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Thought for the Day: January 1, 2011
The Bodhisattva ideal is the motivation to achieve enlightenment for the benefit of all sentient beings.
When I meditate I bear this in mind and it creates within me a deep sense of purpose and
responsibility. I regard meditation as service to others and I realize that the deeper my meditation
becomes the more effectively my goal is achieved. If I am lax in my meditation, am dull, and
unfocused, I don't even benefit myself, how much the less others. But, if I can ride my breath, become
light and undistracted, my mind clear and free of attachment, I uplift all beings by my meditation,
because it is shared with them.
Meditation is to help us understand the workings of the mind so that we can free ourselves of false
views and attachments that bind and obstruct us. The aspiration to achieve enlightenment for the benefit
of all sentient beings is what the sutras teach us is the reason we should be meditating. It is a viewpoint
that may take many years of meditation to genuinely generate because our selfish conditioning over
countless past lives is such a force within us. I certainly have not achieved it, but feel blessed to have
at least chipped away some small fragments of selfish intention and purified my meditation to some
small degree. I am thankful to the many gurus and yogis whose absolutely pure meditation permeates
the mindstream of us less pure souls, constantly lighting our path and lifting our hearts and helping
us work through our challenges and obstacles.
* * *
The Bodhisattva ideal is the motivation to achieve enlightenment for the benefit of all sentient beings.
When I meditate I bear this in mind and it creates within me a deep sense of purpose and
responsibility. I regard meditation as service to others and I realize that the deeper my meditation
becomes the more effectively my goal is achieved. If I am lax in my meditation, am dull, and
unfocused, I don't even benefit myself, how much the less others. But, if I can ride my breath, become
light and undistracted, my mind clear and free of attachment, I uplift all beings by my meditation,
because it is shared with them.
Meditation is to help us understand the workings of the mind so that we can free ourselves of false
views and attachments that bind and obstruct us. The aspiration to achieve enlightenment for the benefit
of all sentient beings is what the sutras teach us is the reason we should be meditating. It is a viewpoint
that may take many years of meditation to genuinely generate because our selfish conditioning over
countless past lives is such a force within us. I certainly have not achieved it, but feel blessed to have
at least chipped away some small fragments of selfish intention and purified my meditation to some
small degree. I am thankful to the many gurus and yogis whose absolutely pure meditation permeates
the mindstream of us less pure souls, constantly lighting our path and lifting our hearts and helping
us work through our challenges and obstacles.
* * *
Thought for the Day: January 2, 2011
Rather than strive to attain enlightenment, begin with a mind towards removing a little bit of fault. A
more humble attitude guarantees that we will be on the path for the long haul. If your eyes are too big
at the start, you will not endure the hardship of the journey. Thus the Buddha says in the Dharmapada"
Remove the impurities off of self,
like a silversmith removes the impurities from silver,
little by little, bit by bit, and from time to time.
* * *
Rather than strive to attain enlightenment, begin with a mind towards removing a little bit of fault. A
more humble attitude guarantees that we will be on the path for the long haul. If your eyes are too big
at the start, you will not endure the hardship of the journey. Thus the Buddha says in the Dharmapada"
Remove the impurities off of self,
like a silversmith removes the impurities from silver,
little by little, bit by bit, and from time to time.
* * *
Thought for the Day: January 3, 2011
The mark of a bodhisattva is that he takes the concerns of others as his own. It is one of the most
remarkable qualities in my own teacher and one that is so difficult to emulate. Most of us who have
children and care for them can empathize with another parent's difficulty with his/her own, but we
cannot actually feel as we do for our own children. If a friend loses his home in foreclosure we
sympathize very deeply, but it is not quite the same as our own home being foreclosed upon. If a
friend or relative becomes sick with a disease it is painful for us as well, but not quite the same as if it
were ourself in the hospital. As a monk I often saw my teacher, Master Hsuan Hua, hear of the
suffering of others and on several occasions told him of my own, and it was remarkable how deep his
feelings were. His compassion was so genuine it was easy to see how he could feel the suffering of
others as if it were his own and a concern for their welfare as his own.
Most of us have a conditioned reaction to the suffering of others, almost a reflexive reaction to it. I
certainly do. We are conditioned this way. If we didn't we would not have to meditate and practice
dharma to go further. I am learning what a fault this is in light of what genuine compassion really is
when we feel the suffering, problems, difficulties of others as our own. Doing so is going to be my
emphasis in practice this coming year.
