Thought for the Day: June 1, 2009
renounced his thrown and turned his back on the Buddhist order (link.)the same
obstructions as common people. HH Dali Lama, has publicly stated that the the same
obstructions as common people. HH Dali Lama, has publicly stated that the system is
much abused and should perhaps be abolished (although the "turlku" in the article was
appointed by him.)
article was appointed by him.)
renounced his thrown and turned his back on the Buddhist order (link.)the same
obstructions as common people. HH Dali Lama, has publicly stated that the the same
obstructions as common people. HH Dali Lama, has publicly stated that the system is
much abused and should perhaps be abolished (although the "turlku" in the article was
appointed by him.)
article was appointed by him.)
Thought for the Day: June 2, 2009
with religious devotion and is currently respected as one of the worlds great with
religious devotion and is currently respected as one of the worlds great masters.But,
the occupation of Tibet and the force of circumstances forced these changes upon
him. What is interesting from his story, however, is that these outer conditions never
effected his inner world of realization. (Link to HH Chetsang Rinpoche website.)
(Link to HH Chetsang Rinpoche website.)
Rinpoche website.)
As Buddhist practitioners, we can draw inspiration from this because his story
illustrates the importance of developing unshakable core strength and a strong sense of
"self." This is what is meant by the advice: "accord with conditions, but do not change;
do not change, but accord with conditions."
with religious devotion and is currently respected as one of the worlds great with
religious devotion and is currently respected as one of the worlds great masters.But,
the occupation of Tibet and the force of circumstances forced these changes upon
him. What is interesting from his story, however, is that these outer conditions never
effected his inner world of realization. (Link to HH Chetsang Rinpoche website.)
(Link to HH Chetsang Rinpoche website.)
Rinpoche website.)
As Buddhist practitioners, we can draw inspiration from this because his story
illustrates the importance of developing unshakable core strength and a strong sense of
"self." This is what is meant by the advice: "accord with conditions, but do not change;
do not change, but accord with conditions."
Thought for the Day: June 3, 2009
Renunciation and non-attachment are not the same, but are sometimes mistaken as so.
Renunciation is far easier than non-attachment. If one were to renounce everything
(ala "Job",) one could still be buried in attachments. Non-attachment is the inner
release from attachments to false views concerning the world and material things. As
such, it matters little how much one has or how little one has. Nevertheless, with the
right attitude adopted, renunciation (thinking less, rather than more) should be
regarded as a general and simple aid leading to non-attachment. It cannot be
overemphasized however, that renunciation itself can become an attachment and we
must constantly guard against this.
Renunciation and non-attachment are not the same, but are sometimes mistaken as so.
Renunciation is far easier than non-attachment. If one were to renounce everything
(ala "Job",) one could still be buried in attachments. Non-attachment is the inner
release from attachments to false views concerning the world and material things. As
such, it matters little how much one has or how little one has. Nevertheless, with the
right attitude adopted, renunciation (thinking less, rather than more) should be
regarded as a general and simple aid leading to non-attachment. It cannot be
overemphasized however, that renunciation itself can become an attachment and we
must constantly guard against this.
Thought for the Day: June 4, 2009
Last evening I was reading from HH Dali Lama's autobiography, "My Land and
My People." Since today marks the twenth anniversary of the Tienaman Square
massacre, I have copied a passage from the book to remind us of the suffering
the Chinese have inflicted on the Tibetan people. It is appeneded at the bottom
of this page.
Last evening I was reading from HH Dali Lama's autobiography, "My Land and
My People." Since today marks the twenth anniversary of the Tienaman Square
massacre, I have copied a passage from the book to remind us of the suffering
the Chinese have inflicted on the Tibetan people. It is appeneded at the bottom
of this page.
Thought for the Day: June 5, 2009
Yesterday I quoted a passage from HH Holiness the Dali Lama's biography
about the suffering the Tibetans have faced because of Chinese repression; and
since the Tienaman Square massacre is still in the news I will speak a little
more on this. Many people who hear about the invasion of Tibet do not realize
that the Communist Chinese were also persecuting in a similar manner the
Chinese Buddhists on their own soil. Many fled this persecution, including
Master Hsu Yun pictured below and my own teacher pictured on the left. Now
after many decades the Chinese have yet to apologize and ask forgiveness for
their crimes against these people.
