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more thorough appreciation of what we have would better fulfill our needs. Just as the undisciplined
mind cannot rest in meditation, but flies from thought to thought, so too, in life we tend to move about
seeking change, always being lured by "updates," be it people, things, or circumstances. While change is
necessary and good sometimes, often it is unnecessary, and arises because a our failure to discover new
ways of appreciating the common place features of our lives.
Contentment brings a lot of satisfaction, but it also requires a lot of work. It takes discipline to be
contented. The mind must be trained to seek more meaning in what is at hand and refrain from casting
aside the one in exchange for another.
*** *** ***
mind cannot rest in meditation, but flies from thought to thought, so too, in life we tend to move about
seeking change, always being lured by "updates," be it people, things, or circumstances. While change is
necessary and good sometimes, often it is unnecessary, and arises because a our failure to discover new
ways of appreciating the common place features of our lives.
Contentment brings a lot of satisfaction, but it also requires a lot of work. It takes discipline to be
contented. The mind must be trained to seek more meaning in what is at hand and refrain from casting
aside the one in exchange for another.
*** *** ***
ignorance concerning the nature of our mind, and attachment to the physical body as self. In a very
broad sense, the Buddha addresses these problems with two different kinds of teachings. First he helps
us overcome the attachment to ourselves as our own physical body, by pointing out that others have the
for the welfare of others. As our concern for the well being of others grows, selfishness diminishes, and
preliminary teachings formed the first phase of the Buddha's teachings.
Ultimately there may be no self; but we all know that we have a strong sense of self. To take the ultimate
stance before one has realized the nature of the mind, can only lead to a lack of concern for the welfare of
others and a lack of personal responsibility. Because this view is so detrimental to the nature of mind
teachings, the Buddha taught that there is a sense of self that although ultimately unreal, is beneficial to
hold on a practical level, as it will help one ascend the stages of the path leading to no self. This view of an
altruistic self whose main concern is the welfare of others is a necessary preliminary to the later teachings.
When we study Buddhism and practice meditation we may segway between views of self and no self. This
should not be a source of confusion to us if we are mindful of the purpose of our practice. Teachings are
part of a whole, with every aspect serving a purpose, and therefore such notions of higher and lower are
misplaced.
*** *** ***
if the happiness we are seeking will endure. We are a consumer society with a voracious appetite for
things, people, circumstances, seldom satisfied for long before the lure of change bites us, and we are off
discarding the old and chasing something new. It is really a very tiring exercise.
"Happiness lies within" is so cliché that the words no longer have meaning. Even if we want to believe it,
the momentum of an outward seeking mind easily overwhelms pithy sayings, however wise they may be.
If we wish to turn the outward seeking momentum inward, we will have to try to understand the
philosophy behind the sayings of the wise, and ask ourselves what they saw that promoted them to say
what they did.
Through our own personal experience we can reach an understanding that will turn the mind inward.
The way to do this is simply looking there instead of elsewhere. The mind is its own lure; and the more
we look into it, the more we will realize that. While we should accept with gratitude what the world
offers us, there is no need to seek beyond what is offered. If we do this, we will have the energy we need
to look within and discover the mysterious happiness that is the nature of the mind itself.
*** *** ***
Thought for the Day: January 4, 2010
is because of outward striving that the nature of the mind remains obscure. The problem is not solved by
withdrawing from the world because nothing in the world tells us to grasp at it; this comes from our
own side. It is tempting to blame the world and isolate oneself from it; but this only works for a few very
accomplished yogis. Nor, do most religious teachers suggest it. What is necessary is to see clearly that we
create by our thinking the way the world appears to us. We can be threatened by it, tempted by it, greedy
for it, afraid of it, however we think of it, nothing in the world tells us to think of it that way.
It is not possible to appreciate the world more than one who does not seek anything from it. In
meditation and in active life non-seeking is the aim. Fully appreciating what is, and letting rest thoughts
of what is not, is living in abundance.
*** *** ***
is because of outward striving that the nature of the mind remains obscure. The problem is not solved by
withdrawing from the world because nothing in the world tells us to grasp at it; this comes from our
own side. It is tempting to blame the world and isolate oneself from it; but this only works for a few very
accomplished yogis. Nor, do most religious teachers suggest it. What is necessary is to see clearly that we
create by our thinking the way the world appears to us. We can be threatened by it, tempted by it, greedy
for it, afraid of it, however we think of it, nothing in the world tells us to think of it that way.
It is not possible to appreciate the world more than one who does not seek anything from it. In
meditation and in active life non-seeking is the aim. Fully appreciating what is, and letting rest thoughts
of what is not, is living in abundance.
*** *** ***
Thought for the Day: January 5, 2010
Feeling a sense of purpose makes us feel that we are moving forward, and not drifting about or moving
backwards. It is a sense of purpose that gives meaning to our activities and consequently our lives. Of
course, the purpose of all our daily activities are as varied as the activities themselves, demanding various
skills and thought processes. In this manner we are constantly molding ourselves and shaping ourselves
as individuals.
