Thought for the Day: July 1, 2009
position, either being or not being the body, we quickly will find that it is never fixed,
position, either being or not being the body, we quickly will find that it is never fixed,
but rather constantly fluctuating. The same is true of mental states. We are happy one
moment and sad the next and associate these mental states with the "I" accordingly.
Although we sense a firm sense of "I," when we search for it we cannot find any fixed
firm sense of "I," when we search for it we cannot find any fixed basis for it. In fact
sense of "I," when we search for it we cannot find any fixed basis for it. In fact the
basis for it. In fact the cat is out of the bag before it even gets in, because scripture
teaches us that it cannot be found. But, we can't simply take the scriptures word for it;
we cannot get off so easily. This is because the scriptures also teach that we must
constantly search for the basis of the "I" thought; we must constantly and relentlessly
inquire, "who am I." It is only through this inquiry that we can find out for ourselves that
it is unfindable. And that is where the work lies.for ourselves that it is unfindable. And
that is where the work lies.that it is unfindable. And that is where the work lies.it is
unfindable. And that is where the work lies.
position, either being or not being the body, we quickly will find that it is never fixed,
position, either being or not being the body, we quickly will find that it is never fixed,
but rather constantly fluctuating. The same is true of mental states. We are happy one
moment and sad the next and associate these mental states with the "I" accordingly.
Although we sense a firm sense of "I," when we search for it we cannot find any fixed
firm sense of "I," when we search for it we cannot find any fixed basis for it. In fact
sense of "I," when we search for it we cannot find any fixed basis for it. In fact the
basis for it. In fact the cat is out of the bag before it even gets in, because scripture
teaches us that it cannot be found. But, we can't simply take the scriptures word for it;
we cannot get off so easily. This is because the scriptures also teach that we must
constantly search for the basis of the "I" thought; we must constantly and relentlessly
inquire, "who am I." It is only through this inquiry that we can find out for ourselves that
it is unfindable. And that is where the work lies.for ourselves that it is unfindable. And
that is where the work lies.that it is unfindable. And that is where the work lies.it is
unfindable. And that is where the work lies.
Thought for the Day: July 2, 2009
and natural effect on those whom he comes into contact with. These are our teachers
and natural effect on those whom he comes into contact with. These are our teachers
who teach by virtue of their being and reveal the dharma in their every action and
without effort.without effort.
and natural effect on those whom he comes into contact with. These are our teachers
and natural effect on those whom he comes into contact with. These are our teachers
who teach by virtue of their being and reveal the dharma in their every action and
without effort.without effort.
Thought for the Day: July 3, 2009
and don't even make a beginning. This is very unfortuneate.
and don't even make a beginning. This is very unfortuneate.
When we consider begiining a dharma practice, while it is importyant to understand the
ultimate goal, we should give equal attention to our down to earth immediate goals.
Every dharma practice should begin by asking ourselves what we would like to
accomplish by it, and setting aside what we feel we are supposed to be striving for to be
"good Buddhists." if we are too focused on the mountain peak we will never walk the
trail leading to it.
and don't even make a beginning. This is very unfortuneate.
and don't even make a beginning. This is very unfortuneate.
When we consider begiining a dharma practice, while it is importyant to understand the
ultimate goal, we should give equal attention to our down to earth immediate goals.
Every dharma practice should begin by asking ourselves what we would like to
accomplish by it, and setting aside what we feel we are supposed to be striving for to be
"good Buddhists." if we are too focused on the mountain peak we will never walk the
trail leading to it.
Thought for the Day: July 4, 2009
Abandon evil doing;
Practice virtue well;
Subdue your mind;
This is Buddha's Teaching.
obstacles, and our resolve must be strong; but the path is easy to understand.
obstacles, and our resolve must be strong; but the path is easy to understand.
Evil doing is rooted in selfishness, a willingness to achieve one's aim without regard for
the harm we may bring upon others in the process. Virtue is practicing the dharma
without developing a big dharma ego in the process. It is doing good without shining the
spotlight on oneself. Virtue is often hidden. The mind will be subdued if we stop
following the thoughts of the monkey-like mind, leaping from thought to thought like a
forest monkey, and settle it into itself, absorbing ourselves into the nature of mind
itself. If we constantly watch the mind's activity as an impartial observer, we will
gradually look behind the individual thoughts and become intrigued by the source from
which all thoughts arise. This is the mind's nature and finding it settles the mind there.
This is like a monkey who finally settles on a tree with abundant fruit and feels no need
to go elsewhere. The Buddha's teaching is vast and profound and will support all our
efforts to achieve our goals.
Abandon evil doing;
Practice virtue well;
Subdue your mind;
This is Buddha's Teaching.
obstacles, and our resolve must be strong; but the path is easy to understand.
obstacles, and our resolve must be strong; but the path is easy to understand.
Evil doing is rooted in selfishness, a willingness to achieve one's aim without regard for
the harm we may bring upon others in the process. Virtue is practicing the dharma
without developing a big dharma ego in the process. It is doing good without shining the
spotlight on oneself. Virtue is often hidden. The mind will be subdued if we stop
following the thoughts of the monkey-like mind, leaping from thought to thought like a
forest monkey, and settle it into itself, absorbing ourselves into the nature of mind
itself. If we constantly watch the mind's activity as an impartial observer, we will
gradually look behind the individual thoughts and become intrigued by the source from
which all thoughts arise. This is the mind's nature and finding it settles the mind there.
This is like a monkey who finally settles on a tree with abundant fruit and feels no need
to go elsewhere. The Buddha's teaching is vast and profound and will support all our
efforts to achieve our goals.
Thought for the Day: July 5, 2009
I am visiting my The City of Ten Thousand Buddhas today, participating in the thirtieth
anniversary celebrations. Last evening during a lecture Bhikshuni Heng Chih brought
up an important point of practice that concerns how to deal with insult in our lives. She
said that when someone insults or slanders us or otherwise verbally abuses us the
burden of their evil words is their's to carry unless we react to them and respond in
kind. this is a very important point.
If we constantly maintain a vigillant mindfullness throughout the day we will always
have a strong sense of who we are and will not carry the burden of ill intended words
others fling at us. They will remain with them to carry and be their burden. As the
saying goes: hatred hurts the hater. All negative speach is similar, if you don't take
possession, you don't own it.
I am visiting my The City of Ten Thousand Buddhas today, participating in the thirtieth
anniversary celebrations. Last evening during a lecture Bhikshuni Heng Chih brought
up an important point of practice that concerns how to deal with insult in our lives. She
said that when someone insults or slanders us or otherwise verbally abuses us the
burden of their evil words is their's to carry unless we react to them and respond in
kind. this is a very important point.