Recognizing one's mistakes and correcting them is a key teaching of the
Buddha. If the Chinese as a nation do not acknowledge that they have done
wrong, they will keep making the same mistakes. And we have see this in their
behaviour. While as a nation they have grown economically, they are ignoring a
human rights disease that will plague them now matter how much success they
have materially.
The lesson that China is offering to all of us is not to be like them. If we bring
harm to others, we should make every effort to reconcile. Thoughts have
wings, and we cannot remain immune to those we have harmed. We cannot
isolate ourselves from the thoughts of others. Those who have been wronged
by us know they have been wronged and generate thoughts that we will feel. If
we try to isolate ourselves from these feelings we will only enforce the
propensity to wrong others and the evil will have no end. On the other hand, if
we acknowledge the pain and suffering we caused others, we unravel the
propensity to bring harm again and gradually develop a humane attitude
towards others and respect for them. This is how we gain their respect, as well,
and because thoughts have wings, we will feel it. So, if you ever find yourself
feeling bummed out, think about who you may have bummed out.
As a nation, we can see in China what many feel on an individual level. The
Chinese have achieved great material success; but they always are plagued by
their human rights record. This is a thorn in their side that will not go away
until they correct it. In the same way, we can see many individuals who are
"successful," but because of the way they treat others, they too walk about with
a thorn in their side.
Yesterday I quoted a passage from HH Holiness the Dali Lama's biography
about the suffering the Tibetans have faced because of Chinese repression; and
since the Tienaman Square massacre is still in the news I will speak a little
more on this. Many people who hear about the invasion of Tibet do not realize
that the Communist Chinese were also persecuting in a similar manner the
Chinese Buddhists on their own soil. Many fled this persecution, including
Master Hsu Yun pictured below and my own teacher pictured on the left. Now
after many decades the Chinese have yet to apologize and ask forgiveness for
their crimes against these people.
Recognizing one's mistakes and correcting them is a key teaching of the
Buddha. If the Chinese as a nation do not acknowledge that they have done
wrong, they will keep making the same mistakes. And we have see this in their
behaviour. While as a nation they have grown economically, they are ignoring a
human rights disease that will plague them now matter how much success they
have materially.
The lesson that China is offering to all of us is not to be like them. If we bring
harm to others, we should make every effort to reconcile. Thoughts have
wings, and we cannot remain immune to those we have harmed. We cannot
isolate ourselves from the thoughts of others. Those who have been wronged
by us know they have been wronged and generate thoughts that we will feel. If
we try to isolate ourselves from these feelings we will only enforce the
propensity to wrong others and the evil will have no end. On the other hand, if
we acknowledge the pain and suffering we caused others, we unravel the
propensity to bring harm again and gradually develop a humane attitude
towards others and respect for them. This is how we gain their respect, as well,
and because thoughts have wings, we will feel it. So, if you ever find yourself
feeling bummed out, think about who you may have bummed out.
As a nation, we can see in China what many feel on an individual level. The
Chinese have achieved great material success; but they always are plagued by
their human rights record. This is a thorn in their side that will not go away
until they correct it. In the same way, we can see many individuals who are
"successful," but because of the way they treat others, they too walk about with
a thorn in their side.
Thought for the Day: June 6, 2009
Thought for the Day: June 7, 2009
is coarse, breath is coarse, when breath is coarse, thought is coarse.
Awareness of breath can be incorporated into any meditation practice. It is
also a very reliable gauge that reveals tightness and laxity and other faults of
meditation. If the breath is uneven or stuttered one is likely blocking thoughts.
The breath should be even, soft, and subtle, and there should be a sense of
riding upon it; as if the breath itself was supporting our meditation.
is coarse, breath is coarse, when breath is coarse, thought is coarse.
Awareness of breath can be incorporated into any meditation practice. It is
also a very reliable gauge that reveals tightness and laxity and other faults of
meditation. If the breath is uneven or stuttered one is likely blocking thoughts.
The breath should be even, soft, and subtle, and there should be a sense of
riding upon it; as if the breath itself was supporting our meditation.
Thought for the Day: June 8, 2009
Pay attention to what you are saying to yourself; it may be the best advice you
ever get.
Pay attention to what you are saying to yourself; it may be the best advice you
ever get.
