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Thought for the Day: Feb 1, 2010
Buddhist practice does not in any way contradict our commonsense notions of the world. The two exist
side by side and our ability to wander freely between the different views will depend upon the depth of
our understanding. The most common mistake is conflating the two views, applying an ultimate point of
view when a conventional one will do just fine, or failing to take off the spectacles of convention when
trying to understand the ultimate. These are common mistakes that can cause our Buddhist
understanding (or lack of it) to get in the way of doing even very simple worldly tasks or block our
understanding of ultimate truths because of our conventional prejudices.
Integrating conventional and ultimate truths is an essential element of Buddhist practice. If we confine
ourselves to either truth we will never get anything done or develop our understanding. The two must
work together and complement each other. If we do this we will be decisive in our actions and free of
doubt. If we are lazy we will doubt everything that we do, leaving undone what should be done, and
doing what could be left undone.
*** *** ***
Buddhist practice does not in any way contradict our commonsense notions of the world. The two exist
side by side and our ability to wander freely between the different views will depend upon the depth of
our understanding. The most common mistake is conflating the two views, applying an ultimate point of
view when a conventional one will do just fine, or failing to take off the spectacles of convention when
trying to understand the ultimate. These are common mistakes that can cause our Buddhist
understanding (or lack of it) to get in the way of doing even very simple worldly tasks or block our
understanding of ultimate truths because of our conventional prejudices.
Integrating conventional and ultimate truths is an essential element of Buddhist practice. If we confine
ourselves to either truth we will never get anything done or develop our understanding. The two must
work together and complement each other. If we do this we will be decisive in our actions and free of
doubt. If we are lazy we will doubt everything that we do, leaving undone what should be done, and
doing what could be left undone.
*** *** ***
Thought for the Day: Feb 2, 2010
"What is this?" is one of the most used phrases in the English language and reflects our innate
propensity to label thing and conflate the object with its name. A certain degree of satisfaction is gained
when we are told the name of the object we have inquired about, as if we have gained some information
about it. But, the name is a mere adventitious designation and is not a property of the object, and as such
reveals nothing about it. So, the important thing to inquire into and understand is the mind that inquires
and not the objects it inquires about.
To illustrate the above, let us say that we are walking near my home on Maui and a bird catches your
attention, one that you had not seen before. Without a thought you ask me, "What is it?" and I reply that
it is an Akepa. Now I have given you no information about the bird. But, it seems like I have. If a few
moments later I told you that the name I gave you was in another language, Icelandic, for example, you
would protest saying, "No, give me the name in English." But, actually whether I give you the name in
Icelandic or English, it is all the same because in either case I am giving you no information about the
bird whatsoever.
The world around us unfolds when the habitual tendency to catagorize and pigeon hole "information" is
broken. We can't see objects because of the labels that obscure them. How can things be appreciated
when they are reduced to names?
*** *** ***
"What is this?" is one of the most used phrases in the English language and reflects our innate
propensity to label thing and conflate the object with its name. A certain degree of satisfaction is gained
when we are told the name of the object we have inquired about, as if we have gained some information
about it. But, the name is a mere adventitious designation and is not a property of the object, and as such
reveals nothing about it. So, the important thing to inquire into and understand is the mind that inquires
and not the objects it inquires about.
To illustrate the above, let us say that we are walking near my home on Maui and a bird catches your
attention, one that you had not seen before. Without a thought you ask me, "What is it?" and I reply that
it is an Akepa. Now I have given you no information about the bird. But, it seems like I have. If a few
moments later I told you that the name I gave you was in another language, Icelandic, for example, you
would protest saying, "No, give me the name in English." But, actually whether I give you the name in
Icelandic or English, it is all the same because in either case I am giving you no information about the
bird whatsoever.
The world around us unfolds when the habitual tendency to catagorize and pigeon hole "information" is
broken. We can't see objects because of the labels that obscure them. How can things be appreciated
when they are reduced to names?
*** *** ***
Thought for the Day: Feb 3, 2010
"Let the aspirant observe not the perversities of others, nor what others have and have not done; rather should he consider
what he has done, and what he has yet to do," from the Dharmapada.
A keen interest in what others are doing is a sure indication that one's own life suffers from neglect. The
thoughts of those who engage in altruistic deeds are never robbed by those they serve. Centered and ever
mindful we can fully engage with the world without leaking into it.
*** *** ***
"Let the aspirant observe not the perversities of others, nor what others have and have not done; rather should he consider
what he has done, and what he has yet to do," from the Dharmapada.
A keen interest in what others are doing is a sure indication that one's own life suffers from neglect. The
thoughts of those who engage in altruistic deeds are never robbed by those they serve. Centered and ever
mindful we can fully engage with the world without leaking into it.
*** *** ***
Thought for the Day: Feb 4, 2010
Energy fuels all our thoughts and actions. Like a lump of clay, we each shape our lives using the energy
we have. The energy we use is neutral, but it can be used to fuel anger, love, greed, generosity, patience,
intolerance, all emotions and actions, both good and bad.
If we associate our energy with an angry thought, we become angry, if we associate it with a loving or
caring thought, we reflect that. It is the same energy; but yields different results depending on the
thoughts we associate it with.
Given that there is no good or bad energy, accept for our making it so, we are shouldered with the
responsibility to us the energy that we have to benefit ourselves and others, and not bring harm to
ourselves and others. Through cultivated awareness, we can become increasingly aware of our energy
before it is associated with any thought or action, and use this increased awareness to place our energy
wisely.
