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Thought for the Day: February 1, 2011
There's an old Buddhist saying, "if you're doing great work, you'll encounter
great obstacles," from the BBC today.
The above saying underlines the fact that the more effort we put into our
practice the heavier our load will be. If we go to the gym and lift weights our
workout does not get any easier as we become stronger because the stronger we
become the more we must lift. Meditation deals with mental obstructions,
afflictive emotions, and karmic obstacles, which are churned to the surface
according to the amount of effort we apply. If we work hard we will have much
more on our plate than if we don't. As our meditation deepens our work will
become more subtle and challenging. Knowing this in advance and
understanding it properly can help us avoid mistaking these challenges as
obstacles created by our meditation, which they are not.
* * *
There's an old Buddhist saying, "if you're doing great work, you'll encounter
great obstacles," from the BBC today.
The above saying underlines the fact that the more effort we put into our
practice the heavier our load will be. If we go to the gym and lift weights our
workout does not get any easier as we become stronger because the stronger we
become the more we must lift. Meditation deals with mental obstructions,
afflictive emotions, and karmic obstacles, which are churned to the surface
according to the amount of effort we apply. If we work hard we will have much
more on our plate than if we don't. As our meditation deepens our work will
become more subtle and challenging. Knowing this in advance and
understanding it properly can help us avoid mistaking these challenges as
obstacles created by our meditation, which they are not.
* * *
Thought for the Day: February 2, 2011
The sense of not having enough arises from not fully valuing what one has more
than any other reason. Not to mention external things and other people, fully
valuing a human birth and the breath we take mitigates all other pursuits. This
is yoga and the aim of spiritual practice.
* * *
The sense of not having enough arises from not fully valuing what one has more
than any other reason. Not to mention external things and other people, fully
valuing a human birth and the breath we take mitigates all other pursuits. This
is yoga and the aim of spiritual practice.
* * *
Thought for the Day: February 3, 2011
Some view meditation as a fortress to keep negative thoughts out; but those
who use meditation this way are really building a prison to keep negative
thoughts locked away within. The correct view is to view all thoughts, both
negative and positive, as no different from the meditation topic. Viewed this
way, thoughts dissolve into the meditation topic effortlessly.
* * *
Some view meditation as a fortress to keep negative thoughts out; but those
who use meditation this way are really building a prison to keep negative
thoughts locked away within. The correct view is to view all thoughts, both
negative and positive, as no different from the meditation topic. Viewed this
way, thoughts dissolve into the meditation topic effortlessly.
* * *
Thought for the Day: February 4, 2011
If you're climbing a mountain, you pay attention to how others are doing it,
always looking to acquire a new skill or better route. As human being seeking
enlightenment, we all share a like aspiration in our desire to be free of
ignorance and attain self realization. And, if we are smart we will be like the
mountain climber and open to other belief systems and methods. Openness is
does not undermine our own dharma path, but rather strengthens it by
allowing us to borrow what is useful in other systems and incorporate it in our
own. This is not so important when living in a monastic situation, as I did for
over ten years, where everyone is on the same path, but is especially important
when we are living in a very diverse society where our close companions may
be on a path that is outwardly very dissimilar from our own. I was reminded of
this today when spending a lovely day travelling the island of Maui with my
friends Ron, Devidas and Akhilesh. We joyously survived the road to Hana in
wonderful satsang learning from one another, telling jokes, and sharing in
dharma discussion.
* * *
If you're climbing a mountain, you pay attention to how others are doing it,
always looking to acquire a new skill or better route. As human being seeking
enlightenment, we all share a like aspiration in our desire to be free of
ignorance and attain self realization. And, if we are smart we will be like the
mountain climber and open to other belief systems and methods. Openness is
does not undermine our own dharma path, but rather strengthens it by
allowing us to borrow what is useful in other systems and incorporate it in our
own. This is not so important when living in a monastic situation, as I did for
over ten years, where everyone is on the same path, but is especially important
when we are living in a very diverse society where our close companions may
be on a path that is outwardly very dissimilar from our own. I was reminded of
this today when spending a lovely day travelling the island of Maui with my
friends Ron, Devidas and Akhilesh. We joyously survived the road to Hana in
wonderful satsang learning from one another, telling jokes, and sharing in
dharma discussion.
* * *
Thought for the Day: February 6, 2011
End slavery; practice the dharma! The five senses make slaves of us all. Our
entire life goes by following their orders and struggling to fulfill their
demands. The Buddha and other luminaries taught us to rise up and rebel
against this injustice and reclaim our freedom. Rather than be enslaved by the
five senses we should be their master. The dharma was taught to give us the
tools to do this. Following these teachings ensures each of us that our body is a
vehicle to enlightenment, rather than a burden that enslaves us life after life,
endlessly spinning on the wheel of birth and death.
* * *
End slavery; practice the dharma! The five senses make slaves of us all. Our
entire life goes by following their orders and struggling to fulfill their
demands. The Buddha and other luminaries taught us to rise up and rebel
against this injustice and reclaim our freedom. Rather than be enslaved by the
five senses we should be their master. The dharma was taught to give us the
tools to do this. Following these teachings ensures each of us that our body is a
vehicle to enlightenment, rather than a burden that enslaves us life after life,
endlessly spinning on the wheel of birth and death.