Thought for the Day: June 10, 2009
When teaching children basic Buddhist concepts such as compassion and
mindfulness, it is completely unnecessary that the label "Buddhist" be
attached to the qualities we are wishing to instill upon them. Let the child
make this discovery on his own later on. Of course, if we are Buddhist, our
children will be influenced to become so themselves, or not, depending on the
children will be influenced to become so themselves, or not, depending on the
example we set. But, the benefits of what the Buddha taught stand on their
own and are true in their own right, and our effort should be to help our
children to see this in an unprejudiced way.children to see this in an
unprejudiced way.
When teaching children basic Buddhist concepts such as compassion and
mindfulness, it is completely unnecessary that the label "Buddhist" be
attached to the qualities we are wishing to instill upon them. Let the child
make this discovery on his own later on. Of course, if we are Buddhist, our
children will be influenced to become so themselves, or not, depending on the
children will be influenced to become so themselves, or not, depending on the
example we set. But, the benefits of what the Buddha taught stand on their
own and are true in their own right, and our effort should be to help our
children to see this in an unprejudiced way.children to see this in an
unprejudiced way.
Thought for the Day: June 11, 2009
I was heard HH Dali Lama express his frustration at the Western attitude of
wanting to know which path his the quickest and easiest. There are many
things wrong with this attitude and I will discuss a few that come to mind.
Attitude is important because it defines our approach to the dharma. The mere
fact that we are thinking in terms of "fast and easy" reveals that we are not of
"humble and contrite heart" which are to my mind the two most important
qualities a dharma practitioner should have. If we consider the fact that wrong
actions and ways of thinking have accumulated for many lifetimes and are
responsible for our current state of ignorance and affliction, it is easy to see
that the wish to reverse this condition with the wave of a wand is absurd. But,
this is what many expect.
Another problem with "fast and easy" attitude is that it is extremely selfish. In
Mahayana Buddhism the key focus is the development of the Bodhisattva ideal, the
altruistic intention that places the enlightenment of others before one's own.. It is
taught that Bodhisattva's forsake their own enlightenment for countless kalpas so that
they may serve their fellow human beings. Since the bodhisattva is constantly thinking
of the welfare of others, he has no thought of his own enlightenment, not to mention
attaining it quickly and easily.
A wise climber will select a path based on his ability. He will take many things into
consideration, including his endurance, weather conditions, his climbing ability,
injuries, safety, etc. A foolish climber, on the other hand, will be busy thinking of
getting there quickly and easily, and doom his journey by failing to fully appreciate his
own limitations, and the possible obstructions on the path.
In our practice of the dharma we should let enlightenment take care of itself, and free
our mind of the burden of thinking about it at all, let alone "fast and easy." This in
itself will take a considerable effort, for we are so conditioned to be result driven.
However, if we put forth the effort, we will find that a mind free of the obscuring
notions of results, will see the path ahead with greater clarity and be able to walk it
with a lighter burden.
I was heard HH Dali Lama express his frustration at the Western attitude of
wanting to know which path his the quickest and easiest. There are many
things wrong with this attitude and I will discuss a few that come to mind.
Attitude is important because it defines our approach to the dharma. The mere
fact that we are thinking in terms of "fast and easy" reveals that we are not of
"humble and contrite heart" which are to my mind the two most important
qualities a dharma practitioner should have. If we consider the fact that wrong
actions and ways of thinking have accumulated for many lifetimes and are
responsible for our current state of ignorance and affliction, it is easy to see
that the wish to reverse this condition with the wave of a wand is absurd. But,
this is what many expect.
Another problem with "fast and easy" attitude is that it is extremely selfish. In
Mahayana Buddhism the key focus is the development of the Bodhisattva ideal, the
altruistic intention that places the enlightenment of others before one's own.. It is
taught that Bodhisattva's forsake their own enlightenment for countless kalpas so that
they may serve their fellow human beings. Since the bodhisattva is constantly thinking
of the welfare of others, he has no thought of his own enlightenment, not to mention
attaining it quickly and easily.
A wise climber will select a path based on his ability. He will take many things into
consideration, including his endurance, weather conditions, his climbing ability,
injuries, safety, etc. A foolish climber, on the other hand, will be busy thinking of
getting there quickly and easily, and doom his journey by failing to fully appreciate his
own limitations, and the possible obstructions on the path.
In our practice of the dharma we should let enlightenment take care of itself, and free
our mind of the burden of thinking about it at all, let alone "fast and easy." This in
itself will take a considerable effort, for we are so conditioned to be result driven.
However, if we put forth the effort, we will find that a mind free of the obscuring
notions of results, will see the path ahead with greater clarity and be able to walk it
with a lighter burden.