*** *** ***
Energy fuels all our thoughts and actions. Like a lump of clay, we each shape our lives using the energy
we have. The energy we use is neutral, but it can be used to fuel anger, love, greed, generosity, patience,
intolerance, all emotions and actions, both good and bad.
If we associate our energy with an angry thought, we become angry, if we associate it with a loving or
caring thought, we reflect that. It is the same energy; but yields different results depending on the
thoughts we associate it with.
Given that there is no good or bad energy, accept for our making it so, we are shouldered with the
responsibility to us the energy that we have to benefit ourselves and others, and not bring harm to
ourselves and others. Through cultivated awareness, we can become increasingly aware of our energy
before it is associated with any thought or action, and use this increased awareness to place our energy
wisely.
*** *** ***
Thought for the Day: Feb 5, 2010
My teacher often said to his disciples that false thinking is the cause of being tired. Considering that we
all ate once a day, got up at 3:40 and went to sleep at 10:00 or later, and worked all day either doing
strenuous work keeping the grounds, taking care of the monastery's business, or working in the
translation and publishing of books, squeezing in intense meditation and prayer in between, it may seem
there could be other reasons for being tired. But, after living with the Master for ten years, I never once
noticed him tired, and he worked harder than anyone else.
Every action we do offers two levels of engagement. One level is the obvious function of the activity;
seeing the job completed and the results. This is generally considered the primary function of the activity.
Doing jobs to get them done is what makes us tired.
However, all actions also reflect our mindfulness, no less so than reciting a mantra or other form of
meditation. If we can begin to look at whatever we do as a challenge to be mindfully engaged in the
activity, and have this mindful engagement push aside thoughts of results, we will gradually be less result
motivated and our actions will be a source of energy rather than a cause of fatigue.
*** *** ***
My teacher often said to his disciples that false thinking is the cause of being tired. Considering that we
all ate once a day, got up at 3:40 and went to sleep at 10:00 or later, and worked all day either doing
strenuous work keeping the grounds, taking care of the monastery's business, or working in the
translation and publishing of books, squeezing in intense meditation and prayer in between, it may seem
there could be other reasons for being tired. But, after living with the Master for ten years, I never once
noticed him tired, and he worked harder than anyone else.
Every action we do offers two levels of engagement. One level is the obvious function of the activity;
seeing the job completed and the results. This is generally considered the primary function of the activity.
Doing jobs to get them done is what makes us tired.
However, all actions also reflect our mindfulness, no less so than reciting a mantra or other form of
meditation. If we can begin to look at whatever we do as a challenge to be mindfully engaged in the
activity, and have this mindful engagement push aside thoughts of results, we will gradually be less result
motivated and our actions will be a source of energy rather than a cause of fatigue.
*** *** ***
Thought for the Day: Feb 6, 2010
Listening and paying attention to the present circumstance of our lives, will affect positive change better
than imagining it otherwise.
*** *** ***
Listening and paying attention to the present circumstance of our lives, will affect positive change better
than imagining it otherwise.
*** *** ***
Thought for the Day: Feb 7, 2010
There are many views within Buddhism that take on the question of the nature of the world as we see it.
Two of the main schools of thought discuss the world as mind only and empty. Obviously, both these
schools deny the ultimate existence of an external world; and we may gain some understanding, at least
intellectually, of one or both of these view points. But, let us not forget that an intellectual
understanding, while perhaps able to help us win a debate or pass an examine, is not going to help us end
the cycle of birth and death, which is the primary aim of the teachings. For this reason the Buddha
emphasised the studying of the function of desire and how it shapes the way we view the world.
It is relatively easy to say everything is empty or that all is mind, and even have a very good idea of the
reasonings leading up to this conclusion, but though this may be true, we still have desires, and obviously
what we desire is viewed as external. As long as desire persists, so will the perception of an external
world; so in understanding emptiness or mind-only, we should not be satisfied with a merely informed
intellectual appreciation; but rather experience a sense of freedom from all outward seeking as well. It is
OK to study Buddhism with one's head in the clouds, as long as one's feet are on the ground.
*** *** ***
There are many views within Buddhism that take on the question of the nature of the world as we see it.
Two of the main schools of thought discuss the world as mind only and empty. Obviously, both these
schools deny the ultimate existence of an external world; and we may gain some understanding, at least
intellectually, of one or both of these view points. But, let us not forget that an intellectual
understanding, while perhaps able to help us win a debate or pass an examine, is not going to help us end
the cycle of birth and death, which is the primary aim of the teachings. For this reason the Buddha
emphasised the studying of the function of desire and how it shapes the way we view the world.
It is relatively easy to say everything is empty or that all is mind, and even have a very good idea of the
reasonings leading up to this conclusion, but though this may be true, we still have desires, and obviously
what we desire is viewed as external. As long as desire persists, so will the perception of an external
world; so in understanding emptiness or mind-only, we should not be satisfied with a merely informed
intellectual appreciation; but rather experience a sense of freedom from all outward seeking as well. It is
OK to study Buddhism with one's head in the clouds, as long as one's feet are on the ground.
*** *** ***
Thought for the Day: Feb 8, 2010
The study of Buddhist philosophy is a valuable support to all Buddhist practice. It will not only help us
understand better where we are going, but also help us get there. It will be the map that will help us
avoid many pitfalls on the path and make sure we arrive safely. However, Buddhist philosophical study is
often an exasperating experience, the ideas can seem counter intuitive, or completely obscure.
When we approach a philosophical text, the first thing we want to ask ourselves is what the question is.