* * *
The mark of a bodhisattva is that he takes the concerns of others as his own. It is one of the most
remarkable qualities in my own teacher and one that is so difficult to emulate. Most of us who have
children and care for them can empathize with another parent's difficulty with his/her own, but we
cannot actually feel as we do for our own children. If a friend loses his home in foreclosure we
sympathize very deeply, but it is not quite the same as our own home being foreclosed upon. If a
friend or relative becomes sick with a disease it is painful for us as well, but not quite the same as if it
were ourself in the hospital. As a monk I often saw my teacher, Master Hsuan Hua, hear of the
suffering of others and on several occasions told him of my own, and it was remarkable how deep his
feelings were. His compassion was so genuine it was easy to see how he could feel the suffering of
others as if it were his own and a concern for their welfare as his own.
Most of us have a conditioned reaction to the suffering of others, almost a reflexive reaction to it. I
certainly do. We are conditioned this way. If we didn't we would not have to meditate and practice
dharma to go further. I am learning what a fault this is in light of what genuine compassion really is
when we feel the suffering, problems, difficulties of others as our own. Doing so is going to be my
emphasis in practice this coming year.
* * *
Thought for the Day: January 4, 2011
A saying goes: "If bitter cold strikes not to the bone,
Christ said: "It is easier for a camel to pass through the eye of a needle, than a rich man enter the
Kingdom of heaven."
My teacher, Master Hsuan Hua said, "Fat people can't become enlightened."
There are many such sayings throughout dharma literature, all pointing to the simple fact that the
path of self knowledge is difficult. And it doesn't get any easier as we get closer to the goal, because
the deeper our realization, the bigger the load that is heaped upon us. Living with my own Teacher,
Master Hsuan Hua, for ten years, I never ceased to be amazed by the fact that he always seemed to be
working ten times harder than anyone else. Of course he was a million times wiser and more effective,
and every move he made and every breath he took spread the dharma and benefited others, but still he
worked tirelessly, never thinking of himself. Master, Hsu Yun, worked right through till he died at one
hundred twenty, rebuilding countless monasteries and establishing Way places. The Buddha walked
the dusty Indian plains for forty-nine years giving countless sermons to teach and transform living
beings. The simple fact that there is no easy way is before us plain as day, and yet it is most on the
Western mind.
* * *
A saying goes: "If bitter cold strikes not to the bone,
Christ said: "It is easier for a camel to pass through the eye of a needle, than a rich man enter the
Kingdom of heaven."
My teacher, Master Hsuan Hua said, "Fat people can't become enlightened."
There are many such sayings throughout dharma literature, all pointing to the simple fact that the
path of self knowledge is difficult. And it doesn't get any easier as we get closer to the goal, because
the deeper our realization, the bigger the load that is heaped upon us. Living with my own Teacher,
Master Hsuan Hua, for ten years, I never ceased to be amazed by the fact that he always seemed to be
working ten times harder than anyone else. Of course he was a million times wiser and more effective,
and every move he made and every breath he took spread the dharma and benefited others, but still he
worked tirelessly, never thinking of himself. Master, Hsu Yun, worked right through till he died at one
hundred twenty, rebuilding countless monasteries and establishing Way places. The Buddha walked
the dusty Indian plains for forty-nine years giving countless sermons to teach and transform living
beings. The simple fact that there is no easy way is before us plain as day, and yet it is most on the
Western mind.
* * *
When we study the dharma we are constantly switching hats, depending on the teachings we are
studying. In Buddhist terminology this is sometimes referred to as the study of conditioned dharmas
and unconditioned dharmas, conditioned dharmas being so called worldly dharmas, and unconditioned
development.development.
food, and sleep. It is because of desire that afflictions such as anger, jealousy, hatred, greed, etc. arise
and these are the reasons that we have difficulty understanding the profound truths that deal with the
ultimate status of things. Simultaneous with the study and practice of conditioned dharmas that free
us of disturbing emotions, we study and meditate on the ultimate status of things. This is usually done
through analytical meditation and the study of philosophical treatises. Even though we may not be
ripe to understand them; their study will plant seeds that will later ripen. This is why, for example,
that The Heart Sutra, one of the loftiest and difficult to penetrate sutras on emptiness, is recited daily
Conditioned dharmas help us to transcend the five desires for wealth, sex, fame in many Buddhist
monasteries, by both novice lay and monastic people, as well as well seasoned adepts.