* * *
Thought for the Day: February 7, 2011
It is said that "Karma is never off by a hair." We reap what we sow, as a
Christian saint put it. But, sometimes it can seem that there is injustice in the
world and that people doing evil things are not suffering from the
consequences of their actions. But, we must understand that karma is of three
kinds, that which bears fruit immediately, that which bears fruit later in one's
life, and that which may extend into another lifetime. It is said that even the
Buddha suffered a headache, which he attributed to karma from a previous
life. Good karma is the same way, and that is why the cultivation of blessings is so
important. If, in our spare moments, instead of taking time for ourselves, we
do something with an altruistic intention, in time of our own need the karma
of our good deeds will rescue us. While negative karma is to be avoided, we
should at the same time recognize the positive consequences of right action.
* * *
It is said that "Karma is never off by a hair." We reap what we sow, as a
Christian saint put it. But, sometimes it can seem that there is injustice in the
world and that people doing evil things are not suffering from the
consequences of their actions. But, we must understand that karma is of three
kinds, that which bears fruit immediately, that which bears fruit later in one's
life, and that which may extend into another lifetime. It is said that even the
Buddha suffered a headache, which he attributed to karma from a previous
life. Good karma is the same way, and that is why the cultivation of blessings is so
important. If, in our spare moments, instead of taking time for ourselves, we
do something with an altruistic intention, in time of our own need the karma
of our good deeds will rescue us. While negative karma is to be avoided, we
should at the same time recognize the positive consequences of right action.
* * *
Thought for the Day: February 8, 2011
ridiculous tale.
ridiculous tale.
* * *
ridiculous tale.
ridiculous tale.
* * *
Thought for the Day: February 9, 2011
When friends part the love remains and that's what brings them together once
again.
* * *
When friends part the love remains and that's what brings them together once
again.
* * *
Thought for the Day: February 10, 2011
masters and a staggering amount of initiations are offered. In former times one
or two sutra texts were shared amongst many students and one had to travel far
and wide to receive instructions and initiations. The upside to this is students
developed strong root practices. If new teachings were received they were used
to strengthen their root practice by integrating them. Today, with so much
available, it is often the case that strong root practices are not developed and
students jump about trying many different practices. This is sort of like going
to a buffet with so much food available that we taste this one and that one and
end up with a stomach ache rather than the satisfaction of a simple nourishing
meal.
* * *
masters and a staggering amount of initiations are offered. In former times one
or two sutra texts were shared amongst many students and one had to travel far
and wide to receive instructions and initiations. The upside to this is students
developed strong root practices. If new teachings were received they were used
to strengthen their root practice by integrating them. Today, with so much
available, it is often the case that strong root practices are not developed and
students jump about trying many different practices. This is sort of like going
to a buffet with so much food available that we taste this one and that one and
end up with a stomach ache rather than the satisfaction of a simple nourishing
meal.
* * *
Thought for the Day: February 11, 2011
Today a friend asked me my teacher's (Master Hsuan Hua) thoughts on
celibacy and with it fresh in mind I will make it today's thought.
Sexual desire is a primary reason that we cannot end cyclic existence and are
born again and again in the desire realm, our everyday world. The Buddha
taught that sexual desire must be disciplined and we should not allow ourselves
to follow it. But, celibacy is not the answer; it can be an aid, but only under
proper guidance and training. Sexual desire is a powerful energy and abstaining
from sex does not solve the problem of what to do with that energy. Essentially
once the body is disciplined, the mind must follow, and that is the difficult
part. My teacher taught his disciples a variety of disciplines that helped us to
direct this energy through meditation and right action and keep our thoughts
free of sexual desire. He taught us that if we still cannot be free of sexual
thoughts, that it would be better to find a partner and marry and learn to direct
our sexual energy within the framework of marriage. It boils down to the fact
that there are two kinds of celibacy: celibacy off the body and celibacy of the
mind; the second the more important of the two.
* * *
Today a friend asked me my teacher's (Master Hsuan Hua) thoughts on
celibacy and with it fresh in mind I will make it today's thought.
Sexual desire is a primary reason that we cannot end cyclic existence and are
born again and again in the desire realm, our everyday world. The Buddha
taught that sexual desire must be disciplined and we should not allow ourselves
to follow it. But, celibacy is not the answer; it can be an aid, but only under
proper guidance and training. Sexual desire is a powerful energy and abstaining
from sex does not solve the problem of what to do with that energy. Essentially
once the body is disciplined, the mind must follow, and that is the difficult
part. My teacher taught his disciples a variety of disciplines that helped us to
direct this energy through meditation and right action and keep our thoughts
free of sexual desire. He taught us that if we still cannot be free of sexual
thoughts, that it would be better to find a partner and marry and learn to direct
our sexual energy within the framework of marriage. It boils down to the fact
that there are two kinds of celibacy: celibacy off the body and celibacy of the
mind; the second the more important of the two.
* * *
Thought for the Day: February 11, 2011
Today a friend asked me to tell him of my teacher's (Master Hsuan Hua)
thoughts on celibacy, and with it fresh in mind I will make it today's thought.
Sexual desire is a primary reason that we cannot end cyclic existence and are
born again and again in the desire realm, our everyday world. The Buddha
taught that sexual desire must be disciplined and that we should not allow
ourselves to follow it. But, celibacy is not the answer; it can be an aid, but only
under proper guidance and training. Sexual desire is a powerful energy and
abstaining from sex does not solve the problem of what to do with that energy.
Essentially once the body is disciplined, the mind must follow, and that is the
difficult part. My teacher taught his disciples a variety of disciplines that helped
us to direct sexual energy through meditation and right action and keep our
thoughts free of sexual desire. He taught us that if we still cannot be free of
sexual thoughts, that it would be better to find a partner and marry, and learn
to direct our sexual energy within the framework of marriage. It boils down to
the fact that there are two kinds of celibacy: celibacy of the body and celibacy
of the mind; the second the more important of the two. Cutting off thoughts
of rooted in sexual desire is far more difficult than refraining from sexual
activity.