Those of us who engage in dharma practice have an additional task of developing a "unified" sense of
purpose; a sense of purpose that permeates and knits together all of our activities. As Buddhist
practitioners we want to establish an underlying "theme" to our lives, a sense that all our actions are
contributing to a single goal. We should view our diverse activities as opportunities to put the truths we
experience in meditation and the principles we study into practice. Routine activities only seem routine if
*** *** ***
Feeling a sense of purpose makes us feel that we are moving forward, and not drifting about or moving
backwards. It is a sense of purpose that gives meaning to our activities and consequently our lives. Of
course, the purpose of all our daily activities are as varied as the activities themselves, demanding various
skills and thought processes. In this manner we are constantly molding ourselves and shaping ourselves
as individuals.
Those of us who engage in dharma practice have an additional task of developing a "unified" sense of
purpose; a sense of purpose that permeates and knits together all of our activities. As Buddhist
practitioners we want to establish an underlying "theme" to our lives, a sense that all our actions are
contributing to a single goal. We should view our diverse activities as opportunities to put the truths we
experience in meditation and the principles we study into practice. Routine activities only seem routine if
*** *** ***
It is true that Buddhism teaches that we live in the Desire Realm, and that freedom from desire opens the
terms of abandoning them. We make vows not to do this or that, and often don't think in terms of
anything positive to do instead. Our task is made easier, however, if we think in parallel: "I will abandon
this, and do this." Having a positive complement creates positive causes that give greater support to our
effort. Also, we avoid the problem of abandoning one negative action, but finding another replaces it.
Abandoning negative action is good, but we don't want to leave any room for weeds to grow.
*** *** ***
Thought for the Day: January 7, 2010
At the time of death we will go alone; neither friends or enemies will go with us. But, our deeds, good
and bad, will follow us. The Buddha in many of his sermons points this out and constantly reminds us to
be mindful of death. This practice helps us avoid the pitfalls of clinging to life which causes so much
selfishness and fear; the main obstacles to happiness.
*** *** ***
At the time of death we will go alone; neither friends or enemies will go with us. But, our deeds, good
and bad, will follow us. The Buddha in many of his sermons points this out and constantly reminds us to
be mindful of death. This practice helps us avoid the pitfalls of clinging to life which causes so much
selfishness and fear; the main obstacles to happiness.
*** *** ***
The recitation of mantras has many levels of practice and can be used differently throughout the day
depending on the circumstances. In some instances mantra recitation can be regarded as samatha
(quiescence) meditation, and on other levels it can be regarded as vipasana (insight) meditation, all
depending on the frame of mind when reciting. For example, we may recite mantras when we are walking
to pascify the mind and disrupt fickle wandering. At other times, we may use it during meditation periods
and give it full attention. During these times we want to begin by reciting the mantra and be aware of it,
and give it full attention. During these times we want to begin by reciting the mantra and be aware of it,
and gradually look past it and focus on the mind that is doing the recitation. In this way, a steady and
gradually look past it and focus on the mind that is doing the recitation. In this way, a steady awareness of
the minds nature engages most of our attention, while the mantra comes into our awareness awareness of
the minds nature engages most of our attention, while the mantra comes into our awareness only
occasionally as the support and confirmation of our inner awareness. If we drift to far, and loose the
mantra, the meditation has been broken. If we imagine a boat tethered to an anchor by a long rope, the
boat will drift about freely, seemingly unrestricted by the rope, and only occasionally test the rope's
boundaries. If the boat breaks free of the rope, it has drifted too far, and is no longer is grounded by the
anchor. The recitation of mantras is like this. We should be firmly tethered to it, but seldom reminded of
it. This is using mantras in the vipasana sense.
*** *** ***
As Buddhism has evolved throughout the centuries we can see Masters using different imagery in their
parables, analogies, and language of religious in accordance with the lifestyles, location, and social
audience.
When we study Buddhism, we may be studying texts that span many centuries, locations, and cultures.
own life is important. Ancient teachings are as relevant today as they were centuries ago because while
appearances have changed the root of suffering hasn't.
Care must be taken when we study religious teachings to avoid any thoughts that they were meant for
another time and place, for people with a different set of circumstance and obstructions. Our effort
should always be to extract the principles being illustrated and contextualize them to fit our own life
circumstance.
*** *** ***
parables, analogies, and language of religious in accordance with the lifestyles, location, and social
audience.
When we study Buddhism, we may be studying texts that span many centuries, locations, and cultures.
own life is important. Ancient teachings are as relevant today as they were centuries ago because while
appearances have changed the root of suffering hasn't.
Care must be taken when we study religious teachings to avoid any thoughts that they were meant for
another time and place, for people with a different set of circumstance and obstructions. Our effort
should always be to extract the principles being illustrated and contextualize them to fit our own life
circumstance.