In our practice we should always seek balance. We should establish "worldly" goals by recognizing
our faults and striving to overcome them by riding ourselves of afflictive emotions, attachment, and
greed. At the same time, we should never doubt that we have the potential to become Buddhas, and
apply ourselves to deep meditation, study, and reason.
* * *
Again, we may say "I am injured" when only the arm is injured, in which case it is the body the "I" is
the possessor of the body. When we say, I am jealous or angry or happy, etc we are imputing the "I"
before any thought arises the sense of "I" arises. It is the root of all thought, but to whom does this
"I" thought arise. Can we find a sense of who we are apart from the first personal pronoun? Can the
"I" be the appropriator of the body and the body at the same time. Can the "I" be a fleeting mental
state? Can the "I" be found apart from experience?
It is said that when we inquire into the question "Who am I?" that no answer can be found. So in a
sense, the cat is out of the bag. So what is the sense of asking? The reason we ask the question is to
find out for ourselves that there is no answer. If there were an answer, what peace could such an answer
bring? But, to thoroughly investigate the question, and find out for ourselves that the "I" cannot be
found confined to any cubbyhole of understanding we could place it in, that it is beyond all categories
of understanding, or a familiar frame of reference we are comfortable with, knowing this itself brings
peace and understanding.
* * *
the possessor of the body. When we say, I am jealous or angry or happy, etc we are imputing the "I"
before any thought arises the sense of "I" arises. It is the root of all thought, but to whom does this
"I" thought arise. Can we find a sense of who we are apart from the first personal pronoun? Can the
"I" be the appropriator of the body and the body at the same time. Can the "I" be a fleeting mental
state? Can the "I" be found apart from experience?
It is said that when we inquire into the question "Who am I?" that no answer can be found. So in a
sense, the cat is out of the bag. So what is the sense of asking? The reason we ask the question is to
find out for ourselves that there is no answer. If there were an answer, what peace could such an answer
bring? But, to thoroughly investigate the question, and find out for ourselves that the "I" cannot be
found confined to any cubbyhole of understanding we could place it in, that it is beyond all categories
of understanding, or a familiar frame of reference we are comfortable with, knowing this itself brings
peace and understanding.
* * *
Thought for the Day: January 8, 2011
A saying goes, "two people who like to be surpassed are a father and a guru (religious teacher.)
It is the mark of a great teacher, whether it be a parent or religious teacher (or both,) that no goal, no
matter how ambitious, seems out of reach.
* * *
A saying goes, "two people who like to be surpassed are a father and a guru (religious teacher.)
It is the mark of a great teacher, whether it be a parent or religious teacher (or both,) that no goal, no
matter how ambitious, seems out of reach.
* * *
Thought for the Day: January 9, 2011
serve us very well. The two mutually support one another. We use the faculty of reason to question
who we are, and dive into the nature of the world we live in and our place in it. Devotion is based on
towards the teacher and the teaching that will help us to discover the true nature beyond all
appearances. We examine the teacher and teaching with the eye of reason and never practice
devotion without a sense of security that the teaching and teacher are both sound. Once this is
satisfied it is easy to strengthen our devotion to both the teacher and teaching.
serve us very well. The two mutually support one another. We use the faculty of reason to question
who we are, and dive into the nature of the world we live in and our place in it. Devotion is based on
towards the teacher and the teaching that will help us to discover the true nature beyond all
appearances. We examine the teacher and teaching with the eye of reason and never practice
devotion without a sense of security that the teaching and teacher are both sound. Once this is
satisfied it is easy to strengthen our devotion to both the teacher and teaching.
Thought for the Day: January 10, 2011
I begin everyday as if I am making a soup and my actions are the ingredients that I stir into it. As the
day goes on I periodically taste the soup trying always to harmonize the ingredients to make sure at
spoiled the soup.
* * *
It is easier to make progress by keeping one's practice simple. Today, with so many teachings
available it can happen that we try to stir too many ingredients into the pot. It is OK to shop around
a bit, but we should do so with an eye towards finding a particular practice that suits us and sticking
with it. A Master once said, "By sticking with one teaching and penetrating it, I penetrated all
teachings." If however, we try to understand many teachings, we will likely end up not understanding
any. It is our responsibility to build a focused and balanced practice. It is this that enables us to listen
to and derive benefit from many other teachings, and indeed see the thread that links them together.
