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It is better not to make a vow, than to make one you don't keep. So always consider
well the vows you make and your capability to keep it. As a monk, I remember a lay
women who requested to take the "Five Precepts," no lying, killing, sexual misconduct,
stealing, and taking intoxicants. But, she told my teacher that she doubted her ability to
keep the precept against sexual misconduct. My teacher advised her to take the four she
could keep and not worry about the one she couldn't. Eventually, years later, she took
the vow she left aside. She went on to become one of my teachers closest disciples and
has been close to the monastery for over forty years now.
* * *
Thought for the Day: Jan 2, 2011
My teacher advised a businessman: "Put people first, and the money will follow."
* * *
My teacher advised a businessman: "Put people first, and the money will follow."
* * *
The best place to recognize your possibilities is within your shortcomings.
* * *
Thought for the Day: Jan 4, 2011
Volumes have been written by saints and yogis who teach that the dharma is beyond
words and letters, and yet it is only by reading their works that you too can realize the
truth of their message.
* * *
Volumes have been written by saints and yogis who teach that the dharma is beyond
words and letters, and yet it is only by reading their works that you too can realize the
truth of their message.
* * *
Thought for the Day: Jan 5, 2011
Once I asked HH Thinley how long I should meditate in each sit. His reply was very
simple, "Until you are meditating." He told me this about twenty-five years ago and it
has been a very valuable lesson. I was accustomed to setting a time period for
meditation, perhaps an hour, as many people do and is common in dharma centers.
But, the master was saying to keep the focus on the purpose, not the time. Practicing
this way naturally makes you push harder; not necessarily longer, maybe so, maybe
not, but smarter because you naturally detach from the form of meditation and focus
more on the substance.
* * *
Once I asked HH Thinley how long I should meditate in each sit. His reply was very
simple, "Until you are meditating." He told me this about twenty-five years ago and it
has been a very valuable lesson. I was accustomed to setting a time period for
meditation, perhaps an hour, as many people do and is common in dharma centers.
But, the master was saying to keep the focus on the purpose, not the time. Practicing
this way naturally makes you push harder; not necessarily longer, maybe so, maybe
not, but smarter because you naturally detach from the form of meditation and focus
more on the substance.
* * *
Thought for the Day: Jan 6, 2011
Expectations paves disappointment's way.
* * *
Thought for the Day: Jan 7, 2011
Scriptures teach us that everything is empty by nature and therefore illusory. So why
do we become attached to this world of mere appearances? It is not because we don't
"believe" what the scriptures tell us; we may believe it is so, but we may not
understand our own beliefs. "Beliefs" should stimulate reasoned inquiry, not
assumptions. Assumptions arise because of spiritual laziness; the disinclination to
question our own beliefs and the scriptures themselves. But the scriptures, whether
the word of God or the Buddha, are dead until we question them and exercise our
discriminating wisdom to understand them and generate an inner sense of their
meaning. This is how we honor the teachings we receive.
* * *
Expectations paves disappointment's way.
* * *
Thought for the Day: Jan 7, 2011
Scriptures teach us that everything is empty by nature and therefore illusory. So why
do we become attached to this world of mere appearances? It is not because we don't
"believe" what the scriptures tell us; we may believe it is so, but we may not
understand our own beliefs. "Beliefs" should stimulate reasoned inquiry, not
assumptions. Assumptions arise because of spiritual laziness; the disinclination to
question our own beliefs and the scriptures themselves. But the scriptures, whether
the word of God or the Buddha, are dead until we question them and exercise our
discriminating wisdom to understand them and generate an inner sense of their
meaning. This is how we honor the teachings we receive.
* * *
Thought for the Day: Jan 8, 2011
Don't feel discouraged if you don't "get" what you study; if you got it there would be
no point in study. But, persistence and a sincere application of effort pays off in the
end; and what seems out of reach now, will one day be close at hand. The dharma
teachings is a path with many layers and seemingly many contradictions. This is
because, like the teachings themselves, the students too are of varying capacities. The
Buddha in his skillfulness taught many expedient teachings that led to "higher"
teachings that seemingly contradicted them. It is quite natural to be confused by this
and even feel a bit muddled; but in time a clearer picture will emerge and we will be
able to see the path most suitable to our own level of understanding and ability.
