Thought for the Day: March 1, 2009
Buddhism teaches in terms of reward and punishment, and it shares this
method with all other faiths (it, too, has its heavens and hells, etc.). But, it
must be borne in mind that the reward/punishment method is an expedient
device to help those of small spiritual standing (most of us are novices from
the Buddha's perspective) get a foot hold into the dharma or not do
unnecessary harm to themselves. But, a reward/punishment motivation, like
all expedient devices, must eventually fall away.
If you tell a child that he will be rewarded with a sweet for staying away from
the stove, he will keep his distance because of the sweet rather than the heat.
This motivation will work as long as there is the treat looming; but eventually
circumstances will lead to him getting burned when no sweet is in the
offering. His motivation is not rooted in knowledge of why the sweet was
offered and why the mother didn't want him near the fire.
When the Buddha teaches us to stay away from the fire of desire he expects us
to ask ourselves why. If we do not ask why, our virtuous and moral life will
eventually fall apart. Like the child who became confused when the sweet
was no longer offered; conditions and circumstances of our lives will eventually
bring about a change that confuses and tempts us and we will surely fall.
But, the clever child will ask himself what the sweet has to do with fire and
why his mom wants him to stay away from it. Eventually he will figure it out
(if he is really clever, he will not let his Mom know that he knows, so that he
can still get his sweet.)
We should never practice the Buddhist way of life for its own sake; because we
want to be a "Buddhist" etc. That is not enough. We owe it to ourselves to
free ourselves from the motivation of doing things because it is the "Buddhist"
way (the sweet); and penetrate deeper in order to understand why it is.
The point of being a good Buddhist is not to be a good Buddhist, but rather
to attain enlightenment; and we can do this without appearing to be a good
Buddhist (just as the child can collect his sweet while appearing ignorant of
the danger of fire.
Buddhism teaches in terms of reward and punishment, and it shares this
method with all other faiths (it, too, has its heavens and hells, etc.). But, it
must be borne in mind that the reward/punishment method is an expedient
device to help those of small spiritual standing (most of us are novices from
the Buddha's perspective) get a foot hold into the dharma or not do
unnecessary harm to themselves. But, a reward/punishment motivation, like
all expedient devices, must eventually fall away.
If you tell a child that he will be rewarded with a sweet for staying away from
the stove, he will keep his distance because of the sweet rather than the heat.
This motivation will work as long as there is the treat looming; but eventually
circumstances will lead to him getting burned when no sweet is in the
offering. His motivation is not rooted in knowledge of why the sweet was
offered and why the mother didn't want him near the fire.
When the Buddha teaches us to stay away from the fire of desire he expects us
to ask ourselves why. If we do not ask why, our virtuous and moral life will
eventually fall apart. Like the child who became confused when the sweet
was no longer offered; conditions and circumstances of our lives will eventually
bring about a change that confuses and tempts us and we will surely fall.
But, the clever child will ask himself what the sweet has to do with fire and
why his mom wants him to stay away from it. Eventually he will figure it out
(if he is really clever, he will not let his Mom know that he knows, so that he
can still get his sweet.)
We should never practice the Buddhist way of life for its own sake; because we
want to be a "Buddhist" etc. That is not enough. We owe it to ourselves to
free ourselves from the motivation of doing things because it is the "Buddhist"
way (the sweet); and penetrate deeper in order to understand why it is.
The point of being a good Buddhist is not to be a good Buddhist, but rather
to attain enlightenment; and we can do this without appearing to be a good
Buddhist (just as the child can collect his sweet while appearing ignorant of
the danger of fire.
Thought for the Day: March 2, 2009
contrite attitude towards Buddhist practice is most keenly realized in the fact
contrite attitude towards Buddhist practice is most keenly realized in the fact
that this attitude is very helpful in selecting the method of practice most
suited for one's own spiritual understanding. Having this attitude will prevent
one from assuming that one understands what one does not understand and
basing one's practice on wrong understanding.
basing one's practice on wrong understanding.
basing one's practice on wrong understanding.