*** *** ***
When we meditate, we should not try to do too much, or go to far, in one sitting, in one month, or one
year. We should realize that there are times to pick up our load and times to lay it down. Many dharma
masters recommend short frequent session, some recommend an hour or more, and some just say sit
thing is to recognize when you have had enough without simply yielding to laziness. We should practice
the dharma with vigor and skill, but we should never allow ourselves to become fatigued. The depth of
our practice will gradually increase stage by stage, by extending the depth of our inner awareness through
carefully balancing exertion and relaxation.
*** *** ***
Thought for the Day: January 11, 2010
One should never feel afraid to be different; as long as long as we are standing for well principled ideas.
Practicing the dharma in a modern society can often test our resolve, but if we are firm we will gain the
respect of our peers.
I met a Tibetan"turlku" (reincarnate lama) recently whom I hadn't seen since he was a child. He is now
not like to appear different. Even though this is in violation of the Bhikshu precepts, he seemed to think
it OK. However, I am sure that students would have greater respect for him if he were not changing his
robes to "fit in;" and he would be more respectful towards the dharma.
peer pressure will challenge our ideals. If we remain firm, however, those who would like to bring us
down, will look up to us and be inspired.
down, will look up to us and be inspired.
*** *** ***
One should never feel afraid to be different; as long as long as we are standing for well principled ideas.
Practicing the dharma in a modern society can often test our resolve, but if we are firm we will gain the
respect of our peers.
I met a Tibetan"turlku" (reincarnate lama) recently whom I hadn't seen since he was a child. He is now
not like to appear different. Even though this is in violation of the Bhikshu precepts, he seemed to think
it OK. However, I am sure that students would have greater respect for him if he were not changing his
robes to "fit in;" and he would be more respectful towards the dharma.
peer pressure will challenge our ideals. If we remain firm, however, those who would like to bring us
down, will look up to us and be inspired.
down, will look up to us and be inspired.
*** *** ***
was corrected. If I were building something and I cut a board to short, I would have to measure again
and cut a new board. This is not correcting a mistake; but simply measuring correctly and doing it right.
In our practice of Dharma when we remove anger, lust, greed and other disturbing emotions, we do this
by contemplating them and seeing the faults of these emotions. Doing so causes us to abandon a
mistaken viewpoint, like I might a piece of wood I cut too short. However, abandoning afflictive
emotions will not automatically give rise to profitable emotions like compassion, kindness, generosity, etc.
We must cultivate them by contemplating their qualities. This is like cutting a completely new piece of
wood to replace the one discarded.
The above distinction is an important one to bear in mind because there is a tendency to try to view
afflictive emotions in a positive way and contrive many ingenious reasonings to accomplish the task. But,
however hard we may try, there is no love to be found in hate, generosity in greed, compassion in lust; to
try to find what is limitless in what is finite is a futile effort.
When we meditate the same principle applies. We do not meditate to create an enlightened state, but
rather to remove an ignorant one. Understanding the difference is important.
*** *** ***
and cut a new board. This is not correcting a mistake; but simply measuring correctly and doing it right.
In our practice of Dharma when we remove anger, lust, greed and other disturbing emotions, we do this
by contemplating them and seeing the faults of these emotions. Doing so causes us to abandon a
mistaken viewpoint, like I might a piece of wood I cut too short. However, abandoning afflictive
emotions will not automatically give rise to profitable emotions like compassion, kindness, generosity, etc.
We must cultivate them by contemplating their qualities. This is like cutting a completely new piece of
wood to replace the one discarded.
The above distinction is an important one to bear in mind because there is a tendency to try to view
afflictive emotions in a positive way and contrive many ingenious reasonings to accomplish the task. But,
however hard we may try, there is no love to be found in hate, generosity in greed, compassion in lust; to
try to find what is limitless in what is finite is a futile effort.
When we meditate the same principle applies. We do not meditate to create an enlightened state, but
rather to remove an ignorant one. Understanding the difference is important.
*** *** ***
In the same way a great Master may have many disciples, a disciple may have many Teachers. It is our
responsibility, first and foremost, to honor the Buddha's teachings. Whether we receive those teachings
around ourselves. Unfortunately, this sometimes happens.
There are many schools of Buddhism. Before modern communication became widely available these
schools often rivaled one another, each claiming a superior path. But, in modern times, there is more an
emphasis on seeing the advantages of integrating the various elements of these schools. Even though
one may belong to a "different" school than the one that is borrowed from, we realize that sometimes it
may be to our advantage to borrow from these schools, and to receive instructions from qualified
teachers who may not be our root guru. This is a far more enlightened approach, and it is bringing
traditions together.
*** *** ***
Thought for the Day: January 14, 2010
Actions motivated by likes and dislikes lock us on a narrow track that is difficult to reach beyond. The
Buddha taught sound principles to base one's actions on instead; and although these may often conflict
with our desires, they will open our eyes to an entirely new purpose in life.
Actions motivated by likes and dislikes lock us on a narrow track that is difficult to reach beyond. The
Buddha taught sound principles to base one's actions on instead; and although these may often conflict
with our desires, they will open our eyes to an entirely new purpose in life.