* * *
Don't feel discouraged if you don't "get" what you study; if you got it there would be
no point in study. But, persistence and a sincere application of effort pays off in the
end; and what seems out of reach now, will one day be close at hand. The dharma
teachings is a path with many layers and seemingly many contradictions. This is
because, like the teachings themselves, the students too are of varying capacities. The
Buddha in his skillfulness taught many expedient teachings that led to "higher"
teachings that seemingly contradicted them. It is quite natural to be confused by this
and even feel a bit muddled; but in time a clearer picture will emerge and we will be
able to see the path most suitable to our own level of understanding and ability.
* * *
Thought for the Day: Jan 9, 2011
There is no problem with the fact that "meditation" is associated with spiritual
practice; problems arise when "spiritual" practice is confined to meditation. For many
people the usual form of meditation feels unnatural and they feel disinclined to
practice meditation; and it is unfortunate that some of these people feel that their
spiritual quest is hampered thereby. But, this is a ridiculous assumption, that has no
scriptural basis whatsoever. If the principle functions of meditation are examined, the
generation of compassion, patience, generosity, lovering kindness, wisdom,
concentration, etc, we will see through our analyses the impossibility of meditation
having a monopoly on developing any of these qualities. The belief that it is so is a
modern phenomena in part developed by New Age self proclaimed enlightened ones
who push meditation and teach endless seminars and fill their coffers like snake oil
salesmen. But, if one were to study the actual word of the Buddha, the sutras, it will
erase all such views, For the Buddha taught meditation only as an aid to spiritual life,
not as a "spiritual" practice Per Se.
For most of us it would be best to forget about meditation as being a spiritual
practice; whether or not we practice meditation or not makes no difference; it is not a
helpful viewpoint to have. It can easily diminish the value of our ordinary activities
by a prejudice that blinds us to the spirituality of many doors that are open to us
having many forms.
Building a spiritual practice need not include meditation, going to temple and living
within the tapestries of a spiritual life. You can create your own spiritual practice that
does not confine to the usual paradigm. This is not a license to run around
unprincipled, but rather demands the breaking the usual stereo types and to finding
out for oneself how to tweak ordinary mundane activities into real spiritual practice.
Understanding the framework for this endeavor is easy as pie; implementing it is the
art and the effort.
If we study the sutras of the Buddha, he mostly elaborated on conduct and how our
affairs are to be performed, with true principle. Meditation came later, after the work
was done.
* * *
There is no problem with the fact that "meditation" is associated with spiritual
practice; problems arise when "spiritual" practice is confined to meditation. For many
people the usual form of meditation feels unnatural and they feel disinclined to
practice meditation; and it is unfortunate that some of these people feel that their
spiritual quest is hampered thereby. But, this is a ridiculous assumption, that has no
scriptural basis whatsoever. If the principle functions of meditation are examined, the
generation of compassion, patience, generosity, lovering kindness, wisdom,
concentration, etc, we will see through our analyses the impossibility of meditation
having a monopoly on developing any of these qualities. The belief that it is so is a
modern phenomena in part developed by New Age self proclaimed enlightened ones
who push meditation and teach endless seminars and fill their coffers like snake oil
salesmen. But, if one were to study the actual word of the Buddha, the sutras, it will
erase all such views, For the Buddha taught meditation only as an aid to spiritual life,
not as a "spiritual" practice Per Se.
For most of us it would be best to forget about meditation as being a spiritual
practice; whether or not we practice meditation or not makes no difference; it is not a
helpful viewpoint to have. It can easily diminish the value of our ordinary activities
by a prejudice that blinds us to the spirituality of many doors that are open to us
having many forms.
Building a spiritual practice need not include meditation, going to temple and living
within the tapestries of a spiritual life. You can create your own spiritual practice that
does not confine to the usual paradigm. This is not a license to run around
unprincipled, but rather demands the breaking the usual stereo types and to finding
out for oneself how to tweak ordinary mundane activities into real spiritual practice.
