Mar-08

Thought for the day: March 1, 2008

As human beings we habitually seek "explanations" for everything. This is a human illness that
prevents us from seeing beyond our own explanations. For example, a Christian might explain
the death of a chjld by saying it was "God's will," and use the same phrase to describe
everything else as well, When eventually everything is "God's will" the phrase has no
meaning. We have explained meaning right out of it. The phrase has become a source of
comfort for us, the use of which soothes and releases us from the obligation to look deeper.
Buddhist use the word "karma" as a similar catch all that blinds them no less than the Christian
use of "God.". It is the habitual misuse of such terms that creates the wrong assumption that
we understand their meaning. In a sense we are "bewitched" by our own use of language.

Thought for the day: March 2, 2008

With effort the Path becomes clear. A good Teacher works with his disciples in proportion to
the effort they put forth.

Thought for the day: March 3, 2008

Never change a meditation practice without a clear understanding of what it is not
accomplishing and why it is not accomplishing it. Most authentic tried and true practices bring
about change so gradually it is seldom noticed. Just as we water a tree and provide it with the
nutrients it needs to grow, without concern for month by month results, so also should a
meditation practices be nourished without being anxious about results. Just as the ritual of
tending a garden can be a source of joy, so can the spiritual discipline we choose. It is
essential to find joy in the path if we want to be on it long enough to reap results.

Thought for the day: March 4, 2008

The best place for meditation is wherever one happens to be. A calm mind allows the flow of
the world to arise and fall within awareness just as any other thought. The idea that a quiet
place is necessary for meditation is as foolish as thinking a mind empty of thoughts is
necessary for meditation.

Thought for the day: March 5, 2008

The rituals of daily life have a two fold purpose; one to fulfil the task at hand, and the other to
reach beyond it. No matter how ordinary our life may appear, as we give greater attention to it,
we will discover richer meaning in everything that we do.

Thought for the day: March 6, 2008

If everyday we left undone what could be left undone, we would have enough time to engage in
those spiritual practices that we feel would bring about the change we desire, but simply don't
have time for.. "Frivolous activity" is spoken of in Buddhist sutras as a significant reason that
people do not move forward in realization. While it is not an "offence" in the sense that lying is,
for example, it does not create positive momentum and tends to leave one stagnating in one
spot. Thus we die as muddled as when we were born.

While it is our obligation to engage in activities that keep us thriving in the world; much that we
do is not aimed towards this end. It is often mistakenly thought that to practice the Buddha's
teaching, one has to withdraw from the world.

However, Buddhist sutras teach us that the world is the stepping stone that we must use to
enter the spiritual life and it is here that we must be engaged. But, the Buddha also taught his
disciples to discipline their thought, and five senses while thus engaged so that they can not
only become more effective in the world, but see beyond it, as well. While it is important to
engage in the world fully, we want to avoid becomeing "charmed" by it. Our ability to engage
should be balanced with an equally strong ability to disengaed. We to not want to become a
victim of our own success; and the proof that is this is often the case is the thriving business of
antidepressants and psychiatry who earn far more from the relatively "successful" than the
poor. A smile on your face backed by insight is far more sustaining than one bought with a
dollar.

It is interesting to consider that "frivolous" activity is not only a reason that we don't move
beyond the "world," but it is also a reason that we don't move forward in it. Forgetting a moment
all things "spiritual," consider how we tend to divide work from free time. "I am at work" or, "I am
off now." We are not light bulbs that should be switched on and off like this. But rather, we
should learn to shift our form of engagement from the demands of work to another form of
engagement that will keep it from being idle or running out our mouth in idle chatter and
frivolous activity. My Teacher, Master Hsuan Hua, often said that it is only false thinking that
makes the mind tired. If we can learn to keep ourselves properly engaged, we will not feel the
need to disengage. For relaxation the mind may need a change of focus, but it does not need
to be leaking out in meaningless talk and activity.

If at the end of each day we take a few minutes to practice "still consideration" of our day, we
will learn to discriminate where our energy is leaking out and start plugging up the leaks. Then
we can sail off to the sunset frolicking with the whales and dolphins.

Thought for the day: March 7, 2008

"Who am I?" is the primary question we are all asking with varying levels of intensity and depth.
The aim of both Buddhist and Hindu religious literature is to give us the tools to probe deeper
and avoid the pitfalls of wrong inquiry. The conclusion of the probe is well known by the
testimony of those saints who have arrived and it is that there is no ultimate referent to "I." The
leading Western philosopher of our time, "Ludwig Wittgenstein," in his "Philosophical
Investigations," reaches the same conclusion, "The "I" thought has no referent." Other great
philosophers without "religious" affiliation have arrived at this conclusion, as well. So what is
the difference between the philosopher and the saint if both have arrived at the same
conclusion? My view is that the "I" thought does not arise in the saint as it does in the
philosopher. While both have arrived at similar conclusions, the sense of "I" still persist in the
philosopher while for the saint it has dried up.