If we constantly maintain a vigillant mindfullness throughout the day we will always
have a strong sense of who we are and will not carry the burden of ill intended words
others fling at us. They will remain with them to carry and be their burden. As the
saying goes: hatred hurts the hater. All negative speach is similar, if you don't take
possession, you don't own it.
Thought for the Day: July 5, 2009 (unable to post yesterday)
I am visiting my The City of Ten Thousand Buddhas today, participating in the thirtieth
anniversary celebrations. Last evening during a lecture Bhikshuni Heng Chih brought
up an important point of practice that concerns how to deal with insult in our lives.
She said that when someone insults or slanders us or otherwise verbally abuses us the
burden of their evil words is their's to carry unless we react to them and respond in
kind. this is a very important point.
If we constantly maintain a vigillant mindfullness throughout the day we will always
have a strong sense of who we are and will not carry the burden of ill intended words
others fling at us. They will remain with them to carry and be their burden. As the
saying goes: hatred hurts the hater. All negative speach is similar, if you don't take
possession, you don't own it.
Thought for the Day: July 6, 2009
I am still at the City of Ten Thousand Buddhas and yesterday the senior disciples of
my teacher discussed their time with the Master and what they are doing now, myself
included. Many involved in the discussion have been practicing now over thirty years
and it was interesting to see how varied our lives were and how each of us took the
teachings we received from the Master and expressed them in different ways. Some of
the Masters disciples are still monks and nuns, but involved in education, dharma
teaching, translation, publication, monastery buisness, and other activities. Those who
were formally monks and nuns, but are no longer, took the teachings into the world
and found varied ways of allowing the dharma to flow though their lives. Although on
a daily basis we listened to the same sutra lectures and commentary and there was no
difference in what we heard, we each found our own unique way of expressing the
teachings.
The practice of the dharma is never confining as long as we follow the basic guidelines
precepts and do not bring harm to others. There are infinite ways that we can express
the truth the teachings and it is through our own effort that we will discover how to
bring the teachings into our lives.
I am visiting my The City of Ten Thousand Buddhas today, participating in the thirtieth
anniversary celebrations. Last evening during a lecture Bhikshuni Heng Chih brought
up an important point of practice that concerns how to deal with insult in our lives.
She said that when someone insults or slanders us or otherwise verbally abuses us the
burden of their evil words is their's to carry unless we react to them and respond in
kind. this is a very important point.
If we constantly maintain a vigillant mindfullness throughout the day we will always
have a strong sense of who we are and will not carry the burden of ill intended words
others fling at us. They will remain with them to carry and be their burden. As the
saying goes: hatred hurts the hater. All negative speach is similar, if you don't take
possession, you don't own it.
Thought for the Day: July 6, 2009
I am still at the City of Ten Thousand Buddhas and yesterday the senior disciples of
my teacher discussed their time with the Master and what they are doing now, myself
included. Many involved in the discussion have been practicing now over thirty years
and it was interesting to see how varied our lives were and how each of us took the
teachings we received from the Master and expressed them in different ways. Some of
the Masters disciples are still monks and nuns, but involved in education, dharma
teaching, translation, publication, monastery buisness, and other activities. Those who
were formally monks and nuns, but are no longer, took the teachings into the world
and found varied ways of allowing the dharma to flow though their lives. Although on
a daily basis we listened to the same sutra lectures and commentary and there was no
difference in what we heard, we each found our own unique way of expressing the
teachings.
The practice of the dharma is never confining as long as we follow the basic guidelines
precepts and do not bring harm to others. There are infinite ways that we can express
the truth the teachings and it is through our own effort that we will discover how to
bring the teachings into our lives.
Thought for the Day: July 7, 2009 (July 5 and 6 in July 09 section)
does not mean that all paths are equal. This is because some approaches may be easier
does not mean that all paths are equal. This is because some approaches may be easier
for us than others, because of the particular karma we have as an individuals. So, each
of us must find the path most suitable for him, and herein often lies the difficulty.
of us must find the path most suitable for him, and herein often lies the difficulty.
But, a beginning should and must be made, and it is almost certain that we will
discover we could have treaded a better path than the one we selected. However, this
is all part of discovering "who we are" and as long as we keep that goal in focus, our
practice will gradually reveal better ways of attaining it.
does not mean that all paths are equal. This is because some approaches may be easier
does not mean that all paths are equal. This is because some approaches may be easier
for us than others, because of the particular karma we have as an individuals. So, each
of us must find the path most suitable for him, and herein often lies the difficulty.
of us must find the path most suitable for him, and herein often lies the difficulty.
But, a beginning should and must be made, and it is almost certain that we will
discover we could have treaded a better path than the one we selected. However, this
is all part of discovering "who we are" and as long as we keep that goal in focus, our
practice will gradually reveal better ways of attaining it.
Thought for the Day: July 8, 2009
Thought for the Day: July 9, 2009
Opportunity never smiles the same way twice.
Opportunity never smiles the same way twice.
Thought for the Day: July 11, 2009
than the ever changing appearances.)these changes, does not change, and it is here that
than the ever changing appearances.)these changes, does not change, and it is here that
appearances.)these changes, does not change, and it is here that our attention should
these changes, does not change, and it is here that our attention should rest (rather
appearances.)than the ever changing appearances.)our attention should rest (rather
appearances.)than the ever changing appearances.)appearances.)than the ever changing
appearances.)than the ever changing appearances.)appearances.)
than the ever changing appearances.)these changes, does not change, and it is here that
than the ever changing appearances.)these changes, does not change, and it is here that
appearances.)these changes, does not change, and it is here that our attention should
these changes, does not change, and it is here that our attention should rest (rather
appearances.)than the ever changing appearances.)our attention should rest (rather
appearances.)than the ever changing appearances.)appearances.)than the ever changing
appearances.)than the ever changing appearances.)appearances.)
Thought for the Day: July 12, 2009
What is the mind in its natural state? Teachers tell us that it is the non-abiding mind.
It, therefore, can have no location. But, how does one go about searching for
something that has no location? Certainly we cannot look North, South, East, or
West, Up or Down. It can never be where we seek it. It is certainly not something
that we can hold up and say, "I found it." Can we simply turn off our motor, give up
the search, and discover we were never apart from it.? Maybe so. But, how much
searching and hardship must we go through before arriving at that point?
What is the mind in its natural state? Teachers tell us that it is the non-abiding mind.
It, therefore, can have no location. But, how does one go about searching for
something that has no location? Certainly we cannot look North, South, East, or
West, Up or Down. It can never be where we seek it. It is certainly not something
that we can hold up and say, "I found it." Can we simply turn off our motor, give up
the search, and discover we were never apart from it.? Maybe so. But, how much
searching and hardship must we go through before arriving at that point?