Understanding the framework for this endeavor is easy as pie; implementing it is the
art and the effort.
If we study the sutras of the Buddha, he mostly elaborated on conduct and how our
affairs are to be performed, with true principle. Meditation came later, after the work
was done.
* * *
Thought for the Day: Jan 10, 2011
I rarely go to movies; but I do enjoy a good drama once in a while. My daughter,
Mudra, is visiting me here in Hawaii and we decided the other night to go and see
"The Descendants" The movie was nothing to rave about, but we enjoyed it. The part
of the central character, Matt King, played by George Clooney, illustrates very well
what the Buddha taught about our "conditioned mind" as being unreliable and not to
be trusted or mistaken for our "True mind."
The movie opens with Matt finding out that his wife has had a terrible boating
accident and is in coma and soon to die. He has until then been a very indifferent
husband, and is overwhelmed with regrets and remorse as he sits by her hospital
bedside vowing to change if she were to regain consciousness. She never does and
dies a few days later. But, before she does, he finds out from his daughter that his
wife has been cheating on him all along. Shocked, hurt, and angry, Matt is now telling
another story to his wife who lay in a coma, and it is not a very kind one.
This reactive mind, illustrated by Matt's story, is what we generally call "our mind." It is
not, however, our True mind, but rather our conditioned mind, the mind blown about by
all the events of our lives. We are constantly on a roller coaster of ups and downs
and sometimes just listless like a boat in a windless sea. This conditioned mind is
controlled by desire and attachments, and those with fewer desires and attachments,
are blown about far less than those with strong desires and attachments. This is why
the Buddha taught that if we wish to awaken to our True, unconditioned mind, we must
first lessen our desires and attachments.
Finding a balance in our lives is essential for our own inner development. Knowing to
live within the boundries of "enough" and finding contentment there will help us
become less influenced by conditions. Our mind will gradually stop flowing out
through the five sense doors and become more centered within. This will not prevent
us from responding to the demands of the world; even enlightened people respond to
ordinary affairs; in fact they respond very well. But, no matter what goes on outside,
they will always be rooted within, like a ship anchored in a sea, that can only be
moved a little here a little there.
* * *
I rarely go to movies; but I do enjoy a good drama once in a while. My daughter,
Mudra, is visiting me here in Hawaii and we decided the other night to go and see
"The Descendants" The movie was nothing to rave about, but we enjoyed it. The part
of the central character, Matt King, played by George Clooney, illustrates very well
what the Buddha taught about our "conditioned mind" as being unreliable and not to
be trusted or mistaken for our "True mind."
The movie opens with Matt finding out that his wife has had a terrible boating
accident and is in coma and soon to die. He has until then been a very indifferent
husband, and is overwhelmed with regrets and remorse as he sits by her hospital
bedside vowing to change if she were to regain consciousness. She never does and
dies a few days later. But, before she does, he finds out from his daughter that his
wife has been cheating on him all along. Shocked, hurt, and angry, Matt is now telling
another story to his wife who lay in a coma, and it is not a very kind one.
This reactive mind, illustrated by Matt's story, is what we generally call "our mind." It is
not, however, our True mind, but rather our conditioned mind, the mind blown about by
all the events of our lives. We are constantly on a roller coaster of ups and downs
and sometimes just listless like a boat in a windless sea. This conditioned mind is
controlled by desire and attachments, and those with fewer desires and attachments,
are blown about far less than those with strong desires and attachments. This is why
the Buddha taught that if we wish to awaken to our True, unconditioned mind, we must
first lessen our desires and attachments.
Finding a balance in our lives is essential for our own inner development. Knowing to
live within the boundries of "enough" and finding contentment there will help us
become less influenced by conditions. Our mind will gradually stop flowing out
through the five sense doors and become more centered within. This will not prevent
us from responding to the demands of the world; even enlightened people respond to
ordinary affairs; in fact they respond very well. But, no matter what goes on outside,
they will always be rooted within, like a ship anchored in a sea, that can only be
moved a little here a little there.