If we study the life of Wittgenstein, (The Art of Genius, is an excellent study of his life) we will
find that he was very frustrated with his inability to end the persistent doubts in his mind. The
fact that they never ceased to arise plagued him until his death. It is as if he could not quite
own the conclusions he arrived at. This is not a criticism of the conclusion of the philosophers,
indeed the depth of their understanding is no doubt far deeper than many monks confined to
their monasteries. But, it is an expression of the limitations which I believe is a more one sided
approach than the path of a Buddhist monk, for example. For one thing, the inquiry of a
Buddhist monk would be coupled with the fact that any conclusion must generate a sense of
compassion. His entire approach will be governed by this.

While inquiry into the nature of the "I" is at the core of spiritual practice, one must be cautious
of the dangers of making misguided inferences based on the conclusion of no "I." A false
sense of freedom is the most common mistake people make and one Sutras teach us how to
avoid. Freedom has to earned and as long as the sense of "I" persists we must deal with its
demands in a rational and serious way. In no way to either Buddhist or Hindu teachings
encourage acting free. Freedom will arise when it is earned and is not a choice we make.

Thought for the day: March 8, 2008

When we subject the "I" to the critical analyses of deep insight samadhi it is found to be
without a referent. This is the conclusion spoken of in various teachings of "no-self." When we
come out of this meditation the sense of "I" again persists. This is like a person awakening
from a dream, who knows that he has had a dream, but cannot recall it. However, as one
becomes more familiar with the sense of no-self in meditation, it's hold will gradually weaken
and disappear. This all is a long process extending over many lifetimes.

Often Buddhists and others who speak of "No-self" are criticized as being nihilistic. This is a
very wrong view to hold, but unfortunately one that turns many away before they even have a
chance to investigate what Buddhists and others mean by "no-self."

In short no-self means that the "I" no longer arises in the saint as it does in a common person.
He is still very much aware of his body, responsibilities, personal property, etc. However, he is
not confined by these things and does not define himself by them either. Personal identity no
longer forces itself on the saint.

The individual sense of "I" forces itself upon us because we have conditioned ourselves to
think in terms of an individual harnessed to a body and its demands. We define ourselves by
this. This sense of "I" is what is dismantled through inquiry and what emerges is a new identity
not confined by the restraints of a personal self and yet very much aware of them.

It is often said that it is not the things and so called lure of the world that is a danger, but
rather our attachment to them. As long as we are subject to the attractiveness of what the
world has to offer, it is better to keep our life focused on what is necessary and refrain from
chasing what is not. It is reaching beyond what we truly need that reinforces the sense of a
personal "I" and allows it to persist.

Thought for the day: March 9, 2008

The inner tangle and the outer tangle,
this whole world is entangled in a tangle,
and so I ask the Buddha,
How does one untangle this tangle?

When a wise man, established well in Virtue
Develops Consciousness and Understanding,
Then as a bhikshu, ardent and sagacious,
He succeeds in disentangling the tangle.

Vissudhimaga

These verses are found in the opening section of the Path of Purification (Visudhimagga). This
is a magnificent reference work on the entire Buddhist path. It opens with a discussion on
developing virtue and moves through the entire Buddhist path in its twelve-hundred pages of
tiny print. Unlike feel-good books like Be Here Now or The Power of Now, and other such works
that teach us to pretend we are supreme; the Visuddhimagga actually shows us how to
accomplish it..

Thought for the day: March 10, 2008

If a thief comes banging on your door, you can barricade yourself in or have nothing to steal.
The same applies to meditation. When intruding thoughts disturb your meditation, ask yourself
what their after and work on removing the food supply. Then you can leave the door open.

Thought for the day: March 11, 2008

The last couple of days I have been working to repair leaking irrigation pipes on my property and
caused new leaks by hitting the pipes as i searched for them beneath the ground. This is a
problem i have noticed in my meditation as well. Sometimes we can create new leaks while trying
to patch up the existing ones. Just like in the garden, if we are not careful how we search for
energy leaks, we can disturb flows of energy that are not problematic. If i had been more careful
with my pick, I would have discovered the undamaged pipe without breaking it and been able
from there to unearth more of the pipe to discover where the leak existed. Similarly, in meditation
we do not want to disturb a flow of energy that is moving well, but approach that energy source
in a delicate way and coax it into revealing the leak. Never use force in meditation.

Thought for the day: March 12, 2008

The accumulation of merit is one of the most powerful Dharma's and yet it is kept in the shadows
in our Western culture which is dominated by practices that seem more direct, like meditation for
example. In the East, just the opposite is true. Meditation stands in Merit;s shadow. Their should
be a cultural exchange here, for both should be balanced.