Thought for the Day: July 13, 2009
No matter how much dharma practice we may do; we will still be reborn according
to our desires. Therefore, wise practitioners always seek to uplift and transform their
desires. As the saying goes; "You can't cheat the Buddha."
No matter how much dharma practice we may do; we will still be reborn according
to our desires. Therefore, wise practitioners always seek to uplift and transform their
desires. As the saying goes; "You can't cheat the Buddha."
Thought for the Day: July 14, 2009
But, this does not mean that the author should be ignored. Indeed, his observation
should serve as a warning to those setting out on the path (although, this was
obviously not his intention.) It is our responsibility to ourselves to make sure that
our practice succeeds. If we are lazy and think that we can go through the motions
of dharma practice, like a corpse dragging itself around thinking that as long as we
are going through the rituals, the rest will take care of itself, we are wrong and have
to wake up. Whether dharma practice is dead or alive depend on us; we have to do
the work.. If our practice becomes stale and we do not feel it is engaging us, if we
don't feel a keen interest and absorption in our practice, it is a sure sign that we are
simply going through the motions and need to apply more effort.
Dharma practice requires commitment and a willingness to walk the path revealed. It
demands change. If we are not willing to change, then we are not listening, and our
practice will be stale and lifeless. There is no free ride, we have to listen, change,
and walk the path our practice reveals. This means sacrifice and that is why so many
choose not to listen. They are the one's who the author above speaks of, and they
too are many.
But, this does not mean that the author should be ignored. Indeed, his observation
should serve as a warning to those setting out on the path (although, this was
obviously not his intention.) It is our responsibility to ourselves to make sure that
our practice succeeds. If we are lazy and think that we can go through the motions
of dharma practice, like a corpse dragging itself around thinking that as long as we
are going through the rituals, the rest will take care of itself, we are wrong and have
to wake up. Whether dharma practice is dead or alive depend on us; we have to do
the work.. If our practice becomes stale and we do not feel it is engaging us, if we
don't feel a keen interest and absorption in our practice, it is a sure sign that we are
simply going through the motions and need to apply more effort.
Dharma practice requires commitment and a willingness to walk the path revealed. It
demands change. If we are not willing to change, then we are not listening, and our
practice will be stale and lifeless. There is no free ride, we have to listen, change,
and walk the path our practice reveals. This means sacrifice and that is why so many
choose not to listen. They are the one's who the author above speaks of, and they
too are many.
Thought for the Day: July 15, 2009
notion, like putting a penny on a railroad track and expecting it to stop a train! A
notion, like putting a penny on a railroad track and expecting it to stop a train! A
entangled in them. Thinking causes action and action produces results and karma.
good deal of stage setting is required for us to arrive at the place where we can
passively watch our thoughts and contemplate their nature without getting
entangled in them. Thinking causes action and action produces results and karma.
This karma follows us to the meditation cushion and while positive karma is
liberating, negative karma binds us up and the thoughts rooted therein forces aspect
of our lives. If we don't support our practice in this way we cannot
succeed.themselves upon us. Conceptually, meditation practice is easy to
understand; but in practice it is very difficult to achieve. It requires a total effort
involving every aspect of our lives. If we don't support our practice in this way we
cannot succeed.
notion, like putting a penny on a railroad track and expecting it to stop a train! A
notion, like putting a penny on a railroad track and expecting it to stop a train! A
entangled in them. Thinking causes action and action produces results and karma.
good deal of stage setting is required for us to arrive at the place where we can
passively watch our thoughts and contemplate their nature without getting
entangled in them. Thinking causes action and action produces results and karma.
This karma follows us to the meditation cushion and while positive karma is
liberating, negative karma binds us up and the thoughts rooted therein forces aspect
of our lives. If we don't support our practice in this way we cannot
succeed.themselves upon us. Conceptually, meditation practice is easy to
understand; but in practice it is very difficult to achieve. It requires a total effort
involving every aspect of our lives. If we don't support our practice in this way we
cannot succeed.
Thought for the Day: July 16, 2009
I live on the beautiful island of Maui and it attracts a lot of wealthy tourists. I often
see them on the beach with the latest camera gear costing thousands of dollars,
fumbling around taking snap shots that a hundred and fifty dollar consumer camera
could do just fine. And, they wouldn't have a bulky weight on their shoulders. So,
why don't they lighten their load? Status, prestige, and because they can afford it.
Who cares about the pictures.
When camera manufactures make their cameras they make basic assumptions about
the consumer. First, and foremost, they consider the ability of the consumer and
manufacturer cameras designed to fulfill their capabilities. This is their main market
and the secondary market are the photographers mentioned above who just want
the latest thing.
Dharma Masters offer teachings in a similar manner. They teach according to the
capacity of their listeners, but realize that novices will also be attracted to advanced
teachings because their egos are so big. Today it is very easy to receive "advanced"
instruction; but we should understand that good teachers make basic assumptions
about their audiences' qualifications that they may not mention in the teaching.
Many emptiness teachings and wisdom teachings are like this. These teachings are
given under the assumption that we, the listener, maintain pure precepts and lead
disciplined lives. They also assume a good amount of background study has been
done. If we are not qualified, we will be like the rich tourist stumbling around the
beach with an expensive camera. How pitiful is that!
Looked at from another angel, it is well known that a good photographer can get
great pictures from a consumer camera. In similar manner, a good dharma
practitioner can develop advanced understanding while engaged in "beginner"
practice. The important thing in practice is sincerity of heart and a humble attitude;
there is no need for anything more than this. These two qualities open all doors.
I live on the beautiful island of Maui and it attracts a lot of wealthy tourists. I often
see them on the beach with the latest camera gear costing thousands of dollars,
fumbling around taking snap shots that a hundred and fifty dollar consumer camera
could do just fine. And, they wouldn't have a bulky weight on their shoulders. So,
why don't they lighten their load? Status, prestige, and because they can afford it.
Who cares about the pictures.
When camera manufactures make their cameras they make basic assumptions about
the consumer. First, and foremost, they consider the ability of the consumer and
manufacturer cameras designed to fulfill their capabilities. This is their main market
and the secondary market are the photographers mentioned above who just want
the latest thing.
Dharma Masters offer teachings in a similar manner. They teach according to the
capacity of their listeners, but realize that novices will also be attracted to advanced
teachings because their egos are so big. Today it is very easy to receive "advanced"
instruction; but we should understand that good teachers make basic assumptions
about their audiences' qualifications that they may not mention in the teaching.
Many emptiness teachings and wisdom teachings are like this. These teachings are
given under the assumption that we, the listener, maintain pure precepts and lead
disciplined lives. They also assume a good amount of background study has been
done. If we are not qualified, we will be like the rich tourist stumbling around the
beach with an expensive camera. How pitiful is that!