Thought for the Day: January 15, 2010
Those who practice Buddhism should avoid holding views unknowingly. For example, as a Buddhist we
don't believe in a soul. But, do we know why we don't? It is not enough to say that Buddhism teaches
that there is no soul; if that is our only reason, then we are no better off than if we believed in a soul.
Blind disbelief is as bad as blind beliefs. It is not proper for a Buddhist to adopt a viewpoint simply
because the Buddha said it is the correct one. The idea of soul was abandoned by the Buddha only after
duty to investigate what it was that led the Buddha to abandon his position.
Belief plays a very different role in Buddhism than it does in faith based religions. Buddhism teaches
that faith must always be supported by sound reasoning. In the example given we talked about soul, but
whether it is the idea of soul or creator or reincarnation or any one of numerous "beliefs" that define a
Buddhist, it is our obligation to always ask "why," the Buddha did; if he didn't he would have remained
a Hindu.
*** *** ***
Those who practice Buddhism should avoid holding views unknowingly. For example, as a Buddhist we
don't believe in a soul. But, do we know why we don't? It is not enough to say that Buddhism teaches
that there is no soul; if that is our only reason, then we are no better off than if we believed in a soul.
Blind disbelief is as bad as blind beliefs. It is not proper for a Buddhist to adopt a viewpoint simply
because the Buddha said it is the correct one. The idea of soul was abandoned by the Buddha only after
duty to investigate what it was that led the Buddha to abandon his position.
Belief plays a very different role in Buddhism than it does in faith based religions. Buddhism teaches
that faith must always be supported by sound reasoning. In the example given we talked about soul, but
whether it is the idea of soul or creator or reincarnation or any one of numerous "beliefs" that define a
Buddhist, it is our obligation to always ask "why," the Buddha did; if he didn't he would have remained
a Hindu.
*** *** ***
"Am I practicing correctly?" "Am I doing the correct practice?" These are two questions that are likely
and negative effect. It is positive when it leads one to investigate more deeply and it is negative when it
causes one to lose confidence.
All dharma practices are expedient devices designed to introduce us to the nature of the mind. The
incredible diversity of Buddhist teaching and meditation has this single target. When someone points to
a full moon, we look at the moon, not the finger. In similar manner, when we practice the dharma, we
look into the nature of our mind, not the finger pointing it out (the teachings, method, or practice.)
All Buddhist practice, even such foundational practices such as morality, virtue and ethics, serve the
single purpose of revealing the mind. If we don't understand this, the cultivation of morality, for
example, will cause us to become moralists, which is not the Buddha's intention. Whatever our practice
may be, it is the single intention of the Buddha, the intention which unifies all his teachings, which
should be kept before us.
*** *** ***
and negative effect. It is positive when it leads one to investigate more deeply and it is negative when it
causes one to lose confidence.
All dharma practices are expedient devices designed to introduce us to the nature of the mind. The
incredible diversity of Buddhist teaching and meditation has this single target. When someone points to
a full moon, we look at the moon, not the finger. In similar manner, when we practice the dharma, we
look into the nature of our mind, not the finger pointing it out (the teachings, method, or practice.)
All Buddhist practice, even such foundational practices such as morality, virtue and ethics, serve the
single purpose of revealing the mind. If we don't understand this, the cultivation of morality, for
example, will cause us to become moralists, which is not the Buddha's intention. Whatever our practice
may be, it is the single intention of the Buddha, the intention which unifies all his teachings, which
should be kept before us.
*** *** ***
Thought for the Day: January 17, 2010
A chameleon changes his colors to adapt to his surroundings; but whatever his color on the outside, he
remains the same within. Buddhist monks and nuns are not like chameleons, they cannot go anywhere
without advertising themselves. Even those amongst them who have no understanding or virtue
whatever, are looked up to. They are therefore subject to gathering up so much pride and vanity that
only the most vigilant among them avoids the danger. As lay practitioners, we are at an advantage. We
can be exemplary Buddhists and no one has to know about it.
*** *** ***
A chameleon changes his colors to adapt to his surroundings; but whatever his color on the outside, he
remains the same within. Buddhist monks and nuns are not like chameleons, they cannot go anywhere
without advertising themselves. Even those amongst them who have no understanding or virtue
whatever, are looked up to. They are therefore subject to gathering up so much pride and vanity that
only the most vigilant among them avoids the danger. As lay practitioners, we are at an advantage. We
can be exemplary Buddhists and no one has to know about it.
*** *** ***
Knowing when to apply energy and discipline to our practice is very important; but there are also times
when the best thing to do is simply leave ourselves alone. Surprising as it may seem, the latter is almost
as difficult as the former, and equally important.
Discontentment with samsara does not vanish simply because we have begun to lead a disciplined life
focused on self-realization. Indeed, even after years of practice it can persist and cause us to wonder if
our practice is correct. When this occurs the correct course of action is to review one's practice with a
mind towards removing any errors in it; rather than thinking of what new practice one can do that might
yield better results. If after careful review, we do not see any errors in our practice, we must simply wait.