Buddhist texts take aim at common misconceptions we all have. So, before trying to understand the
solution, it is important that we clearly appreciate the problem. We should always meditate deeply on the
misconception being addressed so that we can clearly see it functioning in our own mind stream and
others,' as well. We should then explore possible alternative views that might offer a solution to the
misconception. Exercising our imagination and intellect in this way will enable us to more easily
understand the mistaken viewpoints Buddhist philosophical texts address and their resolution.
*** *** ***
The study of Buddhist philosophy is a valuable support to all Buddhist practice. It will not only help us
understand better where we are going, but also help us get there. It will be the map that will help us
avoid many pitfalls on the path and make sure we arrive safely. However, Buddhist philosophical study is
often an exasperating experience, the ideas can seem counter intuitive, or completely obscure.
When we approach a philosophical text, the first thing we want to ask ourselves is what the question is.
Buddhist texts take aim at common misconceptions we all have. So, before trying to understand the
solution, it is important that we clearly appreciate the problem. We should always meditate deeply on the
misconception being addressed so that we can clearly see it functioning in our own mind stream and
others,' as well. We should then explore possible alternative views that might offer a solution to the
misconception. Exercising our imagination and intellect in this way will enable us to more easily
understand the mistaken viewpoints Buddhist philosophical texts address and their resolution.
*** *** ***
Thought for the Day: Feb 10, 2010
Nothing worthwhile comes without effort; it makes little difference whether one is talking about
spiritual practice, or simply getting on in the world. But, "effort" must be coupled with skillful means.
"Skillful means" is like a lever that multiplies our own strength many times.
Whatever it is we wish to achieve has to have the support of all aspects of our being. This holistic
approach evenly distributes our attention; with nothing too insignificant to be ignored, nor anything
looming so large as to demand all of it. Our ability to level all things out is a reflection of our skillful
means.
*** *** ***
Nothing worthwhile comes without effort; it makes little difference whether one is talking about
spiritual practice, or simply getting on in the world. But, "effort" must be coupled with skillful means.
"Skillful means" is like a lever that multiplies our own strength many times.
Whatever it is we wish to achieve has to have the support of all aspects of our being. This holistic
approach evenly distributes our attention; with nothing too insignificant to be ignored, nor anything
looming so large as to demand all of it. Our ability to level all things out is a reflection of our skillful
means.
*** *** ***
Thought for the Day: Feb 11, 2010
Idle talk is a primary way that our energy and focus is dissipated throughout the day. Much of our talk
could be left unsaid. We talk so much that we forget to say what need be said. Because idle talk is such a
hindrance, the Buddha cautioned his disciples to avoid unnecessary conversation.
*** *** ***
Idle talk is a primary way that our energy and focus is dissipated throughout the day. Much of our talk
could be left unsaid. We talk so much that we forget to say what need be said. Because idle talk is such a
hindrance, the Buddha cautioned his disciples to avoid unnecessary conversation.
*** *** ***
Thought for the Day: Feb 12, 2010
Yesterday evening I was invited to attend a Shiva Rati ceremony (Bhajan) honoring Lord Shiva, an
important Hindu diety. I noticed a quote on the cover of the chant book that said (in brief,) " people are
willing to lay down their lives for their religion, but few are willing to live by its principles." Thinking about this I
quickly saw that it is much more than a clever saying.
Our physical body only dies once; but a devoted dharma practitioner dies over and over again.
Meditation and other forms of dharma practice will bring us on a collision course with deeply ingrained
views and attachments that have to be abandoned before insight can be achieved. But, these views and
attachments are a like a Jack n the Box, and pop up again and again, no matter how many time you
knock them down. They are all rooted in desire and self clinging, both of which manifest on increasingly
subtle levels, and we die with each layer removed , only to face the challenge of the next layer. So, yes,
death is easy; but living like a dead man is better and more difficult.
*** *** ***
Yesterday evening I was invited to attend a Shiva Rati ceremony (Bhajan) honoring Lord Shiva, an
important Hindu diety. I noticed a quote on the cover of the chant book that said (in brief,) " people are
willing to lay down their lives for their religion, but few are willing to live by its principles." Thinking about this I
quickly saw that it is much more than a clever saying.
Our physical body only dies once; but a devoted dharma practitioner dies over and over again.
Meditation and other forms of dharma practice will bring us on a collision course with deeply ingrained
views and attachments that have to be abandoned before insight can be achieved. But, these views and
attachments are a like a Jack n the Box, and pop up again and again, no matter how many time you
knock them down. They are all rooted in desire and self clinging, both of which manifest on increasingly
subtle levels, and we die with each layer removed , only to face the challenge of the next layer. So, yes,
death is easy; but living like a dead man is better and more difficult.
*** *** ***
Thought for the Day: Feb 13, 2010
One of the wonderful gifts that Buddhism offers to the community of religions is a very sophisticated
and varied corpus of meditation instructions that is not restricted to "Buddhist" practice. Buddhism
simply teaches us how to think about our world and how to properly meditate on a meditation topic.
Although, Buddhist imagery is used, it is used as a mere expedient device and can be easily adapted to
other religious traditions without violating the underlying principles of Buddhism. Buddhism is unique
in this aspect.
For the Buddhist who properly understands correct meditation, the bases of meditation is the expedient
device, whether it be a mantra, an image of the Buddha, a mandala, a koan, or any of numerous topics of
meditation. Books have been written about how to approach the "expedient device" to tame the mind.