When you are practicing celibacy as I did as a monk for ten years (and seven
additional, as a lay person,) thoughts of sexual activity can be overwhelming and
it has led many to give up the practice. But, if one is sincere and seeks the
teacher's guidance and works hard at meditation, the same energy that is
behind these thoughts can be turned around and used to attain meditative
insight. But, one must work hard. The same can be achieved by a layperson in a
loving marriage, if devotion and meditation are allowed to be the primary
focus of that marriage. Children and work can be supports or distractions,
depending on our ability to instill upon our children the same values we
ourselves treasure, by example and not force feeding them, and finding within
work the same opportunities to practice the dharma as we do on the
meditation cushion. I remember that during my many years as a monk I looked
forward to my daily cleaning tasks with the same enthusiasm as my meditation.
I felt challenged to make all things equal and over the years learned that seeking
out and holding a meditation topic is not confined to the meditation cushion.
In fact, Tibetan Buddhism stresses the post meditation experience as much, or
more than the actual meditation. If you wish to see how advanced or how
dedicated a student of meditation is, don't look in the meditation hall; but look
how they live outside it. Meditation is just shadow boxing, active life is the real
thing. If lustful thoughts are not plaguing our meditation it is good; but if in
everyday life they rise up again it shows that we are not doing enough to root
them out. Being entertained by them may make the day pass more pleasantly;
but it is also roots us deeper in samsara.
In closing I would like to point out that thoughts rooted in sexual desire do
not necessarily have to be of a "sexual" nature. As a monk I witnessed my
teacher scold monks for having too much sexual desire, and yet these monks
were celebate and never thought of sex. Disturbing emotions such as anger and
greed and many others may have their root in repressed sexual thoughts. This
is subtle and difficult to see and why it is so important to have a good teachers
guidance.
* * *
Today a friend asked me to tell him of my teacher's (Master Hsuan Hua)
thoughts on celibacy, and with it fresh in mind I will make it today's thought.
Sexual desire is a primary reason that we cannot end cyclic existence and are
born again and again in the desire realm, our everyday world. The Buddha
taught that sexual desire must be disciplined and that we should not allow
ourselves to follow it. But, celibacy is not the answer; it can be an aid, but only
under proper guidance and training. Sexual desire is a powerful energy and
abstaining from sex does not solve the problem of what to do with that energy.
Essentially once the body is disciplined, the mind must follow, and that is the
difficult part. My teacher taught his disciples a variety of disciplines that helped
us to direct sexual energy through meditation and right action and keep our
thoughts free of sexual desire. He taught us that if we still cannot be free of
sexual thoughts, that it would be better to find a partner and marry, and learn
to direct our sexual energy within the framework of marriage. It boils down to
the fact that there are two kinds of celibacy: celibacy of the body and celibacy
of the mind; the second the more important of the two. Cutting off thoughts
of rooted in sexual desire is far more difficult than refraining from sexual
activity.
When you are practicing celibacy as I did as a monk for ten years (and seven
additional, as a lay person,) thoughts of sexual activity can be overwhelming and
it has led many to give up the practice. But, if one is sincere and seeks the
teacher's guidance and works hard at meditation, the same energy that is
behind these thoughts can be turned around and used to attain meditative
insight. But, one must work hard. The same can be achieved by a layperson in a
loving marriage, if devotion and meditation are allowed to be the primary
focus of that marriage. Children and work can be supports or distractions,
depending on our ability to instill upon our children the same values we
ourselves treasure, by example and not force feeding them, and finding within
work the same opportunities to practice the dharma as we do on the
meditation cushion. I remember that during my many years as a monk I looked
forward to my daily cleaning tasks with the same enthusiasm as my meditation.
I felt challenged to make all things equal and over the years learned that seeking
out and holding a meditation topic is not confined to the meditation cushion.
In fact, Tibetan Buddhism stresses the post meditation experience as much, or
more than the actual meditation. If you wish to see how advanced or how
dedicated a student of meditation is, don't look in the meditation hall; but look
how they live outside it. Meditation is just shadow boxing, active life is the real
thing. If lustful thoughts are not plaguing our meditation it is good; but if in
everyday life they rise up again it shows that we are not doing enough to root
them out. Being entertained by them may make the day pass more pleasantly;
but it is also roots us deeper in samsara.
In closing I would like to point out that thoughts rooted in sexual desire do
not necessarily have to be of a "sexual" nature. As a monk I witnessed my
teacher scold monks for having too much sexual desire, and yet these monks
were celebate and never thought of sex. Disturbing emotions such as anger and
greed and many others may have their root in repressed sexual thoughts. This
is subtle and difficult to see and why it is so important to have a good teachers
guidance.
* * *
Thought for the Day: February 12, 2011
The "Path of Purification" tells the story of a monk who had taken a vow to
only take food that was offered to him. However, it happened that as he was
hungry and alone in a desolate place, save one beautiful mango tree full of fruit.