Once a field is seeded, the farmer waits for the shoots; if they don't come as expected, he reviews the
watering, fertilizing, weather, planting, etc. and then waits with confidence. Planting new seeds is a last
resort.
Our karma seldom dances to our own tune; but unfolds in accordance with our past actions and present
circumstances. Sometimes the best thing we can do is leave ourselves alone and have faith in ourselves
and the seeds that we have planted.
The Buddha frequently used farming in his examples of dharma practice because there are so many
similarities to be drawn. Like farming, there are times to cultivate the soil and plant the seeds, and times
to wait for the harvest. Plants will only die when they are pulled upon, so one has to wait for them to
grow at their own pace. Self-realization unfolds in stages, and there is nothing we can do but watch it
unfold; being impatient is unhelpful and often harmful. A farmer protects his field and is ever watchful
for anything that threatens the hard work he has put into it. Similarly, a dharma practitioner guards his
practice and prevents weeds from creeping in that might distract him from it. It is through mindfulness,
contentment, and patience, that both the dharma partitioner and the farmer reap the rewards of their
effort.
*** *** ***
Thought for the Day: January 19, 2010
Religious systems have evolved for the single purpose of helping us find happiness that lasts and is not
dependent on external conditions.
Transient happiness is a formidable competitor to lasting happiness. Its results are quick, often instant
gratification, and relatively easy to attain. Establishing a home, a business, a relationship is an easy task
when compared to finding happiness that is not dependent on anything whatever. The two dangers of
conventional happiness are: obviously, failure, and being lured to repeatedly try, and, two, success, and a
false sense that all is well, and resting content with one's relative well being, socially and economically.
To the sage, all this is suffering because these individuals are like actors who have gotten on stage and no
longer remember who they are afterwards. We get so involved in our own lives that life passes us by.
It is difficult to remember what is already forgotten, but there are great teachers to help us face the
challenge, and many wonderful teachings, as well. While living in the world and playing the game is fine,
it shouldn't come at the expense of knowing who we are, or bringing harm to another individual.
*** *** ***
Religious systems have evolved for the single purpose of helping us find happiness that lasts and is not
dependent on external conditions.
Transient happiness is a formidable competitor to lasting happiness. Its results are quick, often instant
gratification, and relatively easy to attain. Establishing a home, a business, a relationship is an easy task
when compared to finding happiness that is not dependent on anything whatever. The two dangers of
conventional happiness are: obviously, failure, and being lured to repeatedly try, and, two, success, and a
false sense that all is well, and resting content with one's relative well being, socially and economically.
To the sage, all this is suffering because these individuals are like actors who have gotten on stage and no
longer remember who they are afterwards. We get so involved in our own lives that life passes us by.
It is difficult to remember what is already forgotten, but there are great teachers to help us face the
challenge, and many wonderful teachings, as well. While living in the world and playing the game is fine,
it shouldn't come at the expense of knowing who we are, or bringing harm to another individual.
*** *** ***
Enlightened teachers are rare gems worthy of our devotion. If we have had the good fortune to have met
or even read about such a teacher we are truly blessed. We honor them by putting their teachings into
The gap between our limited understanding and that of some of the teachers that inspire us is so great
that we cannot hope to bridge it; it seems that way, at least. But, however wide the chasm may be, it is
our responsibility to cross it. This is the responsibility we have to ourselves and our teachers.
The Buddha was once walking through a farmers field and the farmer approached him and asked: "What
is the difference between you and I?" The Buddha did not reply by saying he was in some way special or
have realized that I am the Buddha, but you have yet to realize you are."
Our teachers are often idolized as something out there, far removed from us in terms of realization.
However true this may be, it should never be an excuse for us to lead a life of simple devotion that does
not acknowledge our own potential; but instead the realization of our teachers should inspire us to ask,
"how can I achieve such realization?" Devotion and self-inquiry complement each other and both are
necessary if we are to achieve what the Buddha no doubt wished the "farmer" to achieve: recognize his
own Buddha nature (enlightened nature.)
I once read the story of a yogi who studied many years in solitude with a great enlightened master. He
served his teacher with great devotion every day, for over twenty years. As time passed, he writes, as his
realization grew, he would often forget whether it was his teacher who came to him or it was he who
came to his teacher, whether he was the teacher or the disciple. Such was his devotion that he tore down
all barriers between them. This is how we honor our teachers and ourselves.
*** *** ***
or even read about such a teacher we are truly blessed. We honor them by putting their teachings into
The gap between our limited understanding and that of some of the teachers that inspire us is so great
that we cannot hope to bridge it; it seems that way, at least. But, however wide the chasm may be, it is
our responsibility to cross it. This is the responsibility we have to ourselves and our teachers.
The Buddha was once walking through a farmers field and the farmer approached him and asked: "What
is the difference between you and I?" The Buddha did not reply by saying he was in some way special or
have realized that I am the Buddha, but you have yet to realize you are."