* * *
My teacher, Master Hsuan Hua, said "some people cannot be taught." Of course, out
of context. But, what my teacher meant when he said it is that when we put forth the
effort to teach someone a better way, we should be quick to realize when that
individual is not being open to learn, and withdraw our energy. If we don't we will
only be drained. Conversely, an open individual will lift us up as much as we lift them.
* * *
of context. But, what my teacher meant when he said it is that when we put forth the
effort to teach someone a better way, we should be quick to realize when that
individual is not being open to learn, and withdraw our energy. If we don't we will
only be drained. Conversely, an open individual will lift us up as much as we lift them.
* * *
Thought for the Day: Jan 12, 2011
No matter what you do, if you don't "leave well enough alone," the task will never
leave you alone. Realizing when to leave one task aside and move on to the next is
alluding to when he said: "I don't know about doing things; I just know about leaving
things alone."
* * *
No matter what you do, if you don't "leave well enough alone," the task will never
leave you alone. Realizing when to leave one task aside and move on to the next is
alluding to when he said: "I don't know about doing things; I just know about leaving
things alone."
* * *
Thought for the Day: Jan 13, 2011
The altruistic intention to benefit all living being is called the "bodhisattva ideal." It is
the core of Buddhist practice in life, study, and meditation. It is the aspiration that
puts others before oneself. But how can we do this when we are so concerned for
our own welfare, a natural concern, at that. To begin with, before we can put others'
concerns before our own, we must analyze our own concerns until we see clearly
that we all, as living beings, share common concerns. Once this is understood we
should look into why, if all living beings have so much in common, there is a special
feeling for our own welfare. What is this self that seems more important than the other
selfs that we share the planet with? The more we look into this, the less clear the
boundries become between self and others, and greater empathy for others emerges.
This is the aim of the practice of a bodhisattva.
* * *
The altruistic intention to benefit all living being is called the "bodhisattva ideal." It is
the core of Buddhist practice in life, study, and meditation. It is the aspiration that
puts others before oneself. But how can we do this when we are so concerned for
our own welfare, a natural concern, at that. To begin with, before we can put others'
concerns before our own, we must analyze our own concerns until we see clearly
that we all, as living beings, share common concerns. Once this is understood we
should look into why, if all living beings have so much in common, there is a special
feeling for our own welfare. What is this self that seems more important than the other
selfs that we share the planet with? The more we look into this, the less clear the
boundries become between self and others, and greater empathy for others emerges.
This is the aim of the practice of a bodhisattva.
* * *
Thought for the Day: Jan 14, 2011
Making the mind quiet is not the aim of meditation. The mind is quiet.
* * *
Making the mind quiet is not the aim of meditation. The mind is quiet.
* * *
This evening I went to a neighbor's house who was hosting a gathering of students of
"Ammachi," the Hindu saint, whom I have adopted as an emanation of
Avaloketeshvara. Some of my dearest friends and sangha members who do not to call
themselves Buddhists happen to be her disciples. This evening was special because
an Indian Swami and one of Amma's closest disciples, Daiamitra Swami, was visiting
and gave a teaching.
During the question and answer session the subject turned to death and how one
should think about it. The Swami told a story that was both funny and illustrative of
an important point. The story goes like this:
A man who lived very carelessly had heard about a great yogi who had a reputation
for accurately predicting the date of death of individuals. This yogi lived in seclusion
his entire life; constantly meditating on the fragility of human life and the fact that
when we die, no matter what we have accumulated, friends, possessions, family,
businesses .... all will be left behind. He decided as a young man it was therefore
futile to try to accumulate anything except understanding of death itself. Perhaps he
felt by understanding death, by looking at it, a better understanding of life would
emerge. Many yogis believe this; they believe that the physical world veils inner
understanding, and that if the world is renounced, the true nature of mind, the source
of all happiness, will emerge.