Importantly, lifestyle is an important support for meditation and books have been written about this , as
well. But, Buddhism has no Creator or Saviour and it is because of this that other traditions can easily
adopt Buddhist principles to further their growth within their own tradition without worry of violating
them. All that is required, of course, is a considerable amount of openness to understand this. Whether
one applies Buddhist principles to meditation on Mother Mary or Avalokitesvara, the value of the
results achieved will be based solely on our ability to embody the principles of meditation and not on
the chosen object of worship/meditation. This is a wonderful gift that the Buddha offered to all
humanity, regardless of religious affiliation.
*** *** ***
One of the wonderful gifts that Buddhism offers to the community of religions is a very sophisticated
and varied corpus of meditation instructions that is not restricted to "Buddhist" practice. Buddhism
simply teaches us how to think about our world and how to properly meditate on a meditation topic.
Although, Buddhist imagery is used, it is used as a mere expedient device and can be easily adapted to
other religious traditions without violating the underlying principles of Buddhism. Buddhism is unique
in this aspect.
For the Buddhist who properly understands correct meditation, the bases of meditation is the expedient
device, whether it be a mantra, an image of the Buddha, a mandala, a koan, or any of numerous topics of
meditation. Books have been written about how to approach the "expedient device" to tame the mind.
Importantly, lifestyle is an important support for meditation and books have been written about this , as
well. But, Buddhism has no Creator or Saviour and it is because of this that other traditions can easily
adopt Buddhist principles to further their growth within their own tradition without worry of violating
them. All that is required, of course, is a considerable amount of openness to understand this. Whether
one applies Buddhist principles to meditation on Mother Mary or Avalokitesvara, the value of the
results achieved will be based solely on our ability to embody the principles of meditation and not on
the chosen object of worship/meditation. This is a wonderful gift that the Buddha offered to all
humanity, regardless of religious affiliation.
*** *** ***
Thought for the Day: Feb 14, 2010
Meditation produces a variety of experiences which can become increasingly blissful as we develop our
skill. One of the seemingly unlikely pitfalls of meditation is becoming attached to a particular blissful
state of awareness. Blissful states become hindrances when attached to because we are lured into resting
there; indeed sutras warn that once a blissful state is achieved the danger of the meditator clinging to it
is significant; indeed, entire lifetimes of cultivation can go by never reaching beyond a particular state
of awareness.
The Buddha advised his disciples to let go of blissful states just as one might let go of anger or any
other disturbing emotion. It is only by letting go of blissful states that we keep the door open to
increasingly subtle states of awareness. The caveat here is that genuine meditation will always be hard
work; no matter how advanced or skilled one may become.; we just increase our load as our skill
becomes greater.
*** *** ***
Meditation produces a variety of experiences which can become increasingly blissful as we develop our
skill. One of the seemingly unlikely pitfalls of meditation is becoming attached to a particular blissful
state of awareness. Blissful states become hindrances when attached to because we are lured into resting
there; indeed sutras warn that once a blissful state is achieved the danger of the meditator clinging to it
is significant; indeed, entire lifetimes of cultivation can go by never reaching beyond a particular state
of awareness.
The Buddha advised his disciples to let go of blissful states just as one might let go of anger or any
other disturbing emotion. It is only by letting go of blissful states that we keep the door open to
increasingly subtle states of awareness. The caveat here is that genuine meditation will always be hard
work; no matter how advanced or skilled one may become.; we just increase our load as our skill
becomes greater.
*** *** ***
Thought for the Day: Feb 15, 2010
Love may conquer all; but it is Wisdom that reveals the enemy.
*** *** ***
Love may conquer all; but it is Wisdom that reveals the enemy.
*** *** ***
Thought for the Day: Feb 16, 2010
A verse from the Dhammapada reads: "One should guard against the agitations of speech; he should be restrained
in speech. Having abandoned verbal sins, he should cultivate good conduct of speech. "("verbal sins are fourfold:
falsehood, slander, obscene speech, idle gossip.")
Communication is very important, and this verse from the Dhammapada is noteworthy because it does
not simply tell us to abandon lying and gossip, etc., but it also calls upon us to engage in good conduct
of speech. Good conduct of speech is speech spoken with intention, and not simply being a puppet of
our wandering mind, saying whatever is on it. Well intentioned speech is grounded in an awareness
and sensitivity to the needs of the person and situation; and if we are walking around scattered, it is
unlikely that we will have an intuition to the needs of the situation.
Thoughtful and well spoken speech can guide the thoughts and ideas of those who listen; what we say
can be a rudder that will guide others. Therefore it is important that our speech is never careless; for
once the word is out it belongs to another and what they do with it will have consequences.
Our speech should always reflect a meaningful appreciation of the needs of others and benefit those
who hear them. When alone we should contemplate the Buddha's teachings and the world we live in
with a mind to see the connection between the two. Our own actions and speech will reflect our
insights with no need to mention the Buddha or his teachings. Being genuine and sincere are qualities
that we all are attracted to and it is the best way to benefit those we come into contact with. A true
concern for the well being of others is a primary function of Buddhist meditation and practice; and
reflecting this in our lives is a goal well worth the considerable effort to achieve it.
*** *** ***
A verse from the Dhammapada reads: "One should guard against the agitations of speech; he should be restrained
in speech. Having abandoned verbal sins, he should cultivate good conduct of speech. "("verbal sins are fourfold:
falsehood, slander, obscene speech, idle gossip.")
Communication is very important, and this verse from the Dhammapada is noteworthy because it does
not simply tell us to abandon lying and gossip, etc., but it also calls upon us to engage in good conduct
of speech. Good conduct of speech is speech spoken with intention, and not simply being a puppet of
our wandering mind, saying whatever is on it. Well intentioned speech is grounded in an awareness
and sensitivity to the needs of the person and situation; and if we are walking around scattered, it is
unlikely that we will have an intuition to the needs of the situation.