Our teachers are often idolized as something out there, far removed from us in terms of realization.
However true this may be, it should never be an excuse for us to lead a life of simple devotion that does
not acknowledge our own potential; but instead the realization of our teachers should inspire us to ask,
"how can I achieve such realization?" Devotion and self-inquiry complement each other and both are
necessary if we are to achieve what the Buddha no doubt wished the "farmer" to achieve: recognize his
own Buddha nature (enlightened nature.)
I once read the story of a yogi who studied many years in solitude with a great enlightened master. He
served his teacher with great devotion every day, for over twenty years. As time passed, he writes, as his
realization grew, he would often forget whether it was his teacher who came to him or it was he who
came to his teacher, whether he was the teacher or the disciple. Such was his devotion that he tore down
all barriers between them. This is how we honor our teachers and ourselves.
*** *** ***
A teacher once advised his students: "Think, think, think, think all the time." But, he was not advising
cultivating a busy mind, but rather to consciously think with a view towards genuinely engaging the mind. In
our everyday lives we are constantly thinking about many things; thoughts arise in our mind and we
think about them, like a stone skipping on the surface of a lake. Following our thoughts about in this
manner we live in their shadow. The "thinking" the teacher above was suggesting is to consciously place
our mind on an idea or a random thought and "think" about it with the intention of becoming so the
day supports meditation. It keeps the mind focused, alert, and free of fickleness. It also leaves little room
for disturbing emotions to arise.
*** *** ***
Thought for the Day: January 22, 2010
We live in an "information age." That the "information" we read about is about real people and real
suffering, is sometimes lost sight of; it simply becomes a story we follow; but it shouldn't. Instead, we
should generate genuine empathy for those visited by misfortune. We can do this by imagining a son,
daughter, or loved one in similar circumstances. This is a positive response to negative phenomena, and
even if it be on the mere level of thought, we make the world a little better and ourselves, too.
*** *** ***
We live in an "information age." That the "information" we read about is about real people and real
suffering, is sometimes lost sight of; it simply becomes a story we follow; but it shouldn't. Instead, we
should generate genuine empathy for those visited by misfortune. We can do this by imagining a son,
daughter, or loved one in similar circumstances. This is a positive response to negative phenomena, and
even if it be on the mere level of thought, we make the world a little better and ourselves, too.
*** *** ***
Thought for the Day: January 23, 2010
Buddhists are often asked about "suffering." The Buddha said, "All is suffering." It is the first truth of
surely it is not all suffering?" But, our joy is permeated by ignorance and therefore it is suffering.
Ignorance is suffering; it equally pervades our worldly joys and suffering.
"Ignorance" for the Buddhist is a lack of awareness of our own self-nature. It causes us to seek in
externals. Lifetime after lifetime we undergo countless deaths and rebirths in a never ending struggle to
find happiness, mistakenly thinking it is outside, when it is really inside. The way to end this cycle is to
turn the light inward and find happiness in the mind itself. This removes ignorance and subsequently
suffering. It is there all along; we simply don't see it because we aren't looking.
*** *** ***
Buddhists are often asked about "suffering." The Buddha said, "All is suffering." It is the first truth of
surely it is not all suffering?" But, our joy is permeated by ignorance and therefore it is suffering.
Ignorance is suffering; it equally pervades our worldly joys and suffering.
"Ignorance" for the Buddhist is a lack of awareness of our own self-nature. It causes us to seek in
externals. Lifetime after lifetime we undergo countless deaths and rebirths in a never ending struggle to
find happiness, mistakenly thinking it is outside, when it is really inside. The way to end this cycle is to
turn the light inward and find happiness in the mind itself. This removes ignorance and subsequently
suffering. It is there all along; we simply don't see it because we aren't looking.
*** *** ***
Thought for the Day: January 24, 2010
and repairing the damage can take a considerable amount of time and effort. It is not a problem that
concerns unsophisticated systems only, for hackers attack even the most developed systems.
Dharma practitioners are a little like computer systems; as their practice grows, so do threats to it. It is
almost as if our mere effort to practice the dharma wakes up our enemies. Problems we never knew
existed, are suddenly knocking at our door. It is no wonder that a Buddhist saying goes: "When the
Buddha grows a foot, the demon is already ten feet tall."
Any commitment we make to the dharma; will be met with considerable resistance. We will be
challenged at the beginning, and every step of the way. I have been practicing seriously now for well over
forty-years, and flaws in my operating systems are continually being exploited. If this weren't the case, I
would be guilty of laziness. Better weary than lazy.
*** *** ***
and repairing the damage can take a considerable amount of time and effort. It is not a problem that
concerns unsophisticated systems only, for hackers attack even the most developed systems.
Dharma practitioners are a little like computer systems; as their practice grows, so do threats to it. It is
almost as if our mere effort to practice the dharma wakes up our enemies. Problems we never knew
existed, are suddenly knocking at our door. It is no wonder that a Buddhist saying goes: "When the
Buddha grows a foot, the demon is already ten feet tall."