When this recklessly living man visited this yogi, the yogi told him that he would
definitely die in seven days. It was no small jolt for the man and the yogi would not
console him and just sent him away. The man felt alone, sobered, and all former
sources of pleasures lost their appeal immediately. He went home and just thought
about his death. After seven days, however, he didn't die. When he saw the yogi again
the yogi just laughed.
The man in the story learned a valuable lesson through the yogi's expedient means
and compassion. Every moment of life is precious and should not be wasted. There
was not a single day during the ten years I was with my own teacher, Master Hsuan
Hua, that he did not say to his students to "paste birth and death on your foreheads."
Where did we come from into this world, where will we go when we die? There is
nothing that happens in between birth and death that is more important than
understanding this.
* * *
Beliefs when left unchallenged are basically "holy" assumptions. However, beliefs
that are challenged with reason and analyses can open many avenues to realization.
* * *
Thought for the Day: Jan 17, 2011
Caring for another's needs can be effective in reducing one's greed.
* * *
Caring for another's needs can be effective in reducing one's greed.
* * *
I have a heart condition called arrhythmia. My heart will go out of sync about twice a
month for 20-30 hours. It can be very exhausting, especially after it has dragged on
for a while. It happened I had one yesterday evening and I still hadn't converted this
evening when I usually teach. I was tired and was thinking about cancelling the class
so that I could rest, but thought about my own teacher, Master Hsuan Hua, who
never cancelled a teaching no matter how sick he was, especially during his old age,
which was plagued by many illnesses. So, I decided to go ahead with the class
anyway. Well, I converted while teaching class.
I wasn't surprised, to be honest. It has happened before. Mind and body are closely
connected and when we are sick it is important to engage the mind as fully as about
the irregular heart beat and it disappeared. Afterwards, I told everyone what had
happened and thanked them for being such good physicians.
* * *
Thought for the Day: Jan 19, 2011
Some people are good at keeping secrets and some are not; those who are not, over
time will have far less secrets to tell. It is the same with the inner workings of our
own mind. As we move through the Path of self discovery we should be careful to
discriminate those truths to be shared and those to be locked away.
* * *
Some people are good at keeping secrets and some are not; those who are not, over
time will have far less secrets to tell. It is the same with the inner workings of our
own mind. As we move through the Path of self discovery we should be careful to
discriminate those truths to be shared and those to be locked away.
* * *
Thought for the Day: Jan 20, 2011
When serving others in the dharmic sense, it is easy to think of the ones being served
as lower than you; a mindset that greatly diminishes the virtue and merit of the
service. While you may indeed be "higher;" maybe so, maybe not; it is an unhelpful
consideration which should be banished from the mind.
* * *
When serving others in the dharmic sense, it is easy to think of the ones being served
as lower than you; a mindset that greatly diminishes the virtue and merit of the
service. While you may indeed be "higher;" maybe so, maybe not; it is an unhelpful
consideration which should be banished from the mind.
* * *
Thought for the Day: Jan 21, 2011
In the Shurangama Sutra the Buddha picks up a scarf and ties it in six knots and then
asks his cousin, Ananda, how to untie the knots. There are a great many accomplished
masters in this assembly and lay people, as well. The Buddha pulls on the ends of the
cannot, and goes on to say that the Buddha must find the center of each knot and
work from there. If he can untie one, Ananda says, the others can be untied in similar
fashion.
The entire dialogue is a metaphor to demonstrate that living beings are tied in a knot.
represented as knots because we are bound by attachments rooted in the six sense
faculties. As long as our energy runs out into the material world and becomes
entangled with form, smells, sounds, etc, we will not be free because rather than
directing our energy to the outer world, we are drawn into it. We are servants of our
senses rather than our senses serving us. The Buddha is instructing Ananda and
others in the assembly that to see the world as it truly is, a manifestation of mind, we
must first untie the six knots.
The world is either a perfect mirror of the miraculous true mind, or a heap of
quicksand. It either reflects the nature of reality and is a source of joy and realization,
or it is a realm that binds us in attachments and false views. If instead of constantly
flowing out into the world, we can turn the outgoing energy inward, we will find the
center of the knot. If we find the center of one knot, we can find the rest as well, and
cease being drawn into the never ending cycle of attachment and confusion.