Merit comes in many forms. It could be making offerings to the sangha, supporting a charity,
offering one's time to benefit others. Whatever one does to dedicate one's resources, material,
mental, or physical, towards the benefit of others is merit. Merit is the basis that supports
meditation and spiritual inquiry. It is very difficult to progress without it.

Thought for the day: March 13, 2008

One of the most powerful meditations is simply watching the breath, perhaps even labeling each
inhale and exhale, and yet some say they don't know how to meditate or "can't" meditate, or, in
other words just don't like it. Many meditate correctly, but because results are not at hand, think
they are doing their meditation incorrectly, while those who think they don't like it enough to
continue, simply have not given it enough time. Meditation almost always begin with a fumbling
around trying to find the correct way, but this fumbling through the corridors of the mind will
gradually become less clumsy as we exercise patience with ourselves and persist.

Thought for the day: March 14, 2008

The nature of the mind is revealed in a single thought and yet this nature remains elusive and
difficult to see. Our thoughts are like naughty children whose behavior changes as soon as we
watch them and it is difficult to understand the play of the mind. If we can be still we can catch
glimpses that reveal how we engage with thoughts and give them an owner, an owner that is
assumed to be truly existent, but really is not. If it were not for creating an owner for our thoughts
we would be free and unhindered.

Thought for the day: March 15, 2008

I read a story of a monk who had forgotten to eat and upon remembering had an awakening which
his master certified. I have told this story many times and I always receive the same response,
such as, "Yeah, I have forgotten to eat, too." This response cannot be criticized as it is a natural
response that I would expect. If the monk's experience were understood differently the koan
"What is the sound of one hand clapping" would also be understood, which it is not.

Thought for the day: March 16, 2008

Most of us are familiar with the "Zen" garden. These gardens are no longer confined to the
monasteries of Japan and China, but can be found adorning the properties of many homes and
commercial buildings. They are reflections of a monastic culture that emphasised the fact that
enlightenment can be found within the ordinary acts of daily life. And, many such awakenings are
well documented in works such as the "Blue Cliff Records" and the lives of Masters. So the
question may arise, "Why don't others become enlightened doing their gardening or floor
sweeping, or other tasks?" The answer is that the way the monk gardens is not the same as a
common person. We may well create a garden that looks the same, but what we see while
creating it won't be the same. Our approach is different because our viewpoint towards the task is
different. Through meditation and study the monk will use his mind in a unique way that we
cannot gain access to without similar discipline.

For the Zen or Chan practitioner, the activity in his life is an opportunity to practice and reflect his
insights during the stillness of meditation or study. In this tradition the likelihood of an awakening
during stillness or activity is equal, and this is the way it should be. In this tradition there is no
intrinsic holiness in sitting cross legged or reading sacred scriptures. While it is a common
misunderstanding that this tradition does not study, they do study and emphasize its importance
as much as any other tradition, if not more, but their emphasis that book learning and inner
meditative quiet must find expression in activity in order to be considered worthwhile is
underscored.

If we want to transform our activities into meditative exercises we need to change our way of
approaching what we do. A slight shift in attitude can make an ordinary activity one that is multi
layered and full of meaning. Their is no reason that we cannot be fully engaged in what we do if
we take the time to study and meditate on the nature of the mind. Thinking causes action and
action causes results; we simply must learn how to think.

Thought for the day: March 17, 2008

When you sit quietly on your meditation cushion begin by reflecting on your day. After meditation
reflect on it. Without being concerned with specifics, look to see how the barriers encountered in
meditation repeat themselves in activity and visa versa.

Thought for the day: March 18, 2008

Mistakes can be corrected, but far more energy will be required than making them.

Thought for the day: March 19, 2008

A common assumption is that meditation is good. But, like any other tool, its worth is determined by
how it is used (or misused.) It is like the proverbial two edged sword that can harm the user if it is
not handled carefully. Meditation must be done carefully and correctly. Mantras and other topics of
meditation are not in themselves good. It depends on the user's skill. To reap the benefits of a
meditation topic the guidance of a teacher and deep study of the sutras is an indispensable aid.
This will teach us how to use the tool that meditation is and avoid its many pitfalls.

Thought for the day: March 20, 2008

A key to finding stillness in activity is choosing activities that are neutral and don't excite the mind or
body; and yet offer the movement our bodies need to be healthy and energetic. Exercise that allows
us to maintain an inner focus offer an opportunity to extend our meditation beyond the cushion,
provided we leave the Ipod and cell phone at home, of course.