* * *
I begin everyday as if I am making a soup and my actions are the ingredients that I stir into it. As the
day goes on I periodically taste the soup trying always to harmonize the ingredients to make sure at
spoiled the soup.
* * *
It is easier to make progress by keeping one's practice simple. Today, with so many teachings
available it can happen that we try to stir too many ingredients into the pot. It is OK to shop around
a bit, but we should do so with an eye towards finding a particular practice that suits us and sticking
with it. A Master once said, "By sticking with one teaching and penetrating it, I penetrated all
teachings." If however, we try to understand many teachings, we will likely end up not understanding
any. It is our responsibility to build a focused and balanced practice. It is this that enables us to listen
to and derive benefit from many other teachings, and indeed see the thread that links them together.
* * *
Thought for the Day: January 11, 2011
The Taoist master Chaung Tse said, "I don't know about doing things, I just know about leaving
things alone."
In our Western culture great emphasis is placed on doing things and achievement and it may seem
like a lazy man's philosophy to perfect the art of not doing things. But, it is the Taoist's belief that by
our doing we get in our own way and prevent ourselves from allowing the natural forces of our being
to take over and work through us. Therefore, when a Taoist talks about leaving things alone, he is really
talking about getting out of the way of life's unfolding.
In Western culture doing things is often our way of running from who we really are. Even when we
have nothing to do, we look for something to do. This is not a fault, but rather a human condition,
one that can be unlearned.
* * *
The Taoist master Chaung Tse said, "I don't know about doing things, I just know about leaving
things alone."
In our Western culture great emphasis is placed on doing things and achievement and it may seem
like a lazy man's philosophy to perfect the art of not doing things. But, it is the Taoist's belief that by
our doing we get in our own way and prevent ourselves from allowing the natural forces of our being
to take over and work through us. Therefore, when a Taoist talks about leaving things alone, he is really
talking about getting out of the way of life's unfolding.
In Western culture doing things is often our way of running from who we really are. Even when we
have nothing to do, we look for something to do. This is not a fault, but rather a human condition,
one that can be unlearned.
* * *
Within each experience is a seed which is its lesson.
* * *
I decided to go someplace today and not invite myself along and had a very, very good time.
* * *
"That which cometh of itself, being a Divine gift, is not to be avoided." This saying is from, Tibetan
those who pick and choose." Often what is harsh to our ears will bring the most benefit if we own it.
Thought for the Day: January 14, 2011
Once you have received teachings from a great master, it is the observation of the daily affairs of our
life and the people in it that will demonstrate their truth to you.
* * *
Once you have received teachings from a great master, it is the observation of the daily affairs of our
life and the people in it that will demonstrate their truth to you.
* * *
* * *
Thought for the Day: January 16, 2011
Just as a skilled archer does not pull his bow too lightly, for fear of not reaching the mark, nor to
strongly for fear of overshooting it, but rather finds just the right amount of exertion that will send
the Path of Purification, teach us to find balance within our meditation, not leaning too heavily on the
meditation topic, nor not enough, but anchoring the mind to it with balanced focus that does not
squeeze our thinking too much that it disappears, nor too little, that we get carried away in thought.
* * *
Generally meditation should be calm and peaceful and our face should reflect this. Sometimes the
calm and peaceful look will lean towards a strongly focused look, but we don't want to look in our
facial expression, which during meditation is as important as our posture. If we meditate
expression. This is especially true if we spend a lot of time meditating alone, as we can form bad
habits that only grow worse when left unchecked. Thank you, Radha my sweetheart, for inspiring
today's thought.
* * *
"If you want to break rules, you have to know them well." My friend, Krishna Kant Shukla, made
that breaks all the rules of composition and harmony and gets away with it beautifully. The saying,
"rules are made to be broken" has a good measure of truth in it. I lived with the strictest
disciplinarian, Master Hsuan Hua, as a monk for ten years. In our monastery we had to follow have
to be broken as circumstance demands it. And, nothing would delight my teacher more than seeing
one of his students lay a rule aside and adapt to circumstance when conditions were ripe. Not to do
so is clinging to dharmas, which is for the most part what we all do and why many opportunities are
missed.
* * *
Thought for the Day: January 20, 2011
The merit of service is diminished by the amount we talk about it.