* * *
In the Shurangama Sutra the Buddha picks up a scarf and ties it in six knots and then
asks his cousin, Ananda, how to untie the knots. There are a great many accomplished
masters in this assembly and lay people, as well. The Buddha pulls on the ends of the
cannot, and goes on to say that the Buddha must find the center of each knot and
work from there. If he can untie one, Ananda says, the others can be untied in similar
fashion.
The entire dialogue is a metaphor to demonstrate that living beings are tied in a knot.
represented as knots because we are bound by attachments rooted in the six sense
faculties. As long as our energy runs out into the material world and becomes
entangled with form, smells, sounds, etc, we will not be free because rather than
directing our energy to the outer world, we are drawn into it. We are servants of our
senses rather than our senses serving us. The Buddha is instructing Ananda and
others in the assembly that to see the world as it truly is, a manifestation of mind, we
must first untie the six knots.
The world is either a perfect mirror of the miraculous true mind, or a heap of
quicksand. It either reflects the nature of reality and is a source of joy and realization,
or it is a realm that binds us in attachments and false views. If instead of constantly
flowing out into the world, we can turn the outgoing energy inward, we will find the
center of the knot. If we find the center of one knot, we can find the rest as well, and
cease being drawn into the never ending cycle of attachment and confusion.
* * *
Thought for the Day: Jan 22, 2011
Accept the world the way it appears and yourself the way you are, and realize at the
same time it is not what you think it is.
* * *
Accept the world the way it appears and yourself the way you are, and realize at the
same time it is not what you think it is.
* * *
Thought for the Day: Jan 23, 2011
Almost everything in life comes with strings attached, but many times those "strings"
can be as thick as a ship's rope. The conditions we create with other people as we
move through life should be a subject of concern for all of us. People may seem to
mean well, but often their actions are motivated by their own selfish interests, even
when they don't seem to be. Nothing comes for free, not love, not friendship, not
material things. Yet, we do need all these things and nothing says that we should not
have them But we should be very careful how these needs come our way. If we are
not careful the price we pay may be far more than what we bargained for. The great
master Seng Chao once said: "Beware of the person who is trying to help you." My
own teacher once turned down a gift of a large Buddhist Monastery and on another
not a proper one. In other words, he felt that the "conditions" of receiving the gift
were negative enough to outweigh the benefits. In our own lack of wisdom, however,
we may be inadvertently creating conditions that are negative in the long run, despite
the nice package they come in.
* * *
Almost everything in life comes with strings attached, but many times those "strings"
can be as thick as a ship's rope. The conditions we create with other people as we
move through life should be a subject of concern for all of us. People may seem to
mean well, but often their actions are motivated by their own selfish interests, even
when they don't seem to be. Nothing comes for free, not love, not friendship, not
material things. Yet, we do need all these things and nothing says that we should not
have them But we should be very careful how these needs come our way. If we are
not careful the price we pay may be far more than what we bargained for. The great
master Seng Chao once said: "Beware of the person who is trying to help you." My
own teacher once turned down a gift of a large Buddhist Monastery and on another
not a proper one. In other words, he felt that the "conditions" of receiving the gift
were negative enough to outweigh the benefits. In our own lack of wisdom, however,
we may be inadvertently creating conditions that are negative in the long run, despite
the nice package they come in.
* * *
Thought for the Day: Jan 24, 2011
Almost everything in life comes with strings attached, but many times those "strings"
can be as thick as a ship's rope. The conditions we create with other people as we
move through life should be a subject of concern for all of us. People may seem to
mean well, but often their actions are motivated by their own selfish interests, even
when they don't seem to be. Nothing comes for free, not love, not friendship, not
material things. Yet, we do need all these things and nothing says that we should not
not careful the price we pay may be far more than what we bargained for. The great
not careful the price we pay may be far more than what we bargained for. The great
master Seng Chao once said: "Beware of the person who is trying to help you." My
own teacher once turned down a gift of a large Buddhist Monastery and on another
occasion tore up a check for one million dollars because he felt that the offering was
not a proper one. In other words, he felt that the "conditions" of receiving the gift
were negative enough to outweigh the benefits. In our own lack of wisdom, however,
we may be inadvertently creating conditions that are negative in the long run, despite
the nice package they come in.