But, with no one to offer him any he forsook the fruit in order to maintain his
vow. And, there he lay beneath the mango tree for several days, until he finally
passed out starving and exhausted. Some more days passed and finally a
traveller came and saw him lying there, near death, beneath the tree. He tried
his best to feed him, but could not awaken the monk. Finally, he put him in his
wood- gathering basket and decided to carry him to the nearest town. On the
way, he heard a whimper in the basket and tossed a mango over his shoulder
for the monk to eat. Which he did, and another and another, until he was
finally satiated with the mangoes he had eaten. Then as the monk took a
moment to reflect on his ordeal, and the vow he had kept, he disappeared for
some moments in Clear Light that suddenly enveloped him, and in the ensuing
moments had a great awakening and attained the state of arhatship, while still
curled up in the traveller's basket. The enlightenment caused him to burst out
in song praising the kindness of the traveller who cared for him, even as his
mother had, and the power of his vow, which he kept firmly even in the face of
death. The power of the monk's well kept vow, and the incredible virtue he
exhibited in keeping it, reminds me of the lines from John Milton's Comus:
"Oh, if virtue feeble were, heaven itself would stoop to her."
* * *
The "Path of Purification" tells the story of a monk who had taken a vow to
only take food that was offered to him. However, it happened that as he was
hungry and alone in a desolate place, save one beautiful mango tree full of fruit.
But, with no one to offer him any he forsook the fruit in order to maintain his
vow. And, there he lay beneath the mango tree for several days, until he finally
passed out starving and exhausted. Some more days passed and finally a
traveller came and saw him lying there, near death, beneath the tree. He tried
his best to feed him, but could not awaken the monk. Finally, he put him in his
wood- gathering basket and decided to carry him to the nearest town. On the
way, he heard a whimper in the basket and tossed a mango over his shoulder
for the monk to eat. Which he did, and another and another, until he was
finally satiated with the mangoes he had eaten. Then as the monk took a
moment to reflect on his ordeal, and the vow he had kept, he disappeared for
some moments in Clear Light that suddenly enveloped him, and in the ensuing
moments had a great awakening and attained the state of arhatship, while still
curled up in the traveller's basket. The enlightenment caused him to burst out
in song praising the kindness of the traveller who cared for him, even as his
mother had, and the power of his vow, which he kept firmly even in the face of
death. The power of the monk's well kept vow, and the incredible virtue he
exhibited in keeping it, reminds me of the lines from John Milton's Comus:
"Oh, if virtue feeble were, heaven itself would stoop to her."
* * *
Thought for the Day: February 13, 2011
How we see the world depends on the karma we have created. Because we see
the world with our conditioned mind, one person sees a sports car as an object
of desire, while another may be indifferent towards it. Everything is like this.
There is not a single object in the world that has a quality that makes us desire
it or be averse towards it, but for our thinking it is so. Because our mind is
continually conditioned by our thinking, we have within us the power, through
proper mindfulness, to change the way we think about things to create less
attachment, desire, and disturbing emotions. If we guard our thought, we can
undo unwanted conditioned responses towards things and create a desirable
viewpoint.
* * *
How we see the world depends on the karma we have created. Because we see
the world with our conditioned mind, one person sees a sports car as an object
of desire, while another may be indifferent towards it. Everything is like this.
There is not a single object in the world that has a quality that makes us desire
it or be averse towards it, but for our thinking it is so. Because our mind is
continually conditioned by our thinking, we have within us the power, through
proper mindfulness, to change the way we think about things to create less
attachment, desire, and disturbing emotions. If we guard our thought, we can
undo unwanted conditioned responses towards things and create a desirable
viewpoint.
* * *
Thought for the Day: February 14, 2011
I heard a speaker the other night make an attempt to inspire his audience with
an inquiry into the nature of consciousness. He related how he was sitting with
his daughter on his porch one evening when a tree swaying caught his attention
and he turned his head to "see" it. He then asked his daughter about the
swaying tree and asked her what was making it move. She replied that it was
the wind, and he further questioned her what makes the wind move. He then
went on to impute the classic fallacy of a divine mover, the hidden hand that is
forever animating us, causing us to see what we see, move our limbs as we do,
and set the birds on their course. Basically he was illustrating these points as if
they were "Buddhist" ideas; but clearly they are not. A Buddhist would say that
the idea of a divine mover is just a fiction, an imputation that leads to an
infinite regress. In fact, there is a story in the Sixth Patriarch Sutra that poses
an almost identical question as he posed to his daughter, but with an entirely
different answer. The story goes like this:
Two monks were looking at a flag moving in the monastery courtyard. One
monk said that the wind moved, the other said that the flag moved. They
argued for some time when the abbot came by and said; "It is neither the wind
or the flag that is moving; but your minds that are."
Movement and stillness are relative dharmas, they are not ultimate dharmas.
When the dualistic mind is active; these dualities exist, but when the mind is
still one sees movement and stillness as mere appearances, ultimately unreal.
Because from the point of view of ultimate reality movement and stillness are
mere appearances, with no basis in fact, Buddhism does not find any need to posit
a divine mover, God, or any other cause of movement.
* * *
I heard a speaker the other night make an attempt to inspire his audience with
an inquiry into the nature of consciousness. He related how he was sitting with
his daughter on his porch one evening when a tree swaying caught his attention
and he turned his head to "see" it. He then asked his daughter about the
swaying tree and asked her what was making it move. She replied that it was
the wind, and he further questioned her what makes the wind move. He then
went on to impute the classic fallacy of a divine mover, the hidden hand that is
forever animating us, causing us to see what we see, move our limbs as we do,
and set the birds on their course. Basically he was illustrating these points as if
they were "Buddhist" ideas; but clearly they are not. A Buddhist would say that
the idea of a divine mover is just a fiction, an imputation that leads to an
infinite regress. In fact, there is a story in the Sixth Patriarch Sutra that poses
an almost identical question as he posed to his daughter, but with an entirely
different answer. The story goes like this:
Two monks were looking at a flag moving in the monastery courtyard. One
monk said that the wind moved, the other said that the flag moved. They
argued for some time when the abbot came by and said; "It is neither the wind
or the flag that is moving; but your minds that are."