* * *
As Buddhists, when we practice meditation we transfer the merit to all living beings, therefore
meditation carries with it an enormous responsibility. As common people we have an enormous
debt of gratitude to the Buddhas and Bodhisattvas, without whom even the aspiration to attain
enlightenment would never have dawned upon us. We can begin to repay this debt by purifying
our own intention and making our struggle a selfless one that is genuinely concerned for the
welfare of others. In deep meditation there is no difference between self and others.
* * *
The merit of service is diminished by the amount we talk about it.
* * *
As Buddhists, when we practice meditation we transfer the merit to all living beings, therefore
meditation carries with it an enormous responsibility. As common people we have an enormous
debt of gratitude to the Buddhas and Bodhisattvas, without whom even the aspiration to attain
enlightenment would never have dawned upon us. We can begin to repay this debt by purifying
our own intention and making our struggle a selfless one that is genuinely concerned for the
welfare of others. In deep meditation there is no difference between self and others.
* * *
Thought for the Day: January 21, 2011
Buddhism teaches that within each and every thought lies the seed of enlightenment. This is why in
but simply watch them. When watching thoughts equanimity is one of the most important factors;
no thoughts are rejected nor entertained, but simply allowed to rise and fall.
will not take hold and control our actions because we give them no footing in our thought.
Whatever arises we allow to arise knowing that its nature is not to endure.
* * *
Buddhism teaches that within each and every thought lies the seed of enlightenment. This is why in
but simply watch them. When watching thoughts equanimity is one of the most important factors;
no thoughts are rejected nor entertained, but simply allowed to rise and fall.
will not take hold and control our actions because we give them no footing in our thought.
Whatever arises we allow to arise knowing that its nature is not to endure.
* * *
Thought for the Day: January 22, 2011
The difference between right and wrong meditation can usually be found in the intention. The but
rather the intention interwoven into the sacred syllables. When pure intention is interwoven with
the mantra it is liberating; if the intention is not pure, no matter how sweet our utterances may be,
the mantra will be impotent.
Pure intention can be defined as the aspiration to attain enlightenment for the benefit of all benefit
from meditation. This is the natural predicament of all of us and why the practice of meditation
must be coupled with study and contemplation; for it is this deep study that when coupled with
meditation creates the right view and puts our meditation on target. In addition to study, the
opportunity to call on enlightened teachers and receive their instruction is a blessing that will help
us avoid the many pitfalls of the path and keep our footing firm.
* * *
The difference between right and wrong meditation can usually be found in the intention. The but
rather the intention interwoven into the sacred syllables. When pure intention is interwoven with
the mantra it is liberating; if the intention is not pure, no matter how sweet our utterances may be,
the mantra will be impotent.
Pure intention can be defined as the aspiration to attain enlightenment for the benefit of all benefit
from meditation. This is the natural predicament of all of us and why the practice of meditation
must be coupled with study and contemplation; for it is this deep study that when coupled with
meditation creates the right view and puts our meditation on target. In addition to study, the
opportunity to call on enlightened teachers and receive their instruction is a blessing that will help
us avoid the many pitfalls of the path and keep our footing firm.
* * *
Today I went to hear Dayamitra Swami give a talk at a friend's house. He told a story that
meditation and don't worry about the results. The story goes like this.
A man asked God to give him strength and God pointed to a large boulder and told the man to
push on it. The man pushed on it every day for some time and finally he returned to God very
frustrated saying: "I have pushed on that rock many days now and it hasn't moved; I will never
become strong pushing on that rock." But, God retorted saying; "The rock does not have to move;
just look at the muscles your developing."
Another story the Swami told comes from the life of the Buddha and goes like this: A women
whose son had died went to the Buddha crying for sympathy. The Buddha told her to go to the
village and collect rice only from houses who had not experienced a death in it and bring it to him.
The women set out begging from door to door asking the people if a death had occurred in the
house and if not to give her rice. Finally, the women returned to the Buddha at sunset and he that
every home had experienced a death in it. To this the Buddha said: "Such is the nature of existence;
what is born will die."
* * *
meditation and don't worry about the results. The story goes like this.
A man asked God to give him strength and God pointed to a large boulder and told the man to
push on it. The man pushed on it every day for some time and finally he returned to God very
frustrated saying: "I have pushed on that rock many days now and it hasn't moved; I will never
become strong pushing on that rock." But, God retorted saying; "The rock does not have to move;
just look at the muscles your developing."
Another story the Swami told comes from the life of the Buddha and goes like this: A women
whose son had died went to the Buddha crying for sympathy. The Buddha told her to go to the
village and collect rice only from houses who had not experienced a death in it and bring it to him.