* * *
Almost everything in life comes with strings attached, but many times those "strings"
can be as thick as a ship's rope. The conditions we create with other people as we
move through life should be a subject of concern for all of us. People may seem to
mean well, but often their actions are motivated by their own selfish interests, even
when they don't seem to be. Nothing comes for free, not love, not friendship, not
material things. Yet, we do need all these things and nothing says that we should not
not careful the price we pay may be far more than what we bargained for. The great
not careful the price we pay may be far more than what we bargained for. The great
master Seng Chao once said: "Beware of the person who is trying to help you." My
own teacher once turned down a gift of a large Buddhist Monastery and on another
occasion tore up a check for one million dollars because he felt that the offering was
not a proper one. In other words, he felt that the "conditions" of receiving the gift
were negative enough to outweigh the benefits. In our own lack of wisdom, however,
we may be inadvertently creating conditions that are negative in the long run, despite
the nice package they come in.
* * *
such we represent the teaching and the teacher. But it works both ways, for if we do
Receiving teachings entails responsibility; we become custodians of the teachings. As
our part, the blessings we accumulate by living in accordance with the teachings we
receive, will help us see through difficult times in our lives.
* * *
Thought for the Day: Jan 26, 2011
Life is confusing enough without trying to figure it out.
* * *
Thought for the Day: Jan 27, 2011
Making ourself happy caps our happiness at "one;" but bringing happiness to many
people or even a few people multiplies our happiness many times. Our capacity to be
happy is only realized when we understand that true happiness is best found by
bringing happiness to others.
* * *
Making ourself happy caps our happiness at "one;" but bringing happiness to many
people or even a few people multiplies our happiness many times. Our capacity to be
happy is only realized when we understand that true happiness is best found by
bringing happiness to others.
* * *
Thought for the Day: Jan 28, 2011
Every lie to another, begins with a lie to oneself.
* * *
Thought for the Day: Jan 29, 2012
Sometimes Buddhists are accused of being nihilistic when they say that nothing
"exists," but what can be more nihilistic than saying something exists? Such a view does
not allow change.
* * *
Every lie to another, begins with a lie to oneself.
* * *
Thought for the Day: Jan 29, 2012
Sometimes Buddhists are accused of being nihilistic when they say that nothing
"exists," but what can be more nihilistic than saying something exists? Such a view does
not allow change.
* * *
a knowledge of Buddhism doesn't necessarily entail an ability to successfully apply its
principles. Knowledge (of Buddhism) can be accumulated just like money, and like
riches valued for their own sake, be of equally little value. In both cases it is not
what we accumulate, but what we do with it that is important.
* * *
Thought for the Day: Jan 31, 2012
No matter how diverse our afflictive emotions may be, as human beings they are
rooted in the same soil. Desire, attachment, and false views of individual selfhood,
are our common heritage. If instead of looking at the problem itself, we ask ourselves
"to whom arises these problems" we will find that nothing arises that does not have
craving, attachment, and false views of self as its basis. If we attack these three we
are like a "lion who attacks the man throwing the stone," if we try to solve our
problems, we are like "the dog attacking the stone."
* * *
principles. Knowledge (of Buddhism) can be accumulated just like money, and like
riches valued for their own sake, be of equally little value. In both cases it is not
what we accumulate, but what we do with it that is important.
* * *
Thought for the Day: Jan 31, 2012
No matter how diverse our afflictive emotions may be, as human beings they are
rooted in the same soil. Desire, attachment, and false views of individual selfhood,
are our common heritage. If instead of looking at the problem itself, we ask ourselves
"to whom arises these problems" we will find that nothing arises that does not have
craving, attachment, and false views of self as its basis. If we attack these three we
are like a "lion who attacks the man throwing the stone," if we try to solve our
problems, we are like "the dog attacking the stone."
* * *