Movement and stillness are relative dharmas, they are not ultimate dharmas.
When the dualistic mind is active; these dualities exist, but when the mind is
still one sees movement and stillness as mere appearances, ultimately unreal.
Because from the point of view of ultimate reality movement and stillness are
mere appearances, with no basis in fact, Buddhism does not find any need to posit
a divine mover, God, or any other cause of movement.
* * *
Thought for the Day: February 15, 2011
In HH Kalu Rinpoche's book, Excellent Buddhism, it states,"Thinking that
emptiness is real is an error even greater than completely closing the doors to
liberation." This is what HH the Dali Lama refers to as "reifying emptiness."
The precise purpose that the Buddha taught to neutralize all concepts was for
us to recognize absolute truth cannot be caged in a concept. In our pursuit to
understand emptiness we must guard ourselves against formulating any
concept of it, for if we do we will end up worshipping a conceptualized image
of emptiness and this will act as a blindfold for our realizing the real thing.
* * *
In HH Kalu Rinpoche's book, Excellent Buddhism, it states,"Thinking that
emptiness is real is an error even greater than completely closing the doors to
liberation." This is what HH the Dali Lama refers to as "reifying emptiness."
The precise purpose that the Buddha taught to neutralize all concepts was for
us to recognize absolute truth cannot be caged in a concept. In our pursuit to
understand emptiness we must guard ourselves against formulating any
concept of it, for if we do we will end up worshipping a conceptualized image
of emptiness and this will act as a blindfold for our realizing the real thing.
* * *
Thought for the Day: February 16, 2011
The same meditation topic will wear a different mask each time we sit in
meditation. The meditation topic is like a blank canvas on which the Buddha
paints. Our job is only to maintain the meditation topic, whether it be a
mantra, visualization, or inquiry. Never should we try an repeat a pleasant
meditation state; this kind of clinging leads to faulty meditation. We need only
be open and expansive like the sky, without fear of negative states, or longing
for positive experiences. Being free of expectations and yet applying great
effort is a teaching my teacher, Master Hsuan Hua, constantly emphasized.
* * *
The same meditation topic will wear a different mask each time we sit in
meditation. The meditation topic is like a blank canvas on which the Buddha
paints. Our job is only to maintain the meditation topic, whether it be a
mantra, visualization, or inquiry. Never should we try an repeat a pleasant
meditation state; this kind of clinging leads to faulty meditation. We need only
be open and expansive like the sky, without fear of negative states, or longing
for positive experiences. Being free of expectations and yet applying great
effort is a teaching my teacher, Master Hsuan Hua, constantly emphasized.
* * *
Thought for the Day: February 17, 2011
My son, Kailash, was reading Rainbow Painting, by Urgyuen Turlku Rinpoche,
to me in the car today, speaking to me about the importance of reciting
mantras with a clear and focused mind, not thinking of this and that and
musing, but rather single pointedly. The text illustrated the point by posing a
question: "What is more valuable, a single diamond or a heap of broken glass?"
The point of course is that a few mantras recited with clear intention, is much
liberating than many more with our mind elsewhere, hardly waiting for the
session to end. Thanks, Kailash, good read.
* * *
My son, Kailash, was reading Rainbow Painting, by Urgyuen Turlku Rinpoche,
to me in the car today, speaking to me about the importance of reciting
mantras with a clear and focused mind, not thinking of this and that and
musing, but rather single pointedly. The text illustrated the point by posing a
question: "What is more valuable, a single diamond or a heap of broken glass?"
The point of course is that a few mantras recited with clear intention, is much
liberating than many more with our mind elsewhere, hardly waiting for the
session to end. Thanks, Kailash, good read.
* * *
Thought for the Day: February 18, 2011
This evening I watched an Eckhart Tolle video that kept pressing the point of
how perfect the "Now" is and and that thoughts of longing for enlightenment
are a waste of time. But, it is how almost every saint I can think of wasted their
time for a good number of years and in some cases decades before realization.
Moreover, he claimed that the moment is perfect and we need only dwell in it
cannot change the way we think without looking at our past actions and vowing
to correct our mistakes by right action in the future.
Buddhism teaches the cultivation of merit and virtue and the intent to attain
enlightenment for the benefit of all living beings. This is a process that takes
years and lifetimes to develop and if one perseveres with great energy and does
not give up, then one will realize that the "Now" is perfect, and was all along.
Anything short of this is like placing a crown on your head and walking around
thinking you are king. As my teacher, Master Hsuan Hua, often said, "you can't
cheat the Buddha."
* * *
This evening I watched an Eckhart Tolle video that kept pressing the point of
how perfect the "Now" is and and that thoughts of longing for enlightenment
are a waste of time. But, it is how almost every saint I can think of wasted their
time for a good number of years and in some cases decades before realization.
Moreover, he claimed that the moment is perfect and we need only dwell in it
cannot change the way we think without looking at our past actions and vowing
to correct our mistakes by right action in the future.
Buddhism teaches the cultivation of merit and virtue and the intent to attain
enlightenment for the benefit of all living beings. This is a process that takes
years and lifetimes to develop and if one perseveres with great energy and does
not give up, then one will realize that the "Now" is perfect, and was all along.
Anything short of this is like placing a crown on your head and walking around
thinking you are king. As my teacher, Master Hsuan Hua, often said, "you can't
cheat the Buddha."