The women set out begging from door to door asking the people if a death had occurred in the
house and if not to give her rice. Finally, the women returned to the Buddha at sunset and he that
every home had experienced a death in it. To this the Buddha said: "Such is the nature of existence;
what is born will die."
* * *
Thought for the Day: January 24, 2011
The "Four Limitless Minds" are Kindness, Compassion, Joy, and Giving. Of these, Joy, has a special
connotation that I really like. It is rejoicing in the happiness of others. It is becoming happy just by
seeing someone else happy. If we can learn to do this we will always be happy. Kindness, too, is can
practice this we will have no enemies. Compassion begins by first feeling compassion for oneself and
extending it to family and friends and gradually even to one's enemies. Giving is giving what one
has, where it is needed, and developing the ability to recognize the needs of others. Recognizing
others' needs and where possible showing them how to fulfill their own needs, or provide for them
oneself, is the practice of giving. These four dharmas are indispensable practices for our own
wellbeing and the wellbeing of others.
* * *
The "Four Limitless Minds" are Kindness, Compassion, Joy, and Giving. Of these, Joy, has a special
connotation that I really like. It is rejoicing in the happiness of others. It is becoming happy just by
seeing someone else happy. If we can learn to do this we will always be happy. Kindness, too, is can
practice this we will have no enemies. Compassion begins by first feeling compassion for oneself and
extending it to family and friends and gradually even to one's enemies. Giving is giving what one
has, where it is needed, and developing the ability to recognize the needs of others. Recognizing
others' needs and where possible showing them how to fulfill their own needs, or provide for them
oneself, is the practice of giving. These four dharmas are indispensable practices for our own
wellbeing and the wellbeing of others.
* * *
Thought for the Day: January 25, 2011
a daily basis or they can produce harm. Many forms of meditation regulate the breath and the heart
rate, pranayama, for example, and consistency is of paramount importance. The consequences for
not doing so can outweigh the benefits. So, when we begin a practice there should be a certain
amount of commitment to a schedule, and a routine should be established. It is best to be
conservative in the beginning and allot an amount of time that we feel comfortable with and build
upon that.
* * *
a daily basis or they can produce harm. Many forms of meditation regulate the breath and the heart
rate, pranayama, for example, and consistency is of paramount importance. The consequences for
not doing so can outweigh the benefits. So, when we begin a practice there should be a certain
amount of commitment to a schedule, and a routine should be established. It is best to be
conservative in the beginning and allot an amount of time that we feel comfortable with and build
upon that.
* * *
Thought for the Day: January 26, 2011
Life as a human is a rare opportunity. It is said that it is easier for a sea turtle who surfaces once
every hundred years to poke his head through a single disk floating in the great ocean than it is to
attain a human birth. If we don't want to drown in the sea of samsara we should use it wisely.
* * *
Life as a human is a rare opportunity. It is said that it is easier for a sea turtle who surfaces once
every hundred years to poke his head through a single disk floating in the great ocean than it is to
attain a human birth. If we don't want to drown in the sea of samsara we should use it wisely.
* * *
emotions such as anger, greed, jealousy, lust etc, should be tackled. If we become angry at that
person. When we see that person we may bite our tongue; but this is like the dog going after the
source is within our own thinking and not the object of our anger. If it were otherwise, then that
same person would make everyone angry, which is not the case. If we are lustful for a throws at a
rock a lion, the lion will go after the man. This analogy is illustrative of how disturbing members
rock a lion, the lion will go after the man. This analogy is illustrative of how disturbing members
of the opposite sex, and are constantly fighting off lustful thoughts, it will do little good to simply
of the opposite sex, and are constantly fighting off lustful thoughts, it will do little good members
remove ourselves from their company or avoid looking at them, or become a monk or a to simply
remove ourselves from their company or avoid looking at them, or become a monk or a nun. This
again is like chasing a stone. Instead we must look within our own thinking and discover why we
give rise to these thoughts, why we have a predisposition towards them, etc. By looking within we
are going to be able to root them out at the source so that they don't arise no matter what the
All disturbing emotions are caused by our own mental activity and it is by looking into our own
mind and our own way of conceptualizing that we can untangle ourselves from them.