This can only aid one's Christian experience, and certainly not undermine it.
This can only aid one's Christian experience, and certainly not undermine it.
Buddhism goes into great detail elaborating methods for developing
compassion, patience, mindfulness, loving kindness, and many other qualities
central to Christianity, as well. Similar methods would likely have been taught
by Christ had his life not been cut short. (This point was initially brought up
to me by the Nyingmapa scholar Sangye Tenzin Lama.) Christians who take
advantage of the opportunity to make use of these teachings can do so in the
sense that they are striving to achieve a universal goal and not as a statement
of faith. Buddhist can learn from this, as well, and often do, especially in
monastic colleges, where extensive study of other traditions is required.
Thought for the Day: June 13, 2009
If you find yourself not knowing what you want to do; start thinking of things
that you don't want to do. The result might be a sparkling clean house, a
weeded garden, painted fascia board, a garage sale, a faucet that no longer
drips, communication restored with an estranged friend or relative, or any
one of the infinite variety of things on the back burner too long.
If you find yourself not knowing what you want to do; start thinking of things
that you don't want to do. The result might be a sparkling clean house, a
weeded garden, painted fascia board, a garage sale, a faucet that no longer
drips, communication restored with an estranged friend or relative, or any
one of the infinite variety of things on the back burner too long.
Thought for the Day: June 14, 2009
Engagement with the topic of meditation is very different from engagement
with our everyday world's objects of perception. When we listen to music, for
example, a favorite song can carry us away and we can easily pinpoint that the
cause of this engagement. Visible forms effect us the same way. When we see
something that is attractive to our eye consciousness, whether it be a sunset, a
landscape or painting, or a chameleon changing its colors on a leaf; whatever it
may be, we can say that it was such and such engaging our eye consciousness.
A mind that becomes engaged with its topic of meditation, however, upon
emerging, cannot find a reference for its engagement. It simply becomes
absorbed in its object, but upon emerging cannot say it was this or that.
The topic of our meditation, our technique, is a support to help us reach out
beyond it, just as a man who climbs a six foot ladder can reach far beyond six
feet. But, unless he wants to fall, he makes sure to keep both feet on the ladder.
Engagement with the topic of meditation is very different from engagement
with our everyday world's objects of perception. When we listen to music, for
example, a favorite song can carry us away and we can easily pinpoint that the
cause of this engagement. Visible forms effect us the same way. When we see
something that is attractive to our eye consciousness, whether it be a sunset, a
landscape or painting, or a chameleon changing its colors on a leaf; whatever it
may be, we can say that it was such and such engaging our eye consciousness.
A mind that becomes engaged with its topic of meditation, however, upon
emerging, cannot find a reference for its engagement. It simply becomes
absorbed in its object, but upon emerging cannot say it was this or that.
The topic of our meditation, our technique, is a support to help us reach out
beyond it, just as a man who climbs a six foot ladder can reach far beyond six
feet. But, unless he wants to fall, he makes sure to keep both feet on the ladder.
Thought for the Day: June 15, 2009
Rather than ask which is the best meditation practice; ask which is the best
way to practice. How we practice the meditation technique we choose, is more
important than our choice of method.
Rather than ask which is the best meditation practice; ask which is the best
way to practice. How we practice the meditation technique we choose, is more
important than our choice of method.
Thought for the Day: June 16, 2009
A good teacher is called a "field of blessings." A good teacher is a Master
who not only knows and can explain the doctrine, but also has utilized the
teachings to untangle himself from the net of desire and selfishness. This is
what separates them from "professors." Because Masters are so rare, it is
important for us as dharma practitioners to seek them out, attend their
lectures, receive their blessings, and make offerings. In recent years, many
great Masters have published new commentaries on traditional texts. Some of
these Masters have lived amongst Western students for many years and are
able to teach in a manner more readily understood by Westerners. This is an
advantage that did not exist not so many years ago. If we study these
teachings, and allow them to guide our practice, it is like being with the
Teacher. Because a Master has realized the essence of the teachings, his
written word carries a blessing, and is not a parrot-like repetition of his
studies. A Master's words have a life of their own and when practiced can
affect us profoundly. Our practice creates a samaya (bond) with him . As
dharma practitioners, we too must learn to see beyond the words and make
the teachings work in our own lives, for doing so will enable us also to be of
greater service to others and thereby honor our Teachers.