Thoughtful and well spoken speech can guide the thoughts and ideas of those who listen; what we say
can be a rudder that will guide others. Therefore it is important that our speech is never careless; for
once the word is out it belongs to another and what they do with it will have consequences.
Our speech should always reflect a meaningful appreciation of the needs of others and benefit those
who hear them. When alone we should contemplate the Buddha's teachings and the world we live in
with a mind to see the connection between the two. Our own actions and speech will reflect our
insights with no need to mention the Buddha or his teachings. Being genuine and sincere are qualities
that we all are attracted to and it is the best way to benefit those we come into contact with. A true
concern for the well being of others is a primary function of Buddhist meditation and practice; and
reflecting this in our lives is a goal well worth the considerable effort to achieve it.
*** *** ***
Thought for the Day: Feb 17, 2010
A saying goes: "Without thinking of good or evil, what is your original face?" But, how is this
achieved; how do we abandon thoughts so that we can be aware of our original face? It is not actually
the thoughts themselves that are to be abandoned, but rather our conceptual elaboration of thought;
our building upon thoughts once they arise. It is said that within each passing thought the nature of
the mind is revealed; yet we don't see it. We don't see it because we are so busy putting clothes on our
thoughts that we don't see their nakedness. If we could for a moment make our mind like a mirror that
reflects all that appears before it, without attaching to some things and rejecting others, judging this as
beautiful and that as ugly, fearing this and longing for that, if like a mirror we could simply reflect
what appears and no more, we will begin to understand meditation. "When the mind moves, ten thousand
things are created; but when the mind is at rest, all things return to stillness."
*** *** ***
A saying goes: "Without thinking of good or evil, what is your original face?" But, how is this
achieved; how do we abandon thoughts so that we can be aware of our original face? It is not actually
the thoughts themselves that are to be abandoned, but rather our conceptual elaboration of thought;
our building upon thoughts once they arise. It is said that within each passing thought the nature of
the mind is revealed; yet we don't see it. We don't see it because we are so busy putting clothes on our
thoughts that we don't see their nakedness. If we could for a moment make our mind like a mirror that
reflects all that appears before it, without attaching to some things and rejecting others, judging this as
beautiful and that as ugly, fearing this and longing for that, if like a mirror we could simply reflect
what appears and no more, we will begin to understand meditation. "When the mind moves, ten thousand
things are created; but when the mind is at rest, all things return to stillness."
*** *** ***
Thought for the Day: Feb 18, 2010
Being grounded is an essential element of meditation practice. When we arise from our meditation
cushion, this sense of being grounded should be maintained as much as possible. Like a boat anchored
in a sea, that drifts about only to the length of the anchor's rope, so should our thoughts connect us to
our meditation cushion long after our session has ended and we are going about our daily activities.
Post meditation is an opportunity to reflect our meditation in real world situations. Meditation is like
shadow boxing; post meditation is the real thing. This is why post meditation should be given special
attention, it is here where we face the real opponent and weaknesses exposed.
*** *** ***
Being grounded is an essential element of meditation practice. When we arise from our meditation
cushion, this sense of being grounded should be maintained as much as possible. Like a boat anchored
in a sea, that drifts about only to the length of the anchor's rope, so should our thoughts connect us to
our meditation cushion long after our session has ended and we are going about our daily activities.
Post meditation is an opportunity to reflect our meditation in real world situations. Meditation is like
shadow boxing; post meditation is the real thing. This is why post meditation should be given special
attention, it is here where we face the real opponent and weaknesses exposed.
*** *** ***
Thought for the Day: Feb 19, 2010
Maintaining a sense of one's meditation practice throughout the course of the day is a primary aim of
post-meditation; one not easily achieved due to numerous distractions inherent within our everyday
lives. Our vulnerability to distractions can be diminished by practicing singleness of purpose and viewing
all actions as offerings. Singleness of purpose is having a clear sense of purpose when doing things and
avoiding actions that diminish this sense of purpose. As much as possible, we remain on topic and
disciplined.
When activities become routine, we tend to invite distraction by allowing our mind to wander, or
taking on additional activities. Soon we find ourselves doing ten things at once, none of them with
mindfulness, or a sense of purpose. Our energy has become scattered.
It is far better to be bored than scattered. Boredom can be overcome by finding fault with the
boredom and realizing that it is not the action that is boring, but our failure to engage with it. If we
live by the premise that even the simplest activity can reveal the nature of the mind; we will fault
ourselves rather than the activity for our failure to become engaged.
Activities offer a sense of satisfaction that is not limited to the face value of the activity; there is always
a twofold dynamic working within everything that we do. On one level we may be washing the dishes
to fulfil a responsibility; on another we are making an offering by performing the task fully engaged
and mindful. There are no thoughts of doing anything else. Leaving words unsaid, that can be left
unsaid, actions undone, that can be left undone, we will say what need be said, and do what need be
done, and see clearly the Path that is hidden within ordinary activities.
*** *** ***
Maintaining a sense of one's meditation practice throughout the course of the day is a primary aim of
post-meditation; one not easily achieved due to numerous distractions inherent within our everyday
lives. Our vulnerability to distractions can be diminished by practicing singleness of purpose and viewing
all actions as offerings. Singleness of purpose is having a clear sense of purpose when doing things and
avoiding actions that diminish this sense of purpose. As much as possible, we remain on topic and
disciplined.
When activities become routine, we tend to invite distraction by allowing our mind to wander, or
taking on additional activities. Soon we find ourselves doing ten things at once, none of them with
mindfulness, or a sense of purpose. Our energy has become scattered.