* * *
Thought for the Day: February 19, 2011
When we recite mantras it is like entering a marriage where each partner must
do his/her part. If we are thinking of various things, looking here and there,
and distracted by every sight and sound, the mantra will be very impotent.
However, if our intention is kept on the mantra without looking here and there
or musing about this and that, then the mantra will become a very powerful
device. So, in a sense it is we who empower the mantra, as much as the mantra
empowers us. Without our own effort to banish distractions so that we can
recite with clear focused attention we are wasting our time.
* * *
When we recite mantras it is like entering a marriage where each partner must
do his/her part. If we are thinking of various things, looking here and there,
and distracted by every sight and sound, the mantra will be very impotent.
However, if our intention is kept on the mantra without looking here and there
or musing about this and that, then the mantra will become a very powerful
device. So, in a sense it is we who empower the mantra, as much as the mantra
empowers us. Without our own effort to banish distractions so that we can
recite with clear focused attention we are wasting our time.
* * *
Thought for the Day: February 20, 2011
A person who earns money through his own effort and becomes rich will enjoy
his money far more than a person who wins a lottery. There are many examples
of lottery winners who become depressed and unhappy with their new wealth.
This is because the person who worked for it knows that the foundation of his
wealth is his own work and ingenuity. In a similar manner, there are psychic
states that come upon dharma practitioners and occasionally non practitioners
by chance, which have no foundation in actual practice. These brief
"revelations" or "insights" are of a very different kind than those who have
earned their realization through the cultivation of virtue, morality, compassion,
wisdom, and meditation, under the guidance of a qualified teacher for many
years, and have made great sacrifices to do so. So, in our effort to realize the
Truth, we should never attempt to get off cheap, but realize that what we truly
want will take a lot of effort and sacrifice over an extended period of time.
* * *
A person who earns money through his own effort and becomes rich will enjoy
his money far more than a person who wins a lottery. There are many examples
of lottery winners who become depressed and unhappy with their new wealth.
This is because the person who worked for it knows that the foundation of his
wealth is his own work and ingenuity. In a similar manner, there are psychic
states that come upon dharma practitioners and occasionally non practitioners
by chance, which have no foundation in actual practice. These brief
"revelations" or "insights" are of a very different kind than those who have
earned their realization through the cultivation of virtue, morality, compassion,
wisdom, and meditation, under the guidance of a qualified teacher for many
years, and have made great sacrifices to do so. So, in our effort to realize the
Truth, we should never attempt to get off cheap, but realize that what we truly
want will take a lot of effort and sacrifice over an extended period of time.
* * *
Thought for the Day: February 21, 2011
Two years ago a women I know lost her sister due to years of suffering after a
stroke. I was asked to do prayers for her and scatter her ashes, which I did
along with other members of her family, at La Perouse Bay, Maui. Although I
had only seen her once in the two years since we scattered her sister's ashes, I
had a strong intuition to call her during my meditation a couple of days ago. I
called her and inquired how she was doing and found out that her mother was
dying and in the last stages of her life, yet tenaciously hanging on even though
her body had all but disappeared.
As I spoke to her I realized that because she views her mother as an incredibly
"mean" person she was having a very difficult time coming to terms with her
feelings . She spent some time talking about this meanness and I sensed a good
deal of truth in what she was saying. Tonight as I walked I thought more about
our conversation and I began to wonder what good quality my friend's mother
might have, because I hadn't heard my friend mention any.
Will Rogers once said, "I never met a person I didn't like." I don't know what
he meant by that, but perhaps he just didn't like the feeling of disliking anyone
and got really good at scrounging around for a good quality in those with next
to none, and made the gem he found his focus. It is actually a very good
meditation to hold the mind on the good when all the bad is clamoring for
one's attention. My speculation about Will's motivation may be wrong, but it is
none the less a very worthwhile practice to strengthen the mind and keep it
from negativity.
W hen my friend's mother passes on whatever meanness she has will go with
her, but no doubt there will be some good, as well. And in a future life there
will be opportunity to abandon negativity and cultivate what is good. Qualities
such as compassion and love are limitless and can spread to all living beings if
cultivated, whereas meanness, anger, and hate, are very limited. We can learn to
love everyone and cultivate universal compassion for all living beings, but it is
impossible to hate everyone. This is because love and compassion are part of
our true nature, whereas anger and hatred, and "meanness" are just afflictive
aberations. So my dear friend whose mother is passing, find a seed of goodness
to water within your Mom's heart, it will be good for both of you.
* * *
Two years ago a women I know lost her sister due to years of suffering after a
stroke. I was asked to do prayers for her and scatter her ashes, which I did
along with other members of her family, at La Perouse Bay, Maui. Although I
had only seen her once in the two years since we scattered her sister's ashes, I
had a strong intuition to call her during my meditation a couple of days ago. I
called her and inquired how she was doing and found out that her mother was
dying and in the last stages of her life, yet tenaciously hanging on even though
her body had all but disappeared.
As I spoke to her I realized that because she views her mother as an incredibly
"mean" person she was having a very difficult time coming to terms with her
feelings . She spent some time talking about this meanness and I sensed a good
deal of truth in what she was saying. Tonight as I walked I thought more about
our conversation and I began to wonder what good quality my friend's mother
might have, because I hadn't heard my friend mention any.
Will Rogers once said, "I never met a person I didn't like." I don't know what
he meant by that, but perhaps he just didn't like the feeling of disliking anyone
and got really good at scrounging around for a good quality in those with next
to none, and made the gem he found his focus. It is actually a very good
meditation to hold the mind on the good when all the bad is clamoring for
one's attention. My speculation about Will's motivation may be wrong, but it is
none the less a very worthwhile practice to strengthen the mind and keep it
from negativity.