Today, for example, many people who are not qualified to practice tantra,
assume that they are because of pride and arrogance. If they were to replace
this pride and arrogance with a humble and contrite attitude, they would
realize that a less advanced teaching might be more appropriate to their level
of understanding. Instead however, they often practice tantra to their own
harm rather than betterment.
It is easy to be attracted to a teaching that is beyond our capacity to truly
understand. Because teachings are often metaphysical in nature, it is easy to
assume that we understand when we really do not. And, because we often
practice on our own, we can go on practicing incorrectly for years and our ego
will deceive us into thinking that all is well when it isn't.
Many teachings are aimed at students who have already cut off coarse desires
and are free of disturbing emotions such as lust, greed, anger, hatred, and are
naturally stable even when circumstances are not favorable. If we are not yet
up to this level, we can still study these "higher" teachings; but we must also
study the "lesser" teachings as a basis to support the higher teachings. Our
primary effort will be in the "lesser" teachings until our mind is free of desire
and disturbing emotions; while our secondary effort will be towards
understanding the "higher" teachings (which can't be understood with a
mind full of disturbing emotions.) Merely intellectual understanding is of no
use to the Buddhist practitioner; unless his aims are purely scholastic ones; for
intellectual understanding is not enough to uproot the obstructions to
enlightenment.
contrite attitude towards Buddhist practice is most keenly realized in the fact
contrite attitude towards Buddhist practice is most keenly realized in the fact
that this attitude is very helpful in selecting the method of practice most
suited for one's own spiritual understanding. Having this attitude will prevent
one from assuming that one understands what one does not understand and
basing one's practice on wrong understanding.
basing one's practice on wrong understanding.
basing one's practice on wrong understanding.
Today, for example, many people who are not qualified to practice tantra,
assume that they are because of pride and arrogance. If they were to replace
this pride and arrogance with a humble and contrite attitude, they would
realize that a less advanced teaching might be more appropriate to their level
of understanding. Instead however, they often practice tantra to their own
harm rather than betterment.
It is easy to be attracted to a teaching that is beyond our capacity to truly
understand. Because teachings are often metaphysical in nature, it is easy to
assume that we understand when we really do not. And, because we often
practice on our own, we can go on practicing incorrectly for years and our ego
will deceive us into thinking that all is well when it isn't.
Many teachings are aimed at students who have already cut off coarse desires
and are free of disturbing emotions such as lust, greed, anger, hatred, and are
naturally stable even when circumstances are not favorable. If we are not yet
up to this level, we can still study these "higher" teachings; but we must also
study the "lesser" teachings as a basis to support the higher teachings. Our
primary effort will be in the "lesser" teachings until our mind is free of desire
and disturbing emotions; while our secondary effort will be towards
understanding the "higher" teachings (which can't be understood with a
mind full of disturbing emotions.) Merely intellectual understanding is of no
use to the Buddhist practitioner; unless his aims are purely scholastic ones; for
intellectual understanding is not enough to uproot the obstructions to
enlightenment.
Thought for the Day: March 3, 2009
To the enlightened mind the everyday world is a magical display; but to our
mind blinded by desire it is a net that ensnares. The events of dreams seem so
real while we are dreaming, and yet when we awake the importance of all the
dream manifestations dissolve and have no importance. When we reflect on
the objects of our dream and the people in it, the circumstances that took
place, and all the emotions and feelings we had, there is a sense of
impartiality, for we are no longer dreaming.
disciplined. This in itself is a wonderful teaching that illustrates the fact that
disciplined. This in itself is a wonderful teaching that illustrates the fact that
it is not the things themselves or life's events and circumstances that bind us
up in fundamental ignorance, but rather our attachment to them. If we bear
this in mind, it should free us from getting too tied up to the form of the
disciplines we practice while forgetting their aim. We will never become
satisfied with renunciation itself, but constantly keep our eye on the target
until we reach it.until we reach it.