It is far better to be bored than scattered. Boredom can be overcome by finding fault with the
boredom and realizing that it is not the action that is boring, but our failure to engage with it. If we
live by the premise that even the simplest activity can reveal the nature of the mind; we will fault
ourselves rather than the activity for our failure to become engaged.
Activities offer a sense of satisfaction that is not limited to the face value of the activity; there is always
a twofold dynamic working within everything that we do. On one level we may be washing the dishes
to fulfil a responsibility; on another we are making an offering by performing the task fully engaged
and mindful. There are no thoughts of doing anything else. Leaving words unsaid, that can be left
unsaid, actions undone, that can be left undone, we will say what need be said, and do what need be
done, and see clearly the Path that is hidden within ordinary activities.
*** *** ***
Thought for the Day: Feb 20, 2010
When we look into the thought "Who am I?" a feeling of "doubt" should emerge from the inquiry.
Inquiry is not only a rational adventure towards self discovery; but one that is also accompanied by
feeling, a feeling of doubt that becomes stronger as our inquiry deepens. It is not a pleasant feeling; but
an important one to give rise to. Without it, self inquiry would be but dry detached analyses; it is the
feeling of doubt that makes our inquiry a subjective experience, often tortuous, but full of life, vibrant,
and never dry.
*** *** ***
When we look into the thought "Who am I?" a feeling of "doubt" should emerge from the inquiry.
Inquiry is not only a rational adventure towards self discovery; but one that is also accompanied by
feeling, a feeling of doubt that becomes stronger as our inquiry deepens. It is not a pleasant feeling; but
an important one to give rise to. Without it, self inquiry would be but dry detached analyses; it is the
feeling of doubt that makes our inquiry a subjective experience, often tortuous, but full of life, vibrant,
and never dry.
*** *** ***
Thought for the Day: Feb 21, 2010
When we recite mantras while driving our car, shopping for groceries, cooking, cleaning, or other
activities of our day, it is important that we guard against mental laxity. Mantras are sacred syllables, and
our knowing this sometimes gets in the way of reciting them correctly. This happens when we begin to
adopt the view that as long as we are reciting our mantra, we can let our thoughts flow freely here and
there. This view leads to mental laxity and diminishes the merit of our recitation.
*** *** ***
When we recite mantras while driving our car, shopping for groceries, cooking, cleaning, or other
activities of our day, it is important that we guard against mental laxity. Mantras are sacred syllables, and
our knowing this sometimes gets in the way of reciting them correctly. This happens when we begin to
adopt the view that as long as we are reciting our mantra, we can let our thoughts flow freely here and
there. This view leads to mental laxity and diminishes the merit of our recitation.
*** *** ***
Thought for the Day: Feb 22, 2010
Consistency is an important aspect of meditation and having a place in our home for meditation
makes consistency more likely. We have places we eat, sleep, relieve ourselves, watch TV, etc.; most
homes are not designed for meditators, however, so you seldom see a shrine room "purpose built."
But, this should not deter us; even if we have a small apartment, with a little effort and the sacrifice of
a few square feet, we can create a little shrine, a shelf for a few sacred books, and a mat and cushion to
sit upon. Closets are an excellent option, too, if you can think of a creative alternative for whatever
you got stored in it. Once a space is created we will find ourselves meditating more often.
*** *** ***
Consistency is an important aspect of meditation and having a place in our home for meditation
makes consistency more likely. We have places we eat, sleep, relieve ourselves, watch TV, etc.; most
homes are not designed for meditators, however, so you seldom see a shrine room "purpose built."
But, this should not deter us; even if we have a small apartment, with a little effort and the sacrifice of
a few square feet, we can create a little shrine, a shelf for a few sacred books, and a mat and cushion to
sit upon. Closets are an excellent option, too, if you can think of a creative alternative for whatever
you got stored in it. Once a space is created we will find ourselves meditating more often.
*** *** ***
Thought for the Day: Feb 23, 2010
Knowing what you are doing is simple mindfulness. This does not mean that when you walk into the
living room to get something you must imagine the object or say to yourself what you are doing; but if
upon arriving in the living room, you realize you forgot why you went there, you have lost
mindfulness. The host and guest positions were used in Chinese Buddhism as an aid to understanding
mindfulness. In the example given, arriving at the destination with a question mark in mind would be
considered falling into the guest position, because you are no longer a host of your own intention; when
you recall what you set out to do, you will do that task not as a host, but as a guest, because you have
allowed yourself to become a servant of your own idea.
Our ideas should serve us; and they will if we maintain the host position and perform them with
intention. Whatever we do should be accompanied by a sense of clarity and engagement, no matter
how common place the task. When we find ourselves being reminded of our own intentions, those
actions will be less meritorious, because we are performing them from the guest position. We are
simply working our way from the guest to the host. Naturally, if we had never left the host position, our
actions would be more meritorious and have greater potential.
*** *** ***
Knowing what you are doing is simple mindfulness. This does not mean that when you walk into the
living room to get something you must imagine the object or say to yourself what you are doing; but if
upon arriving in the living room, you realize you forgot why you went there, you have lost
mindfulness. The host and guest positions were used in Chinese Buddhism as an aid to understanding
mindfulness. In the example given, arriving at the destination with a question mark in mind would be
considered falling into the guest position, because you are no longer a host of your own intention; when
you recall what you set out to do, you will do that task not as a host, but as a guest, because you have
allowed yourself to become a servant of your own idea.