A good teacher is called a "field of blessings." A good teacher is a Master
who not only knows and can explain the doctrine, but also has utilized the
teachings to untangle himself from the net of desire and selfishness. This is
what separates them from "professors." Because Masters are so rare, it is
important for us as dharma practitioners to seek them out, attend their
lectures, receive their blessings, and make offerings. In recent years, many
great Masters have published new commentaries on traditional texts. Some of
these Masters have lived amongst Western students for many years and are
able to teach in a manner more readily understood by Westerners. This is an
advantage that did not exist not so many years ago. If we study these
teachings, and allow them to guide our practice, it is like being with the
Teacher. Because a Master has realized the essence of the teachings, his
written word carries a blessing, and is not a parrot-like repetition of his
studies. A Master's words have a life of their own and when practiced can
affect us profoundly. Our practice creates a samaya (bond) with him . As
dharma practitioners, we too must learn to see beyond the words and make
the teachings work in our own lives, for doing so will enable us also to be of
greater service to others and thereby honor our Teachers.
Thought for the Day: June 17, 2009
Buddhism dissolves problems by undermining the basis on which they rest.
Unlike other methods that try to solve problems, Buddhism does not rely on
any anti-depressants or other medications or is there a conflict of interest
created by fees for services. A Buddhist teacher is a true friend whose only
reward is our happiness.
A Buddhist teacher will not waste time on a specific problem a student may
have, but rather try to demonstrate to his student that whatever his troubles
may be, he is only seeing a small speck on a rotting canvas. How silly to
worry about a speck when the entire canvas is about to fall apart. If we
succeed in patching up one area, soon another will replace it. This can go on
forever, and does, and keeps therapists and drug companies flourishing.
Buddhism dissolves problems by undermining the basis on which they rest.
Unlike other methods that try to solve problems, Buddhism does not rely on
any anti-depressants or other medications or is there a conflict of interest
created by fees for services. A Buddhist teacher is a true friend whose only
reward is our happiness.
A Buddhist teacher will not waste time on a specific problem a student may
have, but rather try to demonstrate to his student that whatever his troubles
may be, he is only seeing a small speck on a rotting canvas. How silly to
worry about a speck when the entire canvas is about to fall apart. If we
succeed in patching up one area, soon another will replace it. This can go on
forever, and does, and keeps therapists and drug companies flourishing.
Thought for the Day: June 19, 2009
A good author will say just enough to stimulate the imagination of his
reader to tell the story. A good dharma teacher is similar. He skillfully leads
his student to walk the path, while not walking it for him.
thoughts and actions, and ask ourselves where they are leading us, the path
will reveal itself. If we don't inquire into consequences, our actions will
simply create attachments to particular ways of thinking and living and the
cycle will never be broken.
A good author will say just enough to stimulate the imagination of his
reader to tell the story. A good dharma teacher is similar. He skillfully leads
his student to walk the path, while not walking it for him.
thoughts and actions, and ask ourselves where they are leading us, the path
will reveal itself. If we don't inquire into consequences, our actions will
simply create attachments to particular ways of thinking and living and the
cycle will never be broken.
Thought for the Day: June 20, 2009
A friend of mine recently upon my suggestion joined a monastery as a lay
practitioner. He had been thinking about it for several years and I
suggested that he give it a try. He has only been there a few days and is
having a good deal of difficulty giving up his red meat and coffee and
wondering if he can make it. He is going too fast, and I advised him to
slow down and break his habits gradually.
Intention is very important in breaking habits. A person who wishes to
become a vegetarian has to form a firm intention to do so and then take
action on his resolve. Eating meat can be part of this overall plan, and in
many cases it is probably better. Certainly one who eats meat once a week
for a year and then quits completely, is better off than one who quits all at
once only to start up again a few months later. The resolve is the important
thing and a cup of coffee now and then can be part of the plan to quit
coffee.
Buddhism teaches us to grow naturally without the use of force. Grass
does not grow faster by pulling it. Finding our limitations and working
within them is far better than exceeding them and breaking.
A friend of mine recently upon my suggestion joined a monastery as a lay
practitioner. He had been thinking about it for several years and I
suggested that he give it a try. He has only been there a few days and is
having a good deal of difficulty giving up his red meat and coffee and
wondering if he can make it. He is going too fast, and I advised him to
slow down and break his habits gradually.