To the enlightened mind the everyday world is a magical display; but to our
mind blinded by desire it is a net that ensnares. The events of dreams seem so
real while we are dreaming, and yet when we awake the importance of all the
dream manifestations dissolve and have no importance. When we reflect on
the objects of our dream and the people in it, the circumstances that took
place, and all the emotions and feelings we had, there is a sense of
impartiality, for we are no longer dreaming.
disciplined. This in itself is a wonderful teaching that illustrates the fact that
disciplined. This in itself is a wonderful teaching that illustrates the fact that
it is not the things themselves or life's events and circumstances that bind us
up in fundamental ignorance, but rather our attachment to them. If we bear
this in mind, it should free us from getting too tied up to the form of the
disciplines we practice while forgetting their aim. We will never become
satisfied with renunciation itself, but constantly keep our eye on the target
until we reach it.until we reach it.
Thought for the Day: March 5, 2009
Always seek the lowest position; it is all up hill from there.
practices and stuck with grinding rice and chopping wood. He even fasted
practices and stuck with grinding rice and chopping wood. He even fasted
while doing so, eventually having to tie stones to his body so that he could
have enough weight to turn the large grinding wheel. He did this because he
thought his understanding was so limited that he wasn't even worthy of the
monastery food. This went on for some years, until one day, while gathering
wood, he heard a monk in the forest reciting a verse from the Heart Sutra and
he attained sudden enlightenment.
he attained sudden enlightenment.
He was still so humble that he did not tell anyone about his awakening, and
went on as before chopping wood and grinding rice. The other monks
continued to treat him as a worthless fool, as they always had, but the Fifth
Patriarch, Huang Jen, recognized his enlightenment, and secretly one night
transmitted his dharma to him. He sent him off in a boat on the river, where
he traveled for many days, until he found an auspicious place to end his
journey and begin to teach, as the fifth Patriarch had instructed. Later he
became the became the most famous teacher of the Chan (Japanese Zen)
tradition and today is regarded as its most influential teacher after Bodhi
Dharma, the First Patriarch.
Buddhism is a religion of the heart and it is our heart that must be continually
examined to root out any ego clinging we may have to Buddhist practice. To
the monks at Nan Hua monastery, Hui Neng was but a rice grinder and
wood chopper; but his heart was purer than any of theirs'. In the end,
although the form of their practice was correct, it was no match for the heart
of Hui Neng.
Always seek the lowest position; it is all up hill from there.
practices and stuck with grinding rice and chopping wood. He even fasted
practices and stuck with grinding rice and chopping wood. He even fasted
while doing so, eventually having to tie stones to his body so that he could
have enough weight to turn the large grinding wheel. He did this because he
thought his understanding was so limited that he wasn't even worthy of the
monastery food. This went on for some years, until one day, while gathering
wood, he heard a monk in the forest reciting a verse from the Heart Sutra and
he attained sudden enlightenment.
he attained sudden enlightenment.
He was still so humble that he did not tell anyone about his awakening, and
went on as before chopping wood and grinding rice. The other monks
continued to treat him as a worthless fool, as they always had, but the Fifth
Patriarch, Huang Jen, recognized his enlightenment, and secretly one night
transmitted his dharma to him. He sent him off in a boat on the river, where
he traveled for many days, until he found an auspicious place to end his
journey and begin to teach, as the fifth Patriarch had instructed. Later he
became the became the most famous teacher of the Chan (Japanese Zen)
tradition and today is regarded as its most influential teacher after Bodhi
Dharma, the First Patriarch.
Buddhism is a religion of the heart and it is our heart that must be continually
examined to root out any ego clinging we may have to Buddhist practice. To
the monks at Nan Hua monastery, Hui Neng was but a rice grinder and
wood chopper; but his heart was purer than any of theirs'. In the end,
although the form of their practice was correct, it was no match for the heart
of Hui Neng.
Thought for the Day: March 5, 2009
Thought for the Day: March 6, 2009
When the Buddha was the young Prince "Siddhatha," before setting out on
his quest for enlightenment, he left the confines of his palace one day and
observed four facts of life: he saw a baby being born, a sick person, an old
person, and a dying person. These common occurrences that we all take for
granted, the Prince could not. He wondered what the point of life was if we
were just bodies and minds that appear for a while, change, and disappear
forever. Because he didn't assume, like most of us, that this question was
unknowable, he renounced his princehood and set out as a wandering
beggar to find out if there was anything to find that is not born when the
body emerges at birth, does not grow old as the body ages, does not get sick
when the body gets sick, and does not cease when the body dies. He found
that this could not be found; which is not the same as saying he didn't find
anything.