Looked at from another angel, it is well known that a good photographer can get
great pictures from a consumer camera. In similar manner, a good dharma
practitioner can develop advanced understanding while engaged in "beginner"
practice. The important thing in practice is sincerity of heart and a humble attitude;
there is no need for anything more than this. These two qualities open all doors.
Thought for the Day: July 17, 2009
On the lovely shores of Maui where I live, children often build sand castles, sand
turtles and dolphins, and lots of forts, too. The children who live here have
learned through experience that whatever they build will eventually be consumed
by the sea, often before they are even finished. Not so the tourist children, who
are often reduced to tears when the sea takes their treasured creations away. The
sea's boundless appetite does not stop the local kids from creating ever new
wonders, however, because they have come to understand that the fun is in
creating, and there is no point in attaching to castles made of sand.
Everything is impermanent; this is a central teaching of the Buddha. The houses we
build, the businesses we establish, our bodies that we care for, everything in our
life will decay and be no more. Nevertheless, we pass through life like tourist
children, as if everything has a real and substantial nature. And, we cry when we
suffer loss and are elated when success shines in the form of a new house, car, or
name plate on our office. We delight in what we create and never think of it as
impermanent. This creates attachment and when these things are taken away,
whether in this life or at the time of death, we will suffer a sense of loss. We are
after all, tourists.
Dharma practitioners, however, those who have followed the Buddha's instructions
and contemplated impermanence, know that there is nothing to attach to, that all
things are dream like creations that will not endure. They are like the local Maui
children, who laugh when the ocean claims their creations. They're soon off
building something else again, with scarcely a thought of what is past.
The only thing that does endure in everything we do, is the karma we create in
doing it. That will endure and that will follow us like a shadow. If we understand
this principle, then we will begin to see that it is not so important what we do in
life, but how we do it, the lessons we learn from doing what we do, the people we
benefit from doing what we do, the happiness we share while doing what we do.
And, if you can understand this, you'll understand how to build sand castles like a
local Maui kid.
On the lovely shores of Maui where I live, children often build sand castles, sand
turtles and dolphins, and lots of forts, too. The children who live here have
learned through experience that whatever they build will eventually be consumed
by the sea, often before they are even finished. Not so the tourist children, who
are often reduced to tears when the sea takes their treasured creations away. The
sea's boundless appetite does not stop the local kids from creating ever new
wonders, however, because they have come to understand that the fun is in
creating, and there is no point in attaching to castles made of sand.
Everything is impermanent; this is a central teaching of the Buddha. The houses we
build, the businesses we establish, our bodies that we care for, everything in our
life will decay and be no more. Nevertheless, we pass through life like tourist
children, as if everything has a real and substantial nature. And, we cry when we
suffer loss and are elated when success shines in the form of a new house, car, or
name plate on our office. We delight in what we create and never think of it as
impermanent. This creates attachment and when these things are taken away,
whether in this life or at the time of death, we will suffer a sense of loss. We are
after all, tourists.
Dharma practitioners, however, those who have followed the Buddha's instructions
and contemplated impermanence, know that there is nothing to attach to, that all
things are dream like creations that will not endure. They are like the local Maui
children, who laugh when the ocean claims their creations. They're soon off
building something else again, with scarcely a thought of what is past.
The only thing that does endure in everything we do, is the karma we create in
doing it. That will endure and that will follow us like a shadow. If we understand
this principle, then we will begin to see that it is not so important what we do in
life, but how we do it, the lessons we learn from doing what we do, the people we
benefit from doing what we do, the happiness we share while doing what we do.
And, if you can understand this, you'll understand how to build sand castles like a
local Maui kid.
Thought for the Day: July 18, 2009
As a young kid entering my last year of high school I was a 6' 4" bean poll. I
decided to join the Muscle Beach Weight Lifting Club, and do something about it.
The gym was known as the "Dungeon," a musky, large, dimly lit basement on
Fourth and Broadway in Santa Monica. I decided to train mornings before the sun
rose and this choice made me the only other person in the gym besides David
Draper, a world class body builder who won both Mr. America and Mr. Universe.
We soon became training partners and I gained eighty pounds of muscle in less
than nine months. I also learned something about dedication and discipline.
Many of the principles that we learn in life can be applied in ways other than the
way we initially acquire them. I lost interest in body building, but realized that the
principles of dedication and discipline were valuable lessons that were not
confined to the gym or body building. Now looking back forty-five years later, I
can see how much dedication and disciple has supported my effort along the many
twists and turns of the path in my quest to understand the nature of my mind.
All of us to some degree practice the dharma, but many do not realize it. People
who say, "I don't understand what Buddhist practice is all about," and such things,
could, if they simply took the time to reflect on the principles that they use to
attain what they desire in life. They would discover that they are already using
"Buddhist" principles; all that remains is for them to begin applying them to goals
that reach beyond the limitations of their current use.
There is nothing exclusively "Buddhist" about dedication, discipline, honesty,
generosity, patience, compassion and a myriad of other qualities people all have to
a greater or lesser degree, whether they have heard of the dharma or not. If each
of us took the time to contemplate a little each day to ask ourselves what guiding
principles of action were truly beneficial and resolved to strengthen those qualities
we would quite naturally discover that the "dharma" is not far off, nor is it difficult
to understand and practice. It is simply a matter of recognizing the good in what
we do and expanding it to reach beyond its current limitations. We owe it to
ourselves to do this, whether or not we decide to become Buddhists or not.
Ultimately, however, as we go deeper, we will see that all goals imaginable are not
final and choose a means to end striving.
As a young kid entering my last year of high school I was a 6' 4" bean poll. I
decided to join the Muscle Beach Weight Lifting Club, and do something about it.
The gym was known as the "Dungeon," a musky, large, dimly lit basement on
Fourth and Broadway in Santa Monica. I decided to train mornings before the sun
rose and this choice made me the only other person in the gym besides David
Draper, a world class body builder who won both Mr. America and Mr. Universe.
We soon became training partners and I gained eighty pounds of muscle in less
than nine months. I also learned something about dedication and discipline.
Many of the principles that we learn in life can be applied in ways other than the
way we initially acquire them. I lost interest in body building, but realized that the
principles of dedication and discipline were valuable lessons that were not
confined to the gym or body building. Now looking back forty-five years later, I
can see how much dedication and disciple has supported my effort along the many
twists and turns of the path in my quest to understand the nature of my mind.
All of us to some degree practice the dharma, but many do not realize it. People
who say, "I don't understand what Buddhist practice is all about," and such things,
could, if they simply took the time to reflect on the principles that they use to
attain what they desire in life. They would discover that they are already using
"Buddhist" principles; all that remains is for them to begin applying them to goals
that reach beyond the limitations of their current use.