Intention is very important in breaking habits. A person who wishes to
become a vegetarian has to form a firm intention to do so and then take
action on his resolve. Eating meat can be part of this overall plan, and in
many cases it is probably better. Certainly one who eats meat once a week
for a year and then quits completely, is better off than one who quits all at
once only to start up again a few months later. The resolve is the important
thing and a cup of coffee now and then can be part of the plan to quit
coffee.
Buddhism teaches us to grow naturally without the use of force. Grass
does not grow faster by pulling it. Finding our limitations and working
within them is far better than exceeding them and breaking.
Thought for the Day: June 21, 2009
"Making all things equal" is one of the most important aspects of dharma
practice. It the ability to level all things and this facilitates inquiry. If the
mind is carried away with success or lamenting failure, it is very difficult to
ask "who" is experiencing these fluctuations. Indifference can lead to
laziness and this is something a dharma practitioner must constantly guard
against. Being indifferent about the results, does not mean that one does
not strive vigorously to achieve one's aim. One simply avoids being result
driven, and this in itself frees one's mind to focus on the task at hand.
"Making all things equal" is one of the most important aspects of dharma
practice. It the ability to level all things and this facilitates inquiry. If the
mind is carried away with success or lamenting failure, it is very difficult to
ask "who" is experiencing these fluctuations. Indifference can lead to
laziness and this is something a dharma practitioner must constantly guard
against. Being indifferent about the results, does not mean that one does
not strive vigorously to achieve one's aim. One simply avoids being result
driven, and this in itself frees one's mind to focus on the task at hand.
Thought for the Day: June 22, 2009
many Buddhist (and sometimes Non-buddhist, as well) positions, and tries
many Buddhist (and sometimes Non-buddhist, as well) positions, and tries
to defeat his opponent. A good debater can defeat his opponent even
though he assumes an inferior position. This is all done to sharpen their
knowledge and develop wisdom and understanding.
knowledge and develop wisdom and understanding.
As lay people we should be inspired by this and seek out opportunities to
discuss the dharma whenever we have the opportunity. We cannot do this
if we do not have friends of similar interest and we should seek them out.
This network of dharma friends is our sangha and is our vital support.
Some of the very famous debates have been recorded and are now available
in English. These are debates between great masters of various traditions
and if we study them we can learn to differentiate the more subtle and not
so subtle distinctions between various schools and traditions. The
Adornment of the Middle Way and The Central Philosophy of Tibet are
both examples of books that debate differing viewpoints.
many Buddhist (and sometimes Non-buddhist, as well) positions, and tries
many Buddhist (and sometimes Non-buddhist, as well) positions, and tries
to defeat his opponent. A good debater can defeat his opponent even
though he assumes an inferior position. This is all done to sharpen their
knowledge and develop wisdom and understanding.
knowledge and develop wisdom and understanding.
As lay people we should be inspired by this and seek out opportunities to
discuss the dharma whenever we have the opportunity. We cannot do this
if we do not have friends of similar interest and we should seek them out.
This network of dharma friends is our sangha and is our vital support.
Some of the very famous debates have been recorded and are now available
in English. These are debates between great masters of various traditions
and if we study them we can learn to differentiate the more subtle and not
so subtle distinctions between various schools and traditions. The
Adornment of the Middle Way and The Central Philosophy of Tibet are
both examples of books that debate differing viewpoints.
Thought for the Day: June 23, 2009
The concept of "emptiness" plays an important role in Buddhism and is a
concept often misunderstood. The primary way it is misunderstood is to
take emptiness as a thing that is established through the negation of
everything else. For example, if I say the "pot does not exist" I am not
saying that its non-existence does. My statement is a "non-implicative
negation" in the sense I am negating something without setting something
else up. An implicative negation would be something like; John does not
sleep at night, which implies he sleeps in the day.
All this is important to realize if we wish to avoid the pitfalls of attaching
to emptiness as an "absence." The glorious Mipham in his often witty and
humorous style says, "Clinging to emptiness is as silly as telling a beggar
you have nothing to give, and the beggar replying, 'give me your nothing.'"
Although everything may be empty, the negation of things does not
establish it. The things themselves in fact partake of this empty nature.
The concept of "emptiness" plays an important role in Buddhism and is a
concept often misunderstood. The primary way it is misunderstood is to
take emptiness as a thing that is established through the negation of
everything else. For example, if I say the "pot does not exist" I am not
saying that its non-existence does. My statement is a "non-implicative
negation" in the sense I am negating something without setting something
else up. An implicative negation would be something like; John does not
sleep at night, which implies he sleeps in the day.