Any commitment we make to the dharma; will be met with considerable resistance. We will be
challenged at the beginning, and every step of the way. I have been practicing seriously now for well over
forty-years, and flaws in my operating systems are continually being exploited. If this weren't the case, I
would be guilty of laziness. Better weary than lazy.
*** *** ***
Thought for the Day: January 25, 2010
Progress comes with sacrifice; we all have something to offer, and we each know best what that is. But,
we should be mindful not to lose ourselves in the process.
*** *** ***
Progress comes with sacrifice; we all have something to offer, and we each know best what that is. But,
we should be mindful not to lose ourselves in the process.
*** *** ***
Thought for the Day: January 26, 2010
Pay attention to the voice within; and understand clearly that what it is saying may not be what you wish
to hear.
*** *** ***
Pay attention to the voice within; and understand clearly that what it is saying may not be what you wish
to hear.
*** *** ***
It is natural for us to feel stimulated by change; it is part of being human. We take vacations, we buy new
clothes, we remodel our house, we get new cars, we do different things. Change makes our life exciting, and
routines that can become like prisons. This does not have to be the case, however.
Those of us who feel our lives aren't very exciting can draw some inspiration from the lives of monastics.
Their lives are deliberately confined to routines because they believe the real challenge is seeing a new way
of viewing the familiar, and that this effort is subverted by seeking change for its own sake.
How our day looks, depends more on how we look at it, than anything else. With the right attitude
everyday is brand new, even old routines. The impulse for change and distraction is really an indication of
a lack of mental alertness and vigor, more than anything else. It should be a wake up call to pay more
attention to what is going on, than thinking that something else should be going on. It is sort of like
watching the breath in meditation. If we become bored, it is not the fault of the breath, but our own lack
of mindfulness and vigor. If we pay proper attention to the breath, it can become all absorbing. If breath
has this potential, certainly our everyday lives should have.
*** *** ***
clothes, we remodel our house, we get new cars, we do different things. Change makes our life exciting, and
routines that can become like prisons. This does not have to be the case, however.
Those of us who feel our lives aren't very exciting can draw some inspiration from the lives of monastics.
Their lives are deliberately confined to routines because they believe the real challenge is seeing a new way
of viewing the familiar, and that this effort is subverted by seeking change for its own sake.
How our day looks, depends more on how we look at it, than anything else. With the right attitude
everyday is brand new, even old routines. The impulse for change and distraction is really an indication of
a lack of mental alertness and vigor, more than anything else. It should be a wake up call to pay more
attention to what is going on, than thinking that something else should be going on. It is sort of like
watching the breath in meditation. If we become bored, it is not the fault of the breath, but our own lack
of mindfulness and vigor. If we pay proper attention to the breath, it can become all absorbing. If breath
has this potential, certainly our everyday lives should have.
*** *** ***
Thought for the Day: January 28, 2010
When the mind is still in meditation, and its stillness has extended for a considerable time, and we feel a
sense of confidence that its calm cannot be shaken, that is when we should introduce the thought: "Who
is it that is experiencing this stillness?" Without disturbing the stillness for even a moment, this thought
our gazing into it.
*** *** ***
When the mind is still in meditation, and its stillness has extended for a considerable time, and we feel a
sense of confidence that its calm cannot be shaken, that is when we should introduce the thought: "Who
is it that is experiencing this stillness?" Without disturbing the stillness for even a moment, this thought
our gazing into it.
*** *** ***
Thought for the Day: January 29, 2010
A willingness to change is one of the best qualities a dharma practitioner can possess. It is also one of
the first things a teacher looks for in a student; for he knows in such a student his energy will not be
wasted.
Old habits and ways of thinking do not die easily. They have been created over many years and often
lifetimes, and they don't disappear simply because we decide to adopt the spiritual path. Sometimes we
aggravate the problem by protecting, concealing, guarding, or justifying our faults. All this makes our
work harder in the long run, although perhaps less painful in the short term.
Meditation is like a mirror reflecting our defects. If we have the good fortune of a Masters presence, he
will do the same thing. If our meditation or our "Master" does not illumine our defects, it is a sure
indication that either the meditation or "Master" is unsuitable.
Although spiritual practice increases awareness and this brings a certain sense of inner well being and
happiness; it inevitably make us aware that we have to change. Change will mean going against our normal
flow, following the path of most resistance. We naturally tend to resist change, because our established we
may find it difficult to give up the old one. However, correct meditation and a good teacher, will make it
possible, if we are willing to change.
*** *** ***
A willingness to change is one of the best qualities a dharma practitioner can possess. It is also one of
the first things a teacher looks for in a student; for he knows in such a student his energy will not be
wasted.
Old habits and ways of thinking do not die easily. They have been created over many years and often
lifetimes, and they don't disappear simply because we decide to adopt the spiritual path. Sometimes we
aggravate the problem by protecting, concealing, guarding, or justifying our faults. All this makes our
work harder in the long run, although perhaps less painful in the short term.