There is nothing exclusively "Buddhist" about dedication, discipline, honesty,
generosity, patience, compassion and a myriad of other qualities people all have to
a greater or lesser degree, whether they have heard of the dharma or not. If each
of us took the time to contemplate a little each day to ask ourselves what guiding
principles of action were truly beneficial and resolved to strengthen those qualities
we would quite naturally discover that the "dharma" is not far off, nor is it difficult
to understand and practice. It is simply a matter of recognizing the good in what
we do and expanding it to reach beyond its current limitations. We owe it to
ourselves to do this, whether or not we decide to become Buddhists or not.
Ultimately, however, as we go deeper, we will see that all goals imaginable are not
final and choose a means to end striving.
Thought for the Day: July 19, 2009
If, the next time we find ourselves with nothing to do, we take a moment to sit
down and watch our mind, we will see a swarm of wildly varied and sometimes
conflicting thoughts compete for our attention. Like sharks who cannot live without
moving through the water, we are conditioned to think that we must be doing
something. And so it is that one of the competing thoughts will win our attention
and lead us to action. And, thus our life goes on.
However, this does not have to be the case. We do not always have to seize onto
one thought or the other and give ourselves to following it. We can simply watch
the thoughts compete and resist the impulse to follow any of them. If we can gain a
sense of independence from the attention competing thoughts, sort of pigeonholing
them all under the broad category of "distraction," we can level them out.
will gain more skill in developing a kind of impartial way of viewing them and the
inclination to develop or follow any of them will cease. This is what is and the
inclination to develop or follow any of them will cease. This is what is meant when
it says that "all thoughts have a single flavor."
meant when it says that "all thoughts have a single flavor."
Once we are able to let go of the thoughts as soon as they arise, we should make
an effort to stretch the duration between thoughts. Gradually, we should increase
the time between the arisal and passing of thoughts until we feel a greater sense of
independence (from them.) The mind that learns to rest in this way will gradually
free itself of entanglements.
The process described above requires some skill because our thoughts don't
simply roll over a play dead. We have conditioned ourselves to paying attention to
them and chasing after them, and they will challenge us when we cease to do so.
If, the next time we find ourselves with nothing to do, we take a moment to sit
down and watch our mind, we will see a swarm of wildly varied and sometimes
conflicting thoughts compete for our attention. Like sharks who cannot live without
moving through the water, we are conditioned to think that we must be doing
something. And so it is that one of the competing thoughts will win our attention
and lead us to action. And, thus our life goes on.
However, this does not have to be the case. We do not always have to seize onto
one thought or the other and give ourselves to following it. We can simply watch
the thoughts compete and resist the impulse to follow any of them. If we can gain a
sense of independence from the attention competing thoughts, sort of pigeonholing
them all under the broad category of "distraction," we can level them out.
will gain more skill in developing a kind of impartial way of viewing them and the
inclination to develop or follow any of them will cease. This is what is and the
inclination to develop or follow any of them will cease. This is what is meant when
it says that "all thoughts have a single flavor."
meant when it says that "all thoughts have a single flavor."
Once we are able to let go of the thoughts as soon as they arise, we should make
an effort to stretch the duration between thoughts. Gradually, we should increase
the time between the arisal and passing of thoughts until we feel a greater sense of
independence (from them.) The mind that learns to rest in this way will gradually
free itself of entanglements.
The process described above requires some skill because our thoughts don't
simply roll over a play dead. We have conditioned ourselves to paying attention to
them and chasing after them, and they will challenge us when we cease to do so.
Thought for the Day: July 20, 2009
When we study sutras it is important to bring it all down to earth as we read.
Otherwise, it is easy to become confused. Sutras teach in parables and stories
aimed at teaching us how to think about ourselves and our world. Often the
illustrations are from a world whose customs, traditions, and ways of life were very
different from our own, not to mention vast differences in technical achievement.
But, despite this fact, the people whom the Buddha taught were individuals whose
problems were fundamentally the same as ours.
In Buddhist cosmology we live in the Desire Realm, and, for Buddhists, being
governed by desire is a limitation.
It leads to endless rebirths in this realm and possibly lower realms, too, if we
accumulate negative karma. For the Buddhist, being born in the Desire Realm is a
great blessing, however, not because we can fulfil our desires, but rather because
this realm offers the opportunity to transcend them. But, we must use our wisdom
and the aim of the sutras is to help us do that.
If when we study sutras we can ask ourselves, "how can I apply this here and
now," we should be able to see that the principles illustrated by the Buddha to his
disciples over two thousand years ago are equally applicable now.
When we study sutras it is important to bring it all down to earth as we read.
Otherwise, it is easy to become confused. Sutras teach in parables and stories
aimed at teaching us how to think about ourselves and our world. Often the
illustrations are from a world whose customs, traditions, and ways of life were very
different from our own, not to mention vast differences in technical achievement.
But, despite this fact, the people whom the Buddha taught were individuals whose
problems were fundamentally the same as ours.
In Buddhist cosmology we live in the Desire Realm, and, for Buddhists, being
governed by desire is a limitation.
It leads to endless rebirths in this realm and possibly lower realms, too, if we
accumulate negative karma. For the Buddhist, being born in the Desire Realm is a
great blessing, however, not because we can fulfil our desires, but rather because
this realm offers the opportunity to transcend them. But, we must use our wisdom
and the aim of the sutras is to help us do that.
If when we study sutras we can ask ourselves, "how can I apply this here and
now," we should be able to see that the principles illustrated by the Buddha to his
disciples over two thousand years ago are equally applicable now.
Thought for the Day: July 21, 2009
The word "sangha" is well understood in the Buddhist world as the last member of
the "Three Jewels:" Buddha, Dharma, and Sangha, "sangha" referring to the
community of monks and nuns, as well as lay followers of the Buddha. The
colloquial use of the word means "together" and this really applies well to what it
means to be a sangha member.
Working together to achieve the common goal of enlightenment is central to
Mahayana Buddhism. It is why the Buddha instructed his disciples to form the
sangha and study and meditate together. It also means that we are not only
responsible for our own development, but the development of the entire sangha.
Being a member of the sangha means that we all move together as one body. We
think in terms of benefiting all members of the sangha and discard thoughts of
self-benefit. We avoid all transgressions because we know that it will have a
negative impact on other sangha members.
Learning to think of being "together" with others and moving as a whole, rather
than individually, helps us to develop altruistic qualities so central to Buddhist
practice. It also provides a sense of support, for we feel that we are moving
through the twists and turns and many obstructions of the Path as a part of a
whole rather than alone.
The value of sangha was described well by Christ when he said, "Wherever two or
three are gathered in my name, there I am also." We see it emphasized in all faiths,
not just Buddhism. Many people, however, feel isolated in their practice because
they have either not found a community to practice with, or have not realized that
being a part of a sangha means being responsible for everyone in it---and not just
oneself.