All this is important to realize if we wish to avoid the pitfalls of attaching
to emptiness as an "absence." The glorious Mipham in his often witty and
humorous style says, "Clinging to emptiness is as silly as telling a beggar
you have nothing to give, and the beggar replying, 'give me your nothing.'"
Although everything may be empty, the negation of things does not
establish it. The things themselves in fact partake of this empty nature.
Thought for the Day: June 24, 2009
that are important to understand. Many people without proper instruction
that are important to understand. Many people without proper instruction
assume that if they meditate and perform rituals obstacles will fall away
by themselves. This kind of attitude is like sweeping obstacles under the
carpet of dharma practice and forgetting about them. It is a bad idea.
carpet of dharma practice and forgetting about them. It is a bad idea.
The correct approach is for the dharma practitioner to use his skills to
contemplate the causes of his obstructions with equanimity and
impartiality. Using the even mindedness created by meditation, he
contemplates his problems rather than use his meditation to escape them.
Without judging or seeking a solution, he allows awareness of obstacles to
mingle with his topic of meditation. This kind of mingling leads to their
dissolution. In a sense it is effortless and natural, but requires the skill to
mingle without being entangled.
that are important to understand. Many people without proper instruction
that are important to understand. Many people without proper instruction
assume that if they meditate and perform rituals obstacles will fall away
by themselves. This kind of attitude is like sweeping obstacles under the
carpet of dharma practice and forgetting about them. It is a bad idea.
carpet of dharma practice and forgetting about them. It is a bad idea.
The correct approach is for the dharma practitioner to use his skills to
contemplate the causes of his obstructions with equanimity and
impartiality. Using the even mindedness created by meditation, he
contemplates his problems rather than use his meditation to escape them.
Without judging or seeking a solution, he allows awareness of obstacles to
mingle with his topic of meditation. This kind of mingling leads to their
dissolution. In a sense it is effortless and natural, but requires the skill to
mingle without being entangled.
Thought for the Day: June 25, 2009
Do not worry about what you don't have; since you don't have it, it is not
your worry.
Do not worry about what you don't have; since you don't have it, it is not
your worry.
Thought for the Day: June 26, 2009
have recognized death as intertwined with life and have tried to have
recognized death as intertwined with life and have tried to understand it
in this context, giving both equal attention. They have realized that life is
only fully appreciated when death is understood, never content to allow it
to remain an unknown. There is no dark corner in their content to allow it
to remain an unknown. There is no dark corner in their mind where they
have feared to go, or thought unknowable. For them death is for the
living to understand while their faculties are sharp and their bodies
healthy, and not when choice is no more.
their bodies healthy, and not when choice is no more.
My teacher often told his disciples to stamp birth and death on our
forehead and constantly contemplate them. This simple teaching is very
profound, for it eliminates clinging to life and fear of death, which causes
us to wander in ignorance.
have recognized death as intertwined with life and have tried to have
recognized death as intertwined with life and have tried to understand it
in this context, giving both equal attention. They have realized that life is
only fully appreciated when death is understood, never content to allow it
to remain an unknown. There is no dark corner in their content to allow it
to remain an unknown. There is no dark corner in their mind where they
have feared to go, or thought unknowable. For them death is for the
living to understand while their faculties are sharp and their bodies
healthy, and not when choice is no more.
their bodies healthy, and not when choice is no more.
My teacher often told his disciples to stamp birth and death on our
forehead and constantly contemplate them. This simple teaching is very
profound, for it eliminates clinging to life and fear of death, which causes
us to wander in ignorance.
Thought for the Day: June 27, 2009
Our problems are often caused by ambitions that are out of sync with
who we are as individuals. Our focus is often conditioned by peers and
not by reflective self awareness. The "everyman for himself" mentality is
so deeply ingrained in our shared cultural psyche that it is difficult to
step out of the quicksand. To strive for personal gain is such a "given"
that it obscures the simple fact that our own happiness is impossible
without uplifting others in our lives --- even if it entails personal sacrifice.
It is by weeding out selfishness in everything that we do, that we
gradually and quite naturally work out our own problems. If everyone
busied themselves thinking of the welfare of others, therapists would go
broke.