Meditation is like a mirror reflecting our defects. If we have the good fortune of a Masters presence, he
will do the same thing. If our meditation or our "Master" does not illumine our defects, it is a sure
indication that either the meditation or "Master" is unsuitable.
Although spiritual practice increases awareness and this brings a certain sense of inner well being and
happiness; it inevitably make us aware that we have to change. Change will mean going against our normal
flow, following the path of most resistance. We naturally tend to resist change, because our established we
may find it difficult to give up the old one. However, correct meditation and a good teacher, will make it
possible, if we are willing to change.
*** *** ***
in ever improved containers to keep it fresh. We further guard freshness by putting much of it in the frig.
We insulate ourselves from the elements with clothes, and we live in houses. Watches are sealed and our
to think in terms of guarding and protecting; a fortress mentality.
When we meditate, we can do so with the gates open or closed. Generally speaking the natural approach
is to keep disturbing thoughts and emotions out; and we tend to use meditation as a fortress building
mechanism. Even though this approach is wrong, it is natural because of the way we live as described
above. We are conditioned to think the way we do.
It is not surprising that many who practice the dharma have become yogis who eat what grows, live in
caves and beneath trees, walk naked or in rags, are nationless, homeless, penniless, and, with the sky for
their blanket and the earth for their bed, quite happy. But, we don't have to be that way to get the
message. While for many yogis, their chosen lifestyle is an aid to breaking down the fortress mentality
and living with an open heart; it is not suited for most of us. However, many of us do want to experience
the inner freedom they treasure. Fortunately, meditation systems have been developed to help us break
down the fortresses of our mind and develop the attitude of the yogi without the necessity of adopting
the lifestyle.
Meditation should always be open. Disturbing thoughts and emotions should not be kept out or
entertained. In our heart their should be no quiet place where disturbances should not be allowed to
enter. Meditation should not be a refuge from our normal everyday thoughts, or give us the opportunity
to isolate ourselves from them. We should know that in any passing thought, no matter how painful or
joyous, is the seed of enlightenment. In this sense, all thoughts are equal, none to be abandoned, none to
be favored; everything should be let in, but nothing allowed to stay.
*** *** ***
We insulate ourselves from the elements with clothes, and we live in houses. Watches are sealed and our
to think in terms of guarding and protecting; a fortress mentality.
When we meditate, we can do so with the gates open or closed. Generally speaking the natural approach
is to keep disturbing thoughts and emotions out; and we tend to use meditation as a fortress building
mechanism. Even though this approach is wrong, it is natural because of the way we live as described
above. We are conditioned to think the way we do.
It is not surprising that many who practice the dharma have become yogis who eat what grows, live in
caves and beneath trees, walk naked or in rags, are nationless, homeless, penniless, and, with the sky for
their blanket and the earth for their bed, quite happy. But, we don't have to be that way to get the
message. While for many yogis, their chosen lifestyle is an aid to breaking down the fortress mentality
and living with an open heart; it is not suited for most of us. However, many of us do want to experience
the inner freedom they treasure. Fortunately, meditation systems have been developed to help us break
down the fortresses of our mind and develop the attitude of the yogi without the necessity of adopting
the lifestyle.
Meditation should always be open. Disturbing thoughts and emotions should not be kept out or
entertained. In our heart their should be no quiet place where disturbances should not be allowed to
enter. Meditation should not be a refuge from our normal everyday thoughts, or give us the opportunity
to isolate ourselves from them. We should know that in any passing thought, no matter how painful or
joyous, is the seed of enlightenment. In this sense, all thoughts are equal, none to be abandoned, none to
be favored; everything should be let in, but nothing allowed to stay.
*** *** ***
achieving it.
Responsibilities seem to be a distraction when they cramp and squeeze us, forcing us to divide our
attention to many things. And yet it is our ability to be focused, completely and without distraction, that
is essential if we wish to make our active lives an extension of our mediation. All of us who are trying to
honor our responsibilities and commitment and at the same time lead a meditative lifestyle face this
dilemma.
When the mind inclines to adding something new, it is often because we are not engaged in what is. And
yet change is constantly sought; even though it undermines the very objective we wish to achieve, being
engaged and single minded in all our activities.
Before adding something new to our lives, we should ask ourselves whether or not we are engaged in
what is. If we think that something should be removed from our lives, we should ask the same question.
*** *** ***
Responsibilities seem to be a distraction when they cramp and squeeze us, forcing us to divide our
attention to many things. And yet it is our ability to be focused, completely and without distraction, that
is essential if we wish to make our active lives an extension of our mediation. All of us who are trying to
honor our responsibilities and commitment and at the same time lead a meditative lifestyle face this
dilemma.
When the mind inclines to adding something new, it is often because we are not engaged in what is. And
yet change is constantly sought; even though it undermines the very objective we wish to achieve, being
engaged and single minded in all our activities.
Before adding something new to our lives, we should ask ourselves whether or not we are engaged in
what is. If we think that something should be removed from our lives, we should ask the same question.
*** *** ***