Thought for the day: March 21, 2008

What does the no-self doctrine mean to someone who is in survival mode trying to make a
mortgage payment to ward off a foreclosure-hungry lender; or anyone else in survival mode, for
reasons that threaten their physical or material well being? This topic came to my mind the other
evening after discussing the problem with my friends wife who is a social worker. Reason seems to
go on vacation during these times. After our discussion it caused me to think about how survival
mode would effect my own meditation and the problems others might have while in such a state.

The cliché "death bed repentance" comes to my mind in this context. This saying points to the
inefficaciousness of a conversion after a lifetime of ignored opportunities. As Buddhist we are
taught to be preemptive and prepare well in advance for bad times.

This "preparation" extends from the very subtle contemplations of life's meaning to the most
mundane of ordinary affairs. Making sacrifice during good times when we have the opportunity to
make them, will make for a soft landing when times are less congenial. The time to think about
exercise is not when your sick.

Thought for the day: March 22, 2008

Discipline is an important aspect of Buddhist practice, but must be skillfully managed. If water
flowing along the gutter is blocked carelessly it will find another way and that way will be the path
of least resistance. However, that path may be of no benefit. If, on the other hand, we dig a little
path directing it to our garden, it will flow there and water our plants. Simply blocking the five
senses whether in mediation or vows discipling our actions, is not enough and may bring more
harm than good. The energy must be skillfully redirected and find expression in meaningful outlets.

Thought for the day: March 23, 2008

The sense of "I" is a contextual referent; that is it cannot exist in a vacuum. It is dependent upon
the objects we see, sounds we hear, sensations we feel, mental factors, etc. Apart from these
factors the "I" simply cannot be found. It is impossible to imagine an "I" that objectively witnesses
this relationship, because we do not exist independently of the factors of existence mentioned
above.. Realizing that we do not exist outside of the context of our mental and physical
environment paves the way towards understanding dependent origination, or emptiness.

Thought for the day: March 24, 2008

A few days ago (March 21) we discussed the difficulty of meditating when in "survival mode." As
our world is crumbling around us, for whatever reason, it is difficult to focus on anything other
than our immediate threat.

Less obvious is the converse of the above. If we have just won the lottery, or are smiled upon by
other good fortune, we face the exact same problem, but because of our programing we are
less likely to recognize it. The fact remains, nevertheless, that gain is often as big a distraction
as loss. This is why the Buddha taught to treat gain and loss as equal and emphasized the
importance of not becoming attached to either.

Thought for the day: March 25, 2008

It is better to be a short distance on the right road, than far along the wrong one. Understanding
the foundation on which your tradition rests, can keep you from deviating from it. Today their are
many concoctions that call themselves "Buddhist" and it is our own responsibility to discriminate
those which function within the sentiment of the teachings of the Buddha from those which do
not. The Buddha cautioned to beware of "deviant knowledge and deviant views" which often
arise from wrongly interpreting teachings. If selecting a teacher look for lineage first, this is very
important. Teachers who come from a long lineage of masters are themselves certified to teach.
Their understanding has already been scrutinized. Avoid what I call the "self proclaimed
enlightened ones," those who interpret the teachings in a new way and they themselves certify it
is correct. Books are the same way. Before studying popular dharma study traditional dharma
(the boring kind that is not on the best seller list.) This will enable you to recognize who among
the pop-dharma teachers is expressing ideas that are within the scope of Buddhism.

Thought for the day: March 26, 2008

What one gets out of an experience depends more on how one looks at it, than what the
experience is. How we see things is more important than what we see. Our viewpoint colors our
world.

It is a difficult task, but many Masters have taught that one should look at every experience as
an opportunity to become enlightened. If not enlightened, one would think that with a little effort
we should be able to learn something from each experience. But, often disturbing emotions block
these opportunities to learn. Greed, anger, jealousy, lust, are so disruptive that the mind cannot
be supple enough to see what is going on beneath the surface of things.

Thought for the day: March 27, 2008

There are no "fixed" dharma's, and that is why clinging to dharmas is so hazardous. A dharma is
only as good as its application; unwisely practiced it will be a disservice to oneself.

Thought for the day: March 28, 2008

A Chinese saying goes: "A battering ram can break through a wall, but it cannot repair the
breach." Words spoken in unchecked anger can do harm that they cannot repair. But, if you are
truly sorry and in humility ask forgiveness, you might get lucky.

Thought for the day: March 29, 2008

If we cultivate a sensitivity to the needs of others, we will find that often a small amount of
energy spent on our part can go a long way towards helping another.

Thought for the day: March 30, 2008

Petty distractions can eat up a lifetime. Stay focus on what is important and let what inserts
itself in between fall aside. Distractions like crying children may vie for our attention when it is
most unwise to give it.

Thought for the day: March 31, 2008

"Go with the flow" is an often repeated saying, but it is also a philosophy that has a well
deserved reputation for mental laziness. Our ability to conceptualize and reason must keep "go
with the flow" in check.