If in our practice of dharma, we can turn our attention away from thoughts of
personal gain and broaden it to include our brothers and sisters on the Path, with
ourselves merely a member of this larger body, we will feel a sense of security
and responsibility at the same time.
The word "sangha" is well understood in the Buddhist world as the last member of
the "Three Jewels:" Buddha, Dharma, and Sangha, "sangha" referring to the
community of monks and nuns, as well as lay followers of the Buddha. The
colloquial use of the word means "together" and this really applies well to what it
means to be a sangha member.
Working together to achieve the common goal of enlightenment is central to
Mahayana Buddhism. It is why the Buddha instructed his disciples to form the
sangha and study and meditate together. It also means that we are not only
responsible for our own development, but the development of the entire sangha.
Being a member of the sangha means that we all move together as one body. We
think in terms of benefiting all members of the sangha and discard thoughts of
self-benefit. We avoid all transgressions because we know that it will have a
negative impact on other sangha members.
Learning to think of being "together" with others and moving as a whole, rather
than individually, helps us to develop altruistic qualities so central to Buddhist
practice. It also provides a sense of support, for we feel that we are moving
through the twists and turns and many obstructions of the Path as a part of a
whole rather than alone.
The value of sangha was described well by Christ when he said, "Wherever two or
three are gathered in my name, there I am also." We see it emphasized in all faiths,
not just Buddhism. Many people, however, feel isolated in their practice because
they have either not found a community to practice with, or have not realized that
being a part of a sangha means being responsible for everyone in it---and not just
oneself.
If in our practice of dharma, we can turn our attention away from thoughts of
personal gain and broaden it to include our brothers and sisters on the Path, with
ourselves merely a member of this larger body, we will feel a sense of security
and responsibility at the same time.
Thought for the Day: July 22, 2009
Spontaneity is a feature of natural enlightened awareness. Spontaneously is
impossible for most of us because we are creatures of conditioning. Vain attempts
at being free spirited and spontaneous is seen in many social groups, especially
New Age, Hippies, Beatniks and a host of others who simply believe that by
rebelling against the "conditioned" they are being spontaneous and free. This is
just another form of conditioned behaviour, however, conditioned by their
conceptual understanding of that which is not free, often family, social norms,
social structure, work 9-5, etc.
What such groups fail to appreciate, however, is that the conditioned itself is not
understood by rebelling against it; but rather knowingly and consciously engaging
in it. In other words, rather than blindly following the so called norms of the
world or rebelling against them, one simply makes them their topic of meditation
and fully engages with them as if the everyday world were the field of
enlightenment where all is possible. If one can consciously and with complete
mindfulness approach life in this way opportunity will exist everywhere and there
will be no need to be anything but "ordinary and nothing special" as Chan
advocates we should be.
Spontaneity is a feature of natural enlightened awareness. Spontaneously is
impossible for most of us because we are creatures of conditioning. Vain attempts
at being free spirited and spontaneous is seen in many social groups, especially
New Age, Hippies, Beatniks and a host of others who simply believe that by
rebelling against the "conditioned" they are being spontaneous and free. This is
just another form of conditioned behaviour, however, conditioned by their
conceptual understanding of that which is not free, often family, social norms,
social structure, work 9-5, etc.
What such groups fail to appreciate, however, is that the conditioned itself is not
understood by rebelling against it; but rather knowingly and consciously engaging
in it. In other words, rather than blindly following the so called norms of the
world or rebelling against them, one simply makes them their topic of meditation
and fully engages with them as if the everyday world were the field of
enlightenment where all is possible. If one can consciously and with complete
mindfulness approach life in this way opportunity will exist everywhere and there
will be no need to be anything but "ordinary and nothing special" as Chan
advocates we should be.
Thought for the Day: July 23, 2009
Buddhist practice entails following many rules governing conduct and if we don't
follow them we cannot enter the Buddhist Path, no matter how many sutras we
study or mantras we recite. It is the practice of discipline that keeps the merit we
gain from our meditation and study from leaking out again. However, regarding all
discipline it should be understood that while in the beginning they should be
merely adhered to in faith; as we progress in our practice we should begin to see
the reason behind them and faith should be replaced with understanding
Buddhist practice entails following many rules governing conduct and if we don't
follow them we cannot enter the Buddhist Path, no matter how many sutras we
study or mantras we recite. It is the practice of discipline that keeps the merit we
gain from our meditation and study from leaking out again. However, regarding all
discipline it should be understood that while in the beginning they should be
merely adhered to in faith; as we progress in our practice we should begin to see
the reason behind them and faith should be replaced with understanding
Thought for the Day: July 24, 2009
While digging up my yard a few days ago to find a leaking pipe I wanted to repair,
I inadvertently cracked it and caused a new leak. I spent the afternoon fixing that
and have yet to get to the original leak (but , now at least I know where it is.) If I
had been more careful, I would have proceeded more cautiously in my digging,
and would have found the leaking pipe without breaking it.
Because this isn't the first time this has happened, I have given some thought to
the matter and cannot help but think that many of us make a similar mistake in our
own dharma practice. We all have various obstruction, otherwise we would all be
enlightened. In our effort to remove our obstructions, however, we sometimes
inadvertently create new ones. This is often because we listen to bad advice or
simply practice New Age dharmas that try to have it both ways. We simply end up
with more obstructions, just as I ended up with two leaks, when originally there
was only one.
Discovering our obstructions and removing them is a difficult task; and we should
proceed with caution, making sure that the instructions we are following and the
teachings we are practicing are fully in accord with the Buddhist tradition.
Proceeding slowly and carefully will assure we don't make mistakes we have to
correct later.
While digging up my yard a few days ago to find a leaking pipe I wanted to repair,
I inadvertently cracked it and caused a new leak. I spent the afternoon fixing that
and have yet to get to the original leak (but , now at least I know where it is.) If I
had been more careful, I would have proceeded more cautiously in my digging,
and would have found the leaking pipe without breaking it.
Because this isn't the first time this has happened, I have given some thought to
the matter and cannot help but think that many of us make a similar mistake in our
own dharma practice. We all have various obstruction, otherwise we would all be
enlightened. In our effort to remove our obstructions, however, we sometimes
inadvertently create new ones. This is often because we listen to bad advice or
simply practice New Age dharmas that try to have it both ways. We simply end up
with more obstructions, just as I ended up with two leaks, when originally there
was only one.
Discovering our obstructions and removing them is a difficult task; and we should
proceed with caution, making sure that the instructions we are following and the
teachings we are practicing are fully in accord with the Buddhist tradition.
Proceeding slowly and carefully will assure we don't make mistakes we have to
correct later.
