw "water," we discover that there
we arrive at the spot where we previously saw "water," we discover that there
is none. We realize that we were mistaken in our earlier perception. It would
be a very foolish person who would conclude that the water had moved or
dried up.
dried up.
Buddhist say that the world of appearances is like a mirage in the sense that
everything seems substantially real; but through meditative analyses it will
dissolve just like the "water" in a mirage. All the world is real in the sense
that a mirage is real. The attractions we seek in our daily life never end; we
never find that thing or person, position, financial status, etc. that closes the
door on seeking. And, as long as we entertain the notion that fulfillment is
"out there," it will always be "out there."
Buddhism teaches us to end the search "out there." It urges us to
contemplate the fact that all that the world has to offer is by its very nature
illusion like. It teaches us to contemplate the nature of the things of our
every day world without attachment or aversion, and to try to see its illusory
nature without seeking anything from it (because nothing can be obtained,
anyway.) If we view the world this way, it is a big advantage for us. Suppose
we were stranded in the desert and saw a mirage, and thinking it was water
struggled towards it. If we had the good fortune to come across a fellow
traveller who had already been there and told us there was no water there to
be found; this would save us from pursuing a futile search. Essentially the
Buddha is like that fellow traveler, who having discovered the mirage like
nature of all appearances, is cautioning us, his fellow travelers to avoid a
pursuit that cannot be anything but futile.
Thought for the Day: Feb. 23, 2009
The unforgiving are hurt more by not forgiving than the unforgiven. The
Buddha taught to be forgiving of others, particularly if they request
forgiveness. To hold on to wrongs done to oneself, or perceived wrongs, does
not help anyone and is a burden to carry around. Sometimes even if we try to
let go, we cannot because the wrong seems to have a life of its own, and
ensnares us like a fishing net. If we find that this is the case, we must deepen
our forgiveness and feel it within our heart. Forgiveness cannot be shallow
and only by word, but must be genuine and deep.
The unforgiving are hurt more by not forgiving than the unforgiven. The
Buddha taught to be forgiving of others, particularly if they request
forgiveness. To hold on to wrongs done to oneself, or perceived wrongs, does
not help anyone and is a burden to carry around. Sometimes even if we try to
let go, we cannot because the wrong seems to have a life of its own, and
ensnares us like a fishing net. If we find that this is the case, we must deepen
our forgiveness and feel it within our heart. Forgiveness cannot be shallow
and only by word, but must be genuine and deep.
Thought for the Day: Feb. 24, 2009
We are vulnerable to suffering because we have attachments to things ,
positions, relationships, view points. Because this is the case, Buddhists
practice non-attachment. A person who lives in an empty house is not afraid
of being robbed; but this does not mean we have to live in an empty house. It
simply means that we must live as if our house is empty, by not attaching to
the material objects, relationships, and viewpoints we have.
one, could be mistaken. This is especially true to viewpoints we adopt one,
could be mistaken. This is especially true to viewpoints we adopt concerning
Buddhist philosophy. We should never assume that we have the correct
viewpoint on any aspect of Buddhism and attach to that viewpoint as if it
were set in concrete. It is far wiser to have flexible viewpoints, that allow for
change and transformation. Although I have practiced Buddhism for over
forty years, I don't understand emptiness; but if you asked me thirty eight
years ago, I would have said I had. When one assumes that one understands
something, it is a hindrance because one does not strive to go deeper. Worse
yet, it becomes a source of ego clinging and pride. To get beyond this self
induced hypnosis, one really has to be around someone who has actually
actually penetrated the understanding that you only assume you have. This is
penetrated the understanding that you only assume you have. This is why
best way to let go of deeply rooted wrong assumptions is to draw near a
genuine realized master.genuine realized master.
We are vulnerable to suffering because we have attachments to things ,
positions, relationships, view points. Because this is the case, Buddhists
practice non-attachment. A person who lives in an empty house is not afraid
of being robbed; but this does not mean we have to live in an empty house. It
simply means that we must live as if our house is empty, by not attaching to
the material objects, relationships, and viewpoints we have.
one, could be mistaken. This is especially true to viewpoints we adopt one,
could be mistaken. This is especially true to viewpoints we adopt concerning
Buddhist philosophy. We should never assume that we have the correct
viewpoint on any aspect of Buddhism and attach to that viewpoint as if it
were set in concrete. It is far wiser to have flexible viewpoints, that allow for
change and transformation. Although I have practiced Buddhism for over
forty years, I don't understand emptiness; but if you asked me thirty eight
years ago, I would have said I had. When one assumes that one understands
something, it is a hindrance because one does not strive to go deeper. Worse
yet, it becomes a source of ego clinging and pride. To get beyond this self
induced hypnosis, one really has to be around someone who has actually
actually penetrated the understanding that you only assume you have. This is
penetrated the understanding that you only assume you have. This is why
best way to let go of deeply rooted wrong assumptions is to draw near a
genuine realized master.genuine realized master.
Thought for the Day: Feb. 25, 2009
deed. Because this is the case, dharma masters have taught us how to create
deed. Because this is the case, dharma masters have taught us how to create
habits that liberate rather bind us up. In general, this means learning how to
habits that liberate rather bind us up. In general, this means learning how to
diminish one's self importance and selfish ambitions without which negative
habits will have no basis of support.habits will have no basis of support.
deed. Because this is the case, dharma masters have taught us how to create
deed. Because this is the case, dharma masters have taught us how to create
habits that liberate rather bind us up. In general, this means learning how to
habits that liberate rather bind us up. In general, this means learning how to
diminish one's self importance and selfish ambitions without which negative
habits will have no basis of support.habits will have no basis of support.
Thought for the Day: Feb. 26, 2009
Thought for the Day: Feb. 27, 2009
The problem with "putting things off to tomorrow" is that when
"tomorrow" finally comes it will be so crowded with things to do that none
of it will get done right. Taking care of things in a timely way allows us the
comfort to do them with proper attention.
The problem with "putting things off to tomorrow" is that when
"tomorrow" finally comes it will be so crowded with things to do that none
of it will get done right. Taking care of things in a timely way allows us the
comfort to do them with proper attention.
everyday world. But, no side of a duality can exist by itself; it must have
everyday world. But, no side of a duality can exist by itself; it must have
something to stand against, and this is one reason our everyday world is
called the relative or conventional world. If we contemplate the fact that all
relative perceptions cannot exist independent or stand alone, we will begin
to understand the non-dual underlying nature of things, that which holds
our relative world together. This kind of contemplation can be very
liberating, not just in a meditative sense, but in our every day common
experience. The mind that continually judges things as good or bad,
beautiful or ugly, and takes such designations as real, becomes very tired
and bogged down and attaches to things based on these designations. If
however, we gradually begin to deepen our understanding of their non-dual
nature, we will slowly break this habit of seeing everything in a dualistic
framework.framework.
everyday world. But, no side of a duality can exist by itself; it must have
something to stand against, and this is one reason our everyday world is
called the relative or conventional world. If we contemplate the fact that all
relative perceptions cannot exist independent or stand alone, we will begin
to understand the non-dual underlying nature of things, that which holds
our relative world together. This kind of contemplation can be very
liberating, not just in a meditative sense, but in our every day common
experience. The mind that continually judges things as good or bad,
beautiful or ugly, and takes such designations as real, becomes very tired
and bogged down and attaches to things based on these designations. If
however, we gradually begin to deepen our understanding of their non-dual
nature, we will slowly break this habit of seeing everything in a dualistic
framework.framework.
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