* * *
person. When we see that person we may bite our tongue; but this is like the dog going after the
source is within our own thinking and not the object of our anger. If it were otherwise, then that
same person would make everyone angry, which is not the case. If we are lustful for a throws at a
rock a lion, the lion will go after the man. This analogy is illustrative of how disturbing members
rock a lion, the lion will go after the man. This analogy is illustrative of how disturbing members
of the opposite sex, and are constantly fighting off lustful thoughts, it will do little good to simply
of the opposite sex, and are constantly fighting off lustful thoughts, it will do little good members
remove ourselves from their company or avoid looking at them, or become a monk or a to simply
remove ourselves from their company or avoid looking at them, or become a monk or a nun. This
again is like chasing a stone. Instead we must look within our own thinking and discover why we
give rise to these thoughts, why we have a predisposition towards them, etc. By looking within we
are going to be able to root them out at the source so that they don't arise no matter what the
All disturbing emotions are caused by our own mental activity and it is by looking into our own
mind and our own way of conceptualizing that we can untangle ourselves from them.
* * *
Yesterday's "Thought" began: "It is said that if a man throws a rock at a dog, the dog will chase
after the rock; but, if a man throws a rock at a lion, the lion will go after the man." I pointed out
how important it is to go after the source of disturbing emotions rather than just particular
instances. Today I will expand more on that thought.
If we are like the "dog" and go after particular instances of disturbing emotions, we will find that
whatever the disturbing emotions we are dealing with will simply arise in a new form. If we say we
will not get angry at a particular person, for example, and don't, the anger within us will find
another person to be angry at. When we refrain from being angry at someone, it is very different
out anger itself and then of course there is no one to be angry at. The man throwing stones at a
dog will be able to throw countless stones because the dog will chase each one. But, only one stone
can be thrown at a lion. We ourselves are the source of all disturbing emotions; they do not come
from outside. If we don't want them to arise again and again, an endless masquerade of negativity,
we must recognize ourselves as the source and root them out within.
* * *
after the rock; but, if a man throws a rock at a lion, the lion will go after the man." I pointed out
how important it is to go after the source of disturbing emotions rather than just particular
instances. Today I will expand more on that thought.
If we are like the "dog" and go after particular instances of disturbing emotions, we will find that
whatever the disturbing emotions we are dealing with will simply arise in a new form. If we say we
will not get angry at a particular person, for example, and don't, the anger within us will find
another person to be angry at. When we refrain from being angry at someone, it is very different
out anger itself and then of course there is no one to be angry at. The man throwing stones at a
dog will be able to throw countless stones because the dog will chase each one. But, only one stone
can be thrown at a lion. We ourselves are the source of all disturbing emotions; they do not come
from outside. If we don't want them to arise again and again, an endless masquerade of negativity,
we must recognize ourselves as the source and root them out within.
* * *
in Buddhist terminology. Samatha by itself is not complete and must be combined with vipasana,
singing various praises to a wide variety of deities and even concepts, emptiness, for example. This
was our samatha. But we also practiced several hours of seated meditation daily, which was our
vipasana. It is vipasana that will inquire and ask "Who is the Buddha, What is emptiness, Who am I. It is
this insight meditation that deepens our understanding of what it is we are worshiping when we
do our chants and praises. The deeper our insight into the nature of the Buddha, the nature of
praises become. In other words it is praises become. In other words it is vipasanavipasana that gives
meaning and depth to our praises. that gives meaning and depth to our praises.
* * *
singing various praises to a wide variety of deities and even concepts, emptiness, for example. This
was our samatha. But we also practiced several hours of seated meditation daily, which was our
vipasana. It is vipasana that will inquire and ask "Who is the Buddha, What is emptiness, Who am I. It is
this insight meditation that deepens our understanding of what it is we are worshiping when we
do our chants and praises. The deeper our insight into the nature of the Buddha, the nature of
praises become. In other words it is praises become. In other words it is vipasanavipasana that gives
meaning and depth to our praises. that gives meaning and depth to our praises.
* * *
Thought for the Day: January 30, 2011
Meditation does not prevent negativity by keeping it out; but rather by letting it in. Negativity is
purified by allowing it to mingle seamlessly with the topic of meditation.
* * *
Meditation does not prevent negativity by keeping it out; but rather by letting it in. Negativity is
purified by allowing it to mingle seamlessly with the topic of meditation.
* * *
the dharma as it is revealed to us as an individual, paying particular attention to how the principles of
the dharma apply to our individual lives.
* * *
the dharma apply to our individual lives.
* * *