When the Buddha was the young Prince "Siddhatha," before setting out on
his quest for enlightenment, he left the confines of his palace one day and
observed four facts of life: he saw a baby being born, a sick person, an old
person, and a dying person. These common occurrences that we all take for
granted, the Prince could not. He wondered what the point of life was if we
were just bodies and minds that appear for a while, change, and disappear
forever. Because he didn't assume, like most of us, that this question was
unknowable, he renounced his princehood and set out as a wandering
beggar to find out if there was anything to find that is not born when the
body emerges at birth, does not grow old as the body ages, does not get sick
when the body gets sick, and does not cease when the body dies. He found
that this could not be found; which is not the same as saying he didn't find
anything.
Thought for the Day: March 7, 2009
The disciplines that the Buddha taught are not external disciplines coming
from outside. They are inner disciplines rooted in our understanding why
we are obstructed and how obstructions are removed. If we had no
obstructions, of course their would be no need for discipline.
how the knot was made, we can untie it with little effort. Discipline should
how the knot was made, we can untie it with little effort. Discipline should
never be blind. We should never think that just because we are working
hard, we are working wisely. Rather, we should have a clear understanding
of the point of discipline, which is to have a clear understanding of the aim
of Buddhist practice. This understanding will begin with a conceptual
understanding and gradually evolve itself into a genuine understanding.
This is to practice discipline with an inner understanding; anything else is
just observing formalities and will yield little results.
just observing formalities and will yield little results.
Buddhism teaches us that as common people we are as if tied up in a knot
of conflicting desires and emotions. It gives us the tools necessary to see
how we got ourselves tied up and the tools necessary to untie ourselves. If
we work with true inner understanding we will be able to accomplish more
with far less effort. Nothing should ever feel forced and it won't if we
practice knowingly.
The disciplines that the Buddha taught are not external disciplines coming
from outside. They are inner disciplines rooted in our understanding why
we are obstructed and how obstructions are removed. If we had no
obstructions, of course their would be no need for discipline.
how the knot was made, we can untie it with little effort. Discipline should
how the knot was made, we can untie it with little effort. Discipline should
never be blind. We should never think that just because we are working
hard, we are working wisely. Rather, we should have a clear understanding
of the point of discipline, which is to have a clear understanding of the aim
of Buddhist practice. This understanding will begin with a conceptual
understanding and gradually evolve itself into a genuine understanding.
This is to practice discipline with an inner understanding; anything else is
just observing formalities and will yield little results.
just observing formalities and will yield little results.
Buddhism teaches us that as common people we are as if tied up in a knot
of conflicting desires and emotions. It gives us the tools necessary to see
how we got ourselves tied up and the tools necessary to untie ourselves. If
we work with true inner understanding we will be able to accomplish more
with far less effort. Nothing should ever feel forced and it won't if we
practice knowingly.
Thought for the Day: March 8, 2009
If we make offerings when we have something to offer, and supplicate the
Buddha when times are good, our voice will be strong when ill fortune
visits us.
If we make offerings when we have something to offer, and supplicate the
Buddha when times are good, our voice will be strong when ill fortune
visits us.
Thought for the Day: March 9, 2009
This is really a wonderful and simple way to view the Three Jewels. The
Buddha Dharma is indeed vast and there are almost as many teachings
(medicine) as there are people and their various afflictions. When we turn to
the Buddha in our devotional aspiration, or seek the guidance of an
enlightened teacher who embodies the Buddha nature, we are given the
right medicine to remove our specific kinds of illnesses. If we keep company
with the sangha, we are continually benefited by their guidance, as well.
This is really a wonderful and simple way to view the Three Jewels. The
Buddha Dharma is indeed vast and there are almost as many teachings
(medicine) as there are people and their various afflictions. When we turn to
the Buddha in our devotional aspiration, or seek the guidance of an
enlightened teacher who embodies the Buddha nature, we are given the
right medicine to remove our specific kinds of illnesses. If we keep company
with the sangha, we are continually benefited by their guidance, as well.
Thought for the Day: March 10, 2009
Buddhism is a very holistic approach to realizing the nature of the mind.