Our problems are often caused by ambitions that are out of sync with
who we are as individuals. Our focus is often conditioned by peers and
not by reflective self awareness. The "everyman for himself" mentality is
so deeply ingrained in our shared cultural psyche that it is difficult to
step out of the quicksand. To strive for personal gain is such a "given"
that it obscures the simple fact that our own happiness is impossible
without uplifting others in our lives --- even if it entails personal sacrifice.
It is by weeding out selfishness in everything that we do, that we
gradually and quite naturally work out our own problems. If everyone
busied themselves thinking of the welfare of others, therapists would go
broke.
Thought for the Day: June 28, 2009
Those who begin a dharma practice soon realize that it demands change.
A willingness to change is one of the most important attitudes that a
student can have and my own teacher, Master Hsuan Hua, often
reminded his students of its importance.
Established ways of doing things and patterns of thought cannot help
but be put under the magnifying glass as our awareness increases
through the practice of meditation and right action and thought. This
increased awareness often demands change. Established viewpoints and
habits do not fall easily and we often become quite clever (rather than
wise) in our effort to justify "hindrances." If we try hard enough, the
"hindrances" will win and we will abandon our practice; and
unfortunately this is a common outcome.
At the outset of dharma practice it is important to understand that our
established ideas will no longer provide a place of rest. Everything will
be called into question. Those who are willing to do this quickly learn
how to expand and grow all good qualities and cut off what is
unprofitable. If we simply remember not to be attached to our ways of
thinking and doing things we open up all possibilities.
Those who begin a dharma practice soon realize that it demands change.
A willingness to change is one of the most important attitudes that a
student can have and my own teacher, Master Hsuan Hua, often
reminded his students of its importance.
Established ways of doing things and patterns of thought cannot help
but be put under the magnifying glass as our awareness increases
through the practice of meditation and right action and thought. This
increased awareness often demands change. Established viewpoints and
habits do not fall easily and we often become quite clever (rather than
wise) in our effort to justify "hindrances." If we try hard enough, the
"hindrances" will win and we will abandon our practice; and
unfortunately this is a common outcome.
At the outset of dharma practice it is important to understand that our
established ideas will no longer provide a place of rest. Everything will
be called into question. Those who are willing to do this quickly learn
how to expand and grow all good qualities and cut off what is
unprofitable. If we simply remember not to be attached to our ways of
thinking and doing things we open up all possibilities.
Thought for the Day: June 29, 2009
certain honesty in genuineness that we instinctively feel. It radiates from
certain honesty in genuineness that we instinctively feel. It radiates from
those who remain true to their beliefs, which may not always be our
own or right. However righteous or unrighteous someone may be, you
see what you get. If they look like gold, you know that it is not just gold
plated, but gold all the way through. If they look like lead, it is lead all
the way through. There is a certain value in this by virtue of its honesty.
the way through. There is a certain value in this by virtue of its honesty.
As dharma practitioners we naturally strive to become better human
beings. In the beginning we learn how a dharma practitioner behaves,
and try to behave that way. But, as this effort leads to learned behaviour,
we find a need to go deeper in our practice so that our behaviour
becomes more genuine. In other words, we have to pass from
conditioned behaviour to natural behaviour. This is what is meant by
becoming a genuine dharma practitioner.
Everyday we should examine ourselves and look for ways to deepen our
practice in the shrine room and within our ordinary lives. We should try
to remove all contrived behaviour and put forth the extra effort to
become more genuine. Doing so will keep the dharma alive in our lives
and free from all stagnation.
certain honesty in genuineness that we instinctively feel. It radiates from
certain honesty in genuineness that we instinctively feel. It radiates from
those who remain true to their beliefs, which may not always be our
own or right. However righteous or unrighteous someone may be, you
see what you get. If they look like gold, you know that it is not just gold
plated, but gold all the way through. If they look like lead, it is lead all
the way through. There is a certain value in this by virtue of its honesty.
the way through. There is a certain value in this by virtue of its honesty.
As dharma practitioners we naturally strive to become better human
beings. In the beginning we learn how a dharma practitioner behaves,
and try to behave that way. But, as this effort leads to learned behaviour,
we find a need to go deeper in our practice so that our behaviour
becomes more genuine. In other words, we have to pass from
conditioned behaviour to natural behaviour. This is what is meant by
becoming a genuine dharma practitioner.
Everyday we should examine ourselves and look for ways to deepen our
practice in the shrine room and within our ordinary lives. We should try
to remove all contrived behaviour and put forth the extra effort to
become more genuine. Doing so will keep the dharma alive in our lives
and free from all stagnation.
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