Thought for the Day: July 25, 2009
When we place our palms together in salutation to the Buddha or in greeting
someone, our gesture is a symbol that we are bringing our scattered thoughts, the
ten fingers, and two palms, dualistic thinking, together in single minded respect
and veneration. This is a wonderful mudra (gesture, attitude) that should be
mindfully used.
When we place our palms together in salutation to the Buddha or in greeting
someone, our gesture is a symbol that we are bringing our scattered thoughts, the
ten fingers, and two palms, dualistic thinking, together in single minded respect
and veneration. This is a wonderful mudra (gesture, attitude) that should be
mindfully used.
Thought for the Day: July 26, 2009
I am reading the last section of the Shurangama Sutra, which devotes a number of
chapters to warn students of the dangers of grasping and craving. When we think
of grasping and craving we usually think in terms of objects of desire, whether
they be material objects or people. Seeking wealth so that one can buy lots of
things that the mind hankers after, and seeking pleasure with the opposite sex are
forms of grasping and craving easy to identify. But, less obvious is the grasping
and craving that is associated with wholesome states. It is these states of mind
that are identified in the last chapters of the Shurangama Sutra, the chapters
dealing with "demonic" states that began as wholesome states.
Basically, any state can became a hindrance when it is grasped, and this includes
blissful states acquired through meditative effort. The Sutra warns that when a
dharma practitioner who has been diligently following the precepts and with
meditative effort has developed skill in samadhi (meditative stabilization) he will
begin to enter very blissful states. These states are wholesome, but there is a
danger that the meditator who experiences them and delights in their pleasurable
qualities, tries to duplicate them and consciously seek them out. If he does this,
the wholesome state becomes unwholesome or demonic simply because of his
attachment to it.
The Sutras explains that when encountering wholesome states that give rise to
bliss, we should let them go even as we might a thought of anger or hate, which
we would certainly not try to duplicate (in subsequent meditations.) If we take
care to do this, we will not develop an attachment to wholesome states that later
will become a hindrance.
Our practice should always be new and never should blissful states be sought
after or preserved. If one has the advantage of studying under a good teacher, the
teacher will notice when his disciple is clinging to states of mind and use skillful
means to guide him away from doing so. However, those of us who are not under
the guidance of a good teacher, must take responsibility for ourselves to
recognize our attachment to blissful states and cease doing so. This is a big
responsibility and a very difficult one because it is so easy to view joyful states of
awareness as worthy of attachment. Wholesome states of mind are only
wholesome as long as we do not attach to them. If we avoid attaching to them we
open the door to further progress; if however we become attached, we create a
barrier (by our attachment) and will remain satisfied in that awareness for a time,
but eventually even that joy will disappear and we will regress in our meditation.
The Sutras explains that when encountering wholesome states that give rise to
bliss, we should let them go even as we might a thought of anger or hate, which
we would certainly not try to duplicate (in subsequent meditations.) If we take
care to do this, we will not develop an attachment to wholesome states that later
will become a hindrance.
Our practice should always be new and never should blissful states be sought
after or preserved. If one has the advantage of studying under a good teacher, the
teacher will notice when his disciple is clinging to states of mind and use skillful
means to guide him away from doing so. However, those of us who are not under
the guidance of a good teacher, must take responsibility for ourselves to
recognize our attachment to blissful states and cease doing so. This is a big
responsibility and a very difficult one because it is so easy to view joyful states of
awareness as worthy of attachment. Wholesome states of mind are only
wholesome as long as we do not attach to them. If we avoid attaching to them we
open the door to further progress; if however we become attached, we create a
barrier (by our attachment) and will remain satisfied in that awareness for a time,
but eventually even that joy will disappear and we will regress in our meditation.
I am reading the last section of the Shurangama Sutra, which devotes a number of
chapters to warn students of the dangers of grasping and craving. When we think
of grasping and craving we usually think in terms of objects of desire, whether
they be material objects or people. Seeking wealth so that one can buy lots of
things that the mind hankers after, and seeking pleasure with the opposite sex are
forms of grasping and craving easy to identify. But, less obvious is the grasping
and craving that is associated with wholesome states. It is these states of mind
that are identified in the last chapters of the Shurangama Sutra, the chapters
dealing with "demonic" states that began as wholesome states.
Basically, any state can became a hindrance when it is grasped, and this includes
blissful states acquired through meditative effort. The Sutra warns that when a
dharma practitioner who has been diligently following the precepts and with
meditative effort has developed skill in samadhi (meditative stabilization) he will
begin to enter very blissful states. These states are wholesome, but there is a
danger that the meditator who experiences them and delights in their pleasurable
qualities, tries to duplicate them and consciously seek them out. If he does this,
the wholesome state becomes unwholesome or demonic simply because of his
attachment to it.
The Sutras explains that when encountering wholesome states that give rise to
bliss, we should let them go even as we might a thought of anger or hate, which
we would certainly not try to duplicate (in subsequent meditations.) If we take
care to do this, we will not develop an attachment to wholesome states that later
will become a hindrance.
Our practice should always be new and never should blissful states be sought
after or preserved. If one has the advantage of studying under a good teacher, the
teacher will notice when his disciple is clinging to states of mind and use skillful
means to guide him away from doing so. However, those of us who are not under
the guidance of a good teacher, must take responsibility for ourselves to
recognize our attachment to blissful states and cease doing so. This is a big
responsibility and a very difficult one because it is so easy to view joyful states of
awareness as worthy of attachment. Wholesome states of mind are only
wholesome as long as we do not attach to them. If we avoid attaching to them we
open the door to further progress; if however we become attached, we create a
barrier (by our attachment) and will remain satisfied in that awareness for a time,
but eventually even that joy will disappear and we will regress in our meditation.
The Sutras explains that when encountering wholesome states that give rise to
bliss, we should let them go even as we might a thought of anger or hate, which
we would certainly not try to duplicate (in subsequent meditations.) If we take
care to do this, we will not develop an attachment to wholesome states that later
will become a hindrance.
Our practice should always be new and never should blissful states be sought
after or preserved. If one has the advantage of studying under a good teacher, the
teacher will notice when his disciple is clinging to states of mind and use skillful
means to guide him away from doing so. However, those of us who are not under
the guidance of a good teacher, must take responsibility for ourselves to
recognize our attachment to blissful states and cease doing so. This is a big
responsibility and a very difficult one because it is so easy to view joyful states of
awareness as worthy of attachment. Wholesome states of mind are only
wholesome as long as we do not attach to them. If we avoid attaching to them we
open the door to further progress; if however we become attached, we create a
barrier (by our attachment) and will remain satisfied in that awareness for a time,
but eventually even that joy will disappear and we will regress in our meditation.