Although most of us have personal problems and various complexes and
afflictive emotions, Buddhism, unlike psychiatry and psychology, does not
directly deal with them. When we practice it is sometimes difficult to free
ourselves of "personal" ambitions and goals; after all, many enter
Buddhism because of them. Nevertheless, while these goals are very real,
the correct attitude is to let go of all personal ambitions, and rest in faith
that these will all work themselves out as part of an overhaul of our entire
personality. In fact, because all conflicting emotions, complexes, all mental
disturbances and shortcoming arise because of the misguided notions we
entertain concerning the nature of "self," the deeper our understanding
becomes, these disturbances will be dissolved rather than resolved.
Buddhism is a very holistic approach to realizing the nature of the mind.
Although most of us have personal problems and various complexes and
afflictive emotions, Buddhism, unlike psychiatry and psychology, does not
directly deal with them. When we practice it is sometimes difficult to free
ourselves of "personal" ambitions and goals; after all, many enter
Buddhism because of them. Nevertheless, while these goals are very real,
the correct attitude is to let go of all personal ambitions, and rest in faith
that these will all work themselves out as part of an overhaul of our entire
personality. In fact, because all conflicting emotions, complexes, all mental
disturbances and shortcoming arise because of the misguided notions we
entertain concerning the nature of "self," the deeper our understanding
becomes, these disturbances will be dissolved rather than resolved.
Thought for the Day: March 11, 2009
India. This went on for a three year period, mostly living alone in semi
India. This went on for a three year period, mostly living alone in semi
retreat, until I was back in California and found my teacher and became a
Buddhist monk.
Buddhist monk.
Buddhist monk.
words really are. If I were asked to give the most concise explanation of
words really are. If I were asked to give the most concise explanation of
Buddhist samatha/vipasana practice, I do not think it would be possible for
samatha/vipasana practice, I do not think it would be possible for practice,
I do not think it would be possible for samatha/vipasana practice,
samatha/vipasana practice, I do not think it would be possible for me to
practice, I do not think it would be possible for me to think practice, I do
think practice, I do not think it would be possible for me to think of any
words me to think of any words to do so better than David's Psalm. In fact
first four words alone describe the entire essence of samatha/vipasana
practice.samatha/vipasana practice. practice.samatha/vipasana
practice.samatha/vipasana practice. practice. practice.samatha/vipasana
practice. practice.samatha/vipasana practice. practice. practice. practice.
India. This went on for a three year period, mostly living alone in semi
India. This went on for a three year period, mostly living alone in semi
retreat, until I was back in California and found my teacher and became a
Buddhist monk.
Buddhist monk.
Buddhist monk.
words really are. If I were asked to give the most concise explanation of
words really are. If I were asked to give the most concise explanation of
Buddhist samatha/vipasana practice, I do not think it would be possible for
samatha/vipasana practice, I do not think it would be possible for practice,
I do not think it would be possible for samatha/vipasana practice,
samatha/vipasana practice, I do not think it would be possible for me to
practice, I do not think it would be possible for me to think practice, I do
think practice, I do not think it would be possible for me to think of any
words me to think of any words to do so better than David's Psalm. In fact
first four words alone describe the entire essence of samatha/vipasana
practice.samatha/vipasana practice. practice.samatha/vipasana
practice.samatha/vipasana practice. practice. practice.samatha/vipasana
practice. practice.samatha/vipasana practice. practice. practice. practice.
Thought for the Day: March 12, 2009
Being still, or practicing samatha, is practicing non-asssertion. It is laying
aside all assertions about how things aught to be, and allowing them to
be as they are. All mental formations can swim freely without obstructions
in this mind that is as vast as an infinite sea.
awareness faith is strong, for one knows that this pure and impartial
Being still, or practicing samatha, is practicing non-asssertion. It is laying
aside all assertions about how things aught to be, and allowing them to
be as they are. All mental formations can swim freely without obstructions
in this mind that is as vast as an infinite sea.
awareness faith is strong, for one knows that this pure and impartial
Thought for the Day: March 13, 2009
Some people wonder what the ultimate difference between hatred and
compassion is if they are simply opposite forces., like hot and cold, which
when mixed together balance each other out. HH Holiness the Dali
Lama explains, that while this is a very common question, and a logical
one to ask, the difference is really very vast. He explains that because
anger and hatred are based on the wrong assumption of the ultimate
basis or reality of its target, the person or persons, it has no real basis of
support, since there is no underlying reality of the target of hatred or
anger. However, because compassion is brought forth with full
knowledge that there is no underlying, indestructible, unitary, essence of
the person, in fact, no individual, it is boundless, because it sees the
oneness of all beings and is not confined by the limitations of a target.