Our ideas should serve us; and they will if we maintain the host position and perform them with
intention. Whatever we do should be accompanied by a sense of clarity and engagement, no matter
how common place the task. When we find ourselves being reminded of our own intentions, those
actions will be less meritorious, because we are performing them from the guest position. We are
simply working our way from the guest to the host. Naturally, if we had never left the host position, our
actions would be more meritorious and have greater potential.
*** *** ***
Thought for the Day: Feb 24, 2010
Mindfulness of breathing is one of the most common forms of Buddhist meditation, one that is used
in all of its many traditions. However, many who do not practice mindfulness of breathing, ignore their
breath altogether. That is a big mistake.
Because the breath is linked with our thoughts and emotions, we can use the breath to help stabilize
our meditation, no matter what the primary topic of meditation we employ. Moreover, the breath is a
reliable mirror of the mind; when the mind is not steady the breath will be uneven, if the mind is
bumping into walls, the breath will be halting. Often an undisciplined mind is more effectively
subdued by simply regulating the breath; which may require nothing more than a simple shift of focus
away from our primary meditation topic and on to the breath. Once the mind and breath are in
harmony, we can once again focus on our primary meditation topic.
Regardless of how we meditate, a thread of awareness should always be maintained on the breath. It is
our reliable friend that will support all our spiritual efforts. The breath should be soft and flow freely
without halting. The peaks and valleys of the breath should be the same and smooth, free of jagged
edges.
There should be a sense that the breath is hollow. The breath should feel full, and that we are riding it.
Inhalation and exhalation should seamlessly merge, as if there were but one long continuous breath.
The deeper our meditation becomes, the more we will realize that the breath cannot be ignored
because it is an integral part of all meditative disciplines.
*** *** ***
Mindfulness of breathing is one of the most common forms of Buddhist meditation, one that is used
in all of its many traditions. However, many who do not practice mindfulness of breathing, ignore their
breath altogether. That is a big mistake.
Because the breath is linked with our thoughts and emotions, we can use the breath to help stabilize
our meditation, no matter what the primary topic of meditation we employ. Moreover, the breath is a
reliable mirror of the mind; when the mind is not steady the breath will be uneven, if the mind is
bumping into walls, the breath will be halting. Often an undisciplined mind is more effectively
subdued by simply regulating the breath; which may require nothing more than a simple shift of focus
away from our primary meditation topic and on to the breath. Once the mind and breath are in
harmony, we can once again focus on our primary meditation topic.
Regardless of how we meditate, a thread of awareness should always be maintained on the breath. It is
our reliable friend that will support all our spiritual efforts. The breath should be soft and flow freely
without halting. The peaks and valleys of the breath should be the same and smooth, free of jagged
edges.
There should be a sense that the breath is hollow. The breath should feel full, and that we are riding it.
Inhalation and exhalation should seamlessly merge, as if there were but one long continuous breath.
The deeper our meditation becomes, the more we will realize that the breath cannot be ignored
because it is an integral part of all meditative disciplines.
*** *** ***
Thought for the Day: Feb 25, 2010
Selfish actions feed the sense of "self;" selfless actions dissolve it. As long as the view of self is
maintained, we will not be able to escape the spinning wheel of birth and death. This is why we
should train the mind to think of the welfare of others. By placing others first, we will gradually
diminish and dissolve the view of self.
Now there are mortgage payments, kids tuitions, food on the table to pay for, car payments, and a
host of other personal responsibilities to think about; all the responsibilities a householder living in
the world. Well, that is the challenge. If you feel strongly about all these things; see if you can feel an
equal concern for the needs of others.
*** *** ***
Selfish actions feed the sense of "self;" selfless actions dissolve it. As long as the view of self is
maintained, we will not be able to escape the spinning wheel of birth and death. This is why we
should train the mind to think of the welfare of others. By placing others first, we will gradually
diminish and dissolve the view of self.
Now there are mortgage payments, kids tuitions, food on the table to pay for, car payments, and a
host of other personal responsibilities to think about; all the responsibilities a householder living in
the world. Well, that is the challenge. If you feel strongly about all these things; see if you can feel an
equal concern for the needs of others.
*** *** ***
Thought for the Day: Feb 26, 2010
A Chan saying goes: "A body without function is useless." The "body" is an "idea," any idea, but in
this sense it refers to ideas that are beneficial in the dharmic sense. "Function" is the expression of
the idea. When we study Buddhism our imagination and creative instincts are stimulated, and we are
challenged to manifest our ideas and good intention in a material and concrete way, and not simply
allow ourselves to daydream the life of a saint, but live that of a common person. In other words, we
must strive to realize the "function" of our ideas.
The contemplative Buddhist lifestyle is complemented by right action, actions that express the
Buddhist ideal of compassion for others and service. For the Buddhist, it is not enough to think in a
dharmic way, one must find ways to demonstrate these thoughts in the world. The mind of the
Buddhist who fails to realize this will be little more than a graveyard of good intentions, filled with
beneficial ideas that were allowed to die in the mind.
The picture we have of the Buddhist practitioner is often one of a meditator sitting quietly. The
active aspect does not come to mind as readily. But, if we study the lives of great Masters, they were
all very active and involved in the world about them. Meditation provides the fuel to go into the
world and make a difference. That is the obligation of every Buddhist. If our insights are not actively
expressed, however small they may be, we are not doing them justice and merely daydreaming.
*** *** ***
A Chan saying goes: "A body without function is useless." The "body" is an "idea," any idea, but in
this sense it refers to ideas that are beneficial in the dharmic sense. "Function" is the expression of
the idea. When we study Buddhism our imagination and creative instincts are stimulated, and we are
challenged to manifest our ideas and good intention in a material and concrete way, and not simply
allow ourselves to daydream the life of a saint, but live that of a common person. In other words, we
must strive to realize the "function" of our ideas.