W hen my friend's mother passes on whatever meanness she has will go with
her, but no doubt there will be some good, as well. And in a future life there
will be opportunity to abandon negativity and cultivate what is good. Qualities
such as compassion and love are limitless and can spread to all living beings if
cultivated, whereas meanness, anger, and hate, are very limited. We can learn to
love everyone and cultivate universal compassion for all living beings, but it is
impossible to hate everyone. This is because love and compassion are part of
our true nature, whereas anger and hatred, and "meanness" are just afflictive
aberations. So my dear friend whose mother is passing, find a seed of goodness
to water within your Mom's heart, it will be good for both of you.
* * *
Thought for the Day: February 23, 2011
We sometimes think of ourselves as our body, as the whole or one of its parts.
If my hand is injured, I might say "I" am in pain, or if my foot or other
extremity is injured I might identify the "I" in a similar manner, and the same
with the chest and all the organs. But, if I were to lose my arm, my "I" sense
would not diminish, nor would it diminish even if I were to lose all my
extremities. The "I" sense would not decrease even if I were have my inner
organs temporarily replaced with modern medicine' s life sustaining devices.
The I sense persists unchanging throughout all these changes, even though
logically it seems unreasonable that it would.
The same is true of mental states. We might feel any number of emotions and
think "I" am sad, happy, jealous, etc, and yet these emotions fade and change,
"I" cannot be found within the mental or physical aggregates, there is no sense
of "I" in the hand that was severed, or the jealousy that faded away, it is
impossible to find a sense of "I" apart from the mental and physical aggregates.
And so it is that great masters have said that the "I" is a mere fiction, an
imputation with no basis. And, these Masters have also said, it is up to each
one of us to find out for herself.
* * *
Thought for the Day: February 24, 2011
Another important way we view the "I" is what is known as the appropriator of
the aggregates. This is a fancy way of saying puppeteer. We say I am moving my
arm, I am walking, I must now focus my attention, I must banish this anger
from my mind, and so forth, but if we try to find a puppeteer apart from the
aggregates (form, feeling, perception, volition, and consciousness) we will not
find one. Without the puppet there is no puppeteer.
* * *
We sometimes think of ourselves as our body, as the whole or one of its parts.
If my hand is injured, I might say "I" am in pain, or if my foot or other
extremity is injured I might identify the "I" in a similar manner, and the same
with the chest and all the organs. But, if I were to lose my arm, my "I" sense
would not diminish, nor would it diminish even if I were to lose all my
extremities. The "I" sense would not decrease even if I were have my inner
organs temporarily replaced with modern medicine' s life sustaining devices.
The I sense persists unchanging throughout all these changes, even though
logically it seems unreasonable that it would.
The same is true of mental states. We might feel any number of emotions and
think "I" am sad, happy, jealous, etc, and yet these emotions fade and change,
"I" cannot be found within the mental or physical aggregates, there is no sense
of "I" in the hand that was severed, or the jealousy that faded away, it is
impossible to find a sense of "I" apart from the mental and physical aggregates.
And so it is that great masters have said that the "I" is a mere fiction, an
imputation with no basis. And, these Masters have also said, it is up to each
one of us to find out for herself.
* * *
Thought for the Day: February 24, 2011
Another important way we view the "I" is what is known as the appropriator of
the aggregates. This is a fancy way of saying puppeteer. We say I am moving my
arm, I am walking, I must now focus my attention, I must banish this anger
from my mind, and so forth, but if we try to find a puppeteer apart from the
aggregates (form, feeling, perception, volition, and consciousness) we will not
find one. Without the puppet there is no puppeteer.
* * *
Thought for the Day: February 22, 2011
An open heart the Buddha guards and protects; a closed heart is our own
responsibility.
* * *
An open heart the Buddha guards and protects; a closed heart is our own
responsibility.
* * *
Thought for the Day: February 25, 2011
Desire and attachment are the primary sources of conflicting emotions that
afflict Westerners, according to HH Kalu Rinpoche, while it is anger that is
primary amongst his own people, the people of Kham, in Eastern Tibet, while
for the Chinese it is jealousy and pride. But, he says, it varies and that all of the
conflicting emotions afflict us all to some degree. What is important, he goes
on to say, is that we recognize which ones are dominant in our own mind and
set out to untangle ourselves from their influence.
One of the benefits of meditation should be to open our mind up to see our
own faults, but unfortunately often it is used as an escape to forget them.
Meditation can be used to create a blissful island to rest within and this
common mistake is a very harmful one. On the other hand, if we use the
stillness of meditation as a means to be impartially aware of our disturbing
emotions, we will catch glimpses of how they arise and we will be able to
eventually root them out.
* * *
Desire and attachment are the primary sources of conflicting emotions that
afflict Westerners, according to HH Kalu Rinpoche, while it is anger that is
primary amongst his own people, the people of Kham, in Eastern Tibet, while
for the Chinese it is jealousy and pride. But, he says, it varies and that all of the
conflicting emotions afflict us all to some degree. What is important, he goes
on to say, is that we recognize which ones are dominant in our own mind and
set out to untangle ourselves from their influence.
One of the benefits of meditation should be to open our mind up to see our
own faults, but unfortunately often it is used as an escape to forget them.
Meditation can be used to create a blissful island to rest within and this
common mistake is a very harmful one. On the other hand, if we use the
stillness of meditation as a means to be impartially aware of our disturbing
emotions, we will catch glimpses of how they arise and we will be able to
eventually root them out.