Thought for the Day: July 27, 2009
This morning I listened to HH Dali lama's explanation of Atisha's Lamp and in it
he remarked that he, as a youth, was very intimidated by the idea of the countless
eons necessary to practice and perfect the path of a bodhisattva. He asked his
teacher if it might not be better for him to practice the Vajrayana tradition that
promises enlightenment in a much shorter period of time, even a single lifetime.
To this his teacher replied with a question, "What makes you think that it is
possible to perfect the Vajrayana tradition without first perfecting the Bodhisattva
Path?"
This points out a common misconception about the practice of Buddhism today:
that some paths are quicker or better than others. While it is true that we may all
respond to certain practice techniques better than others, in terms of
development of basic qualities such as compassion, altruistic intention,
generosity, absence of desire and anger, patience, we all have a good deal of
foundation work necessary. While some Buddhist schools may seem to ignore
these prerequisites, it is not because they are deemed unimportant, but rather that
these schools speak to those students whom have already developed them.
Today many students lose sight of this all important point, and practice vajrayana,
for example, without having first acquired a basis for this practice. Thus His
Holiness's warning to us.
This morning I listened to HH Dali lama's explanation of Atisha's Lamp and in it
he remarked that he, as a youth, was very intimidated by the idea of the countless
eons necessary to practice and perfect the path of a bodhisattva. He asked his
teacher if it might not be better for him to practice the Vajrayana tradition that
promises enlightenment in a much shorter period of time, even a single lifetime.
To this his teacher replied with a question, "What makes you think that it is
possible to perfect the Vajrayana tradition without first perfecting the Bodhisattva
Path?"
This points out a common misconception about the practice of Buddhism today:
that some paths are quicker or better than others. While it is true that we may all
respond to certain practice techniques better than others, in terms of
development of basic qualities such as compassion, altruistic intention,
generosity, absence of desire and anger, patience, we all have a good deal of
foundation work necessary. While some Buddhist schools may seem to ignore
these prerequisites, it is not because they are deemed unimportant, but rather that
these schools speak to those students whom have already developed them.
Today many students lose sight of this all important point, and practice vajrayana,
for example, without having first acquired a basis for this practice. Thus His
Holiness's warning to us.
Thought for the Day: July 28, 2009
This morning I again listened to HH Dali Lama's explanation of Atisha's Lamp
and in it he remarked that often the science of the ancient texts are contradicted
by the empirical evidence presented by modern science. For example, the
distances between heavenly bodies and Mount Meru as the center of the
Universe have all been disproved. He says that, while we should accept the
views of science and not argue with empirical evidence, we should also realize
that the Buddha was not given a discourse on science, and we should therefore
try to understand the concepts that the illustration seek to bring to mind.
Buddhist sutra texts and most religious texts, for that matter, quite naturally use
very dated explanations, and are often ignored for that reason. This very
superficial way of looking at scripture fails to appreciate the underlying
principles that they are wishing us to think about. Our effort should always be to
appreciate the meaning behind the illustration. Since the problems of people
today are identical with those who lived at the time of sages past, with a small
amount of effort we easily take advantage of their insights.
This morning I again listened to HH Dali Lama's explanation of Atisha's Lamp
and in it he remarked that often the science of the ancient texts are contradicted
by the empirical evidence presented by modern science. For example, the
distances between heavenly bodies and Mount Meru as the center of the
Universe have all been disproved. He says that, while we should accept the
views of science and not argue with empirical evidence, we should also realize
that the Buddha was not given a discourse on science, and we should therefore
try to understand the concepts that the illustration seek to bring to mind.
Buddhist sutra texts and most religious texts, for that matter, quite naturally use
very dated explanations, and are often ignored for that reason. This very
superficial way of looking at scripture fails to appreciate the underlying
principles that they are wishing us to think about. Our effort should always be to
appreciate the meaning behind the illustration. Since the problems of people
today are identical with those who lived at the time of sages past, with a small
amount of effort we easily take advantage of their insights.
Thought for the Day: July 29, 2009
eliminate afflictive emotions in a number of ways, one of the most effective is
eliminate afflictive emotions in a number of ways, one of the most effective is
substituting the opposite emotion in its place. This requires that we take the
afflictive emotion, anger, for example, and try to generate a feeling of love or
compassion in the same place we feel the anger. We may begin by taking the
feeling of anger as our meditation topic. We will try to view the source of our
anger, a person, for example, disconnected from the anger, impartially, as we
might view a complete stranger. Once we have done this, we should generate a
feeling of compassion toward that person, a kind of compassion we might feel
for a close friend or relative in a time of difficulty.
for a close friend or relative in a time of difficulty.
This kind of practice can be applied to innumerable kinds of undesirable mental
states, and it develops what is termed dexterity of mental body, or, mental pliancy.
These qualities are essential for us to progress in our meditation. As soon as we
begin meditation our increased awareness will bring to the surface and magnify
many unprofitable thought patterns. We can use these as opportunities to
develop our meditative skill, rather than become consumed by them. Rightly
viewed they can be seen as aids to meditation. The Buddha, for example,
thanked those who tried to harm or slander him, because he said they gave him
the opportunity to practice patience.
eliminate afflictive emotions in a number of ways, one of the most effective is
eliminate afflictive emotions in a number of ways, one of the most effective is
substituting the opposite emotion in its place. This requires that we take the
afflictive emotion, anger, for example, and try to generate a feeling of love or
compassion in the same place we feel the anger. We may begin by taking the
feeling of anger as our meditation topic. We will try to view the source of our
anger, a person, for example, disconnected from the anger, impartially, as we
might view a complete stranger. Once we have done this, we should generate a
feeling of compassion toward that person, a kind of compassion we might feel
for a close friend or relative in a time of difficulty.
for a close friend or relative in a time of difficulty.
This kind of practice can be applied to innumerable kinds of undesirable mental
states, and it develops what is termed dexterity of mental body, or, mental pliancy.
These qualities are essential for us to progress in our meditation. As soon as we
begin meditation our increased awareness will bring to the surface and magnify
many unprofitable thought patterns. We can use these as opportunities to
develop our meditative skill, rather than become consumed by them. Rightly
viewed they can be seen as aids to meditation. The Buddha, for example,
thanked those who tried to harm or slander him, because he said they gave him
the opportunity to practice patience.
Mental dullness and mental excitement are the two primary obstacles to
meditation. The amount of energy required to lift the mind from a dull state, or
bring it down from an excited state, is so great that by the time we are finished
we have very little energy left to apply to our meditation topic. The result is a
meditation that is very weak.
When we meditate we should cultivate mental alertness so that we can identify
dullness or excitement quickly, before they have gained full strength. The
quicker we can recognize them, the easier it will be to disengage from them, and
the more energy we will have for our meditation topic.
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