The contemplative Buddhist lifestyle is complemented by right action, actions that express the
Buddhist ideal of compassion for others and service. For the Buddhist, it is not enough to think in a
dharmic way, one must find ways to demonstrate these thoughts in the world. The mind of the
Buddhist who fails to realize this will be little more than a graveyard of good intentions, filled with
beneficial ideas that were allowed to die in the mind.
The picture we have of the Buddhist practitioner is often one of a meditator sitting quietly. The
active aspect does not come to mind as readily. But, if we study the lives of great Masters, they were
all very active and involved in the world about them. Meditation provides the fuel to go into the
world and make a difference. That is the obligation of every Buddhist. If our insights are not actively
expressed, however small they may be, we are not doing them justice and merely daydreaming.
*** *** ***
Thought for the Day: Feb 27, 2010
Self reliance is essential for all Buddhist practitioners. It is a bit of a paradox that we are taught to
rely on our guru's instruction, and yet the essence of these teachings is self reliance. The Buddha put
it succinctly: "Be islands unto yourselves."
Each of us is responsible for our current state of being and it is we who will mold our future.
Whatever instructions we receive will be of benefit if we live up to the challenge; and if we don't
feel challenged by instructions, then we are not listening. All dharma instructions are aimed at
rooting out misconceptions, attachments, and afflictions. We should hear instructions with this in
mind, and not philosophize about their meaning.
We should always view Buddhist teachings with a mind towards application. Dharma study should
be an intimate subjective experience. It is our responsibility to root out our own afflictions and
attachments; no one can do it for us. We are responsible for what we created; the knot we tied we
must untie. Buddhism gives us the tools to do this, and we honor the teachings by doing it.
*** *** ***
Self reliance is essential for all Buddhist practitioners. It is a bit of a paradox that we are taught to
rely on our guru's instruction, and yet the essence of these teachings is self reliance. The Buddha put
it succinctly: "Be islands unto yourselves."
Each of us is responsible for our current state of being and it is we who will mold our future.
Whatever instructions we receive will be of benefit if we live up to the challenge; and if we don't
feel challenged by instructions, then we are not listening. All dharma instructions are aimed at
rooting out misconceptions, attachments, and afflictions. We should hear instructions with this in
mind, and not philosophize about their meaning.
We should always view Buddhist teachings with a mind towards application. Dharma study should
be an intimate subjective experience. It is our responsibility to root out our own afflictions and
attachments; no one can do it for us. We are responsible for what we created; the knot we tied we
must untie. Buddhism gives us the tools to do this, and we honor the teachings by doing it.
*** *** ***
Thought for the Day: Feb 28, 2010
Just as yoga teaches pliability of our physical body, meditation takes aim at pliability of our mental
body. Without pliability of our mental body, discipline in our lives becomes rigid and contrived, our
practice will feel cramped and unnatural, and progress will be slow and difficult.
A disciplined lifestyle is an essential element of Buddhist practice; but no matter how austere the
discipline, we should not feel constrained. To accomplish this we need to learn how to recognize
unnecessary energy outflows and subdue them. By eliminating unnecessary outflows we have more
energy to apply to the disciplines of a Buddhist life. Meditation creates the keen awareness and
sensitivity that will enable us to recognize and avoid unnecessary outflows.
From the time we wake up in the morning till the time we go to sleep we leak into the world. Much
of our attention is frivolously placed. Even seemingly harmless distractions consume energy and
deplete our overall supply. Discipline requires energy, and when the supply is depleted, discipline
becomes forced and contrived.
As strange as it may seem, comfort should be a quality of a disciplined lifestyle. Just as a skilled yogi
can perform the most advanced asanas with ease, so too the skill meditator can engage in a seemingly
austere lifestyle cheerfully and unconstrained. Because his mind is pliable, the dharma practitioner
can bring his active life into alignment with his spiritual goals with little effort. He is able to do this
largely because he has recognized unnecessary leaks in his life and plugged them up; the energy saved
is fuel for his dharma practice.
*** *** ***
Just as yoga teaches pliability of our physical body, meditation takes aim at pliability of our mental
body. Without pliability of our mental body, discipline in our lives becomes rigid and contrived, our
practice will feel cramped and unnatural, and progress will be slow and difficult.
A disciplined lifestyle is an essential element of Buddhist practice; but no matter how austere the
discipline, we should not feel constrained. To accomplish this we need to learn how to recognize
unnecessary energy outflows and subdue them. By eliminating unnecessary outflows we have more
energy to apply to the disciplines of a Buddhist life. Meditation creates the keen awareness and
sensitivity that will enable us to recognize and avoid unnecessary outflows.
From the time we wake up in the morning till the time we go to sleep we leak into the world. Much
of our attention is frivolously placed. Even seemingly harmless distractions consume energy and
deplete our overall supply. Discipline requires energy, and when the supply is depleted, discipline
becomes forced and contrived.
As strange as it may seem, comfort should be a quality of a disciplined lifestyle. Just as a skilled yogi
can perform the most advanced asanas with ease, so too the skill meditator can engage in a seemingly
austere lifestyle cheerfully and unconstrained. Because his mind is pliable, the dharma practitioner
can bring his active life into alignment with his spiritual goals with little effort. He is able to do this
largely because he has recognized unnecessary leaks in his life and plugged them up; the energy saved
is fuel for his dharma practice.
*** *** ***