* * *
Thought for the Day: February 26, 2011
Buddhism teaches us to develop positive qualities such as compassion for
others, kindness, generosity, sympathy, tolerance, and many more. It can seem
like a very daunting task to develop these qualities, especially if one is troubled
by disturbing emotions that can seem the very opposite of these positive ones.
same source as a gesture of compassion. The energy is the same; it is just used
in a different manner, that's all.
In meditation we can quiet the mind completely, and in stillness give rise to a
particular disturbing emotion that plagues us, anger, for example, or, even lust.
In this stillness, we can isolate the negative emotion, anger etc, from its fuel,
and, with some mental dexterity, pick up our lump of fuel, and visualize a
desirable quality such as compassion, and toss our little lump upon it. We can
dis-empower all negative emotions by separating the emotion from its energy
and using that same energy to create the positive qualities we wish to develop.
The same energy that brings us down, can lift us up; it is our responsibility to
see it.
* * *
Buddhism teaches us to develop positive qualities such as compassion for
others, kindness, generosity, sympathy, tolerance, and many more. It can seem
like a very daunting task to develop these qualities, especially if one is troubled
by disturbing emotions that can seem the very opposite of these positive ones.
same source as a gesture of compassion. The energy is the same; it is just used
in a different manner, that's all.
In meditation we can quiet the mind completely, and in stillness give rise to a
particular disturbing emotion that plagues us, anger, for example, or, even lust.
In this stillness, we can isolate the negative emotion, anger etc, from its fuel,
and, with some mental dexterity, pick up our lump of fuel, and visualize a
desirable quality such as compassion, and toss our little lump upon it. We can
dis-empower all negative emotions by separating the emotion from its energy
and using that same energy to create the positive qualities we wish to develop.
The same energy that brings us down, can lift us up; it is our responsibility to
see it.
* * *
Thought for the Day: February 27, 2011
His Holiness Kalu Rinpoche points out that taking refuge in the Three Jewels does
not obligate anyone to remove their faith in a tradition they trust, as is often
feared, especially by Christians. The Three Jewels are the Buddha, Dharma, and
Sangha. The Buddha is a Teacher; he is not a saviour. We look upon the
Buddha as an example of how we should lead our own lives, the qualities we
should cultivate, and as an inspiration of what we can achieve as a human
being. The Dharma is the teachings of the Buddha and the commentaries of
enlightened masters that came after the Buddha. These teaching show us how
to become a good human being, first, and second, once that foundation is
achieved, how to attain liberation from samsaric existence. The Sangha is a
community of Buddhist practitioners who gather together for the purpose of
study and practice. When we Take Refuge we are taking a step towards
Buddhism without taking a step away from whatever other tradition we may
practice. In fact, if we belong to another tradition and decide to study
Buddhism, it is more likely that our step towards Buddhism will bring us a
step closer to our own tradition.
* * *
His Holiness Kalu Rinpoche points out that taking refuge in the Three Jewels does
not obligate anyone to remove their faith in a tradition they trust, as is often
feared, especially by Christians. The Three Jewels are the Buddha, Dharma, and
Sangha. The Buddha is a Teacher; he is not a saviour. We look upon the
Buddha as an example of how we should lead our own lives, the qualities we
should cultivate, and as an inspiration of what we can achieve as a human
being. The Dharma is the teachings of the Buddha and the commentaries of
enlightened masters that came after the Buddha. These teaching show us how
to become a good human being, first, and second, once that foundation is
achieved, how to attain liberation from samsaric existence. The Sangha is a
community of Buddhist practitioners who gather together for the purpose of
study and practice. When we Take Refuge we are taking a step towards
Buddhism without taking a step away from whatever other tradition we may
practice. In fact, if we belong to another tradition and decide to study
Buddhism, it is more likely that our step towards Buddhism will bring us a
step closer to our own tradition.
* * *
birthday girl had no other wish than her guests arrive and sit in silence with
her for one hour, which all did joyful and respectfully. During this silent
period anyone who wished could kneel before the birthday girl and gaze
silently in her eyes and share each others smile and warmth, which many did.
Unique indeed.
* * *
The dharma has a lot that we can sink our teeth into and a good teacher will
introduce us to that, constantly lecturing texts and explaining their meaning.
Other teachers, have penetrated their meaning, but are very tight lipped and
simply by the example of their own stillness radiate the depth of their
realization. I prefer the first kind, because being ignorant myself, I feel safer
and less likely to be beguiled by one who seems like the second, but in truth
isn't. The best teachers are combinations of the two. They can sit like a
mountain for days; or exquisitely lecture the inner meaning of sutra texts day
after day without tiring. My teacher, Master Hsuan Hua, was like this.
* * *
her for one hour, which all did joyful and respectfully. During this silent
period anyone who wished could kneel before the birthday girl and gaze
silently in her eyes and share each others smile and warmth, which many did.
Unique indeed.
* * *
The dharma has a lot that we can sink our teeth into and a good teacher will
introduce us to that, constantly lecturing texts and explaining their meaning.
Other teachers, have penetrated their meaning, but are very tight lipped and
simply by the example of their own stillness radiate the depth of their
realization. I prefer the first kind, because being ignorant myself, I feel safer
and less likely to be beguiled by one who seems like the second, but in truth
isn't. The best teachers are combinations of the two. They can sit like a
mountain for days; or exquisitely lecture the inner meaning of sutra texts day
after day without tiring. My teacher, Master Hsuan Hua, was like this.
* * *