Universal compassion shines and illumines all equally without the
burden of discrimination and this fullness is limitless joy to those who
embody it.
Some people wonder what the ultimate difference between hatred and
compassion is if they are simply opposite forces., like hot and cold, which
when mixed together balance each other out. HH Holiness the Dali
Lama explains, that while this is a very common question, and a logical
one to ask, the difference is really very vast. He explains that because
anger and hatred are based on the wrong assumption of the ultimate
basis or reality of its target, the person or persons, it has no real basis of
support, since there is no underlying reality of the target of hatred or
anger. However, because compassion is brought forth with full
knowledge that there is no underlying, indestructible, unitary, essence of
the person, in fact, no individual, it is boundless, because it sees the
oneness of all beings and is not confined by the limitations of a target.
Universal compassion shines and illumines all equally without the
burden of discrimination and this fullness is limitless joy to those who
embody it.
Thought for the Day: March 14, 2009
Thoughts are connected with various feelings, emotions, impulses, etc.
When we talk about disciplining our thoughts, we are also taking into
account these accompanying mental factors. A thought by itself is very
weak, but as it is given more and more attention, it gathers these other
factors and begins to have a life of its own until it is actualized in action
or intention. A good deal of stage setting is required for an individual to
be swayed by a particular thought. For example, if I place a lot of
importance on social status, my mind will give rise to strong
accompanying mental factors if an opportunity to lift mine presents itself;
whereas another person who finds this unimportant will remain unmoved
by the opportunity. If I am greedy for fine food, my mind will be similarly
stirred by thoughts of fine dining; whereas another who prefers simple
food would not be. If I am lustful for beautiful forms, I will be turned
upside down by beautiful forms, whereas one without such inclinations
will remain unmoved.
go back and forth in a tug of war between two opposing forces: the go
back and forth in a tug of war between two opposing forces: the
idealized meditator, whom we have yet to know, and the person that we
know only too well. It doesn't take too many months of effort to realize
that there is no sudden magic that happens when a candle is lit and a
few sticks of incensed burned and we sit on a comfy cushion before the
sweet gaze of our lord Buddha.
sweet gaze of our lord Buddha.
However much effort we may put to the task, mental factors cannot be
stilled by simply avoiding certain thoughts; although it is a common
mistake to try. For example, if I am very angry at a certain person, the
emotion of anger may remain even if I don't think about this person. If
my mind is full of lust, I need not think lustful thoughts to be disturbed
by lustful impulses and emotions. These and other feelings, emotions,
and impulses will be there awaiting a target until my guard is dropped
and I give them one. Keeping our guard up is a very tiresome task that
saps so much energy that we have little left to pursue genuine
meditation. This is like leaning against a door to keep thieves out; it
takes a lot of energy. But, if nothing were in the house, we would worry
little about thieves.
An actor doesn't become a new person when the curtain goes up and he
sets his foot on the stage; nor do any of us when we enter the shrine
room. Like a freight train with many cars behind it, there is a
considerable amount of momentum behind us wherever we go, whether
it be to the movies or the meditation hall. When we consider for a
moment that all our actions are like box cars behind a train, creating a
momentum that is difficult to change, the importance of placing equal
value on everything that we engage in becomes more and more apparent.
What is in front of us today, will be behind us tomorrow. This is the
stage setting that will determine our success or failure in our dharma
practice and meditation.
Thoughts are connected with various feelings, emotions, impulses, etc.
When we talk about disciplining our thoughts, we are also taking into
account these accompanying mental factors. A thought by itself is very
weak, but as it is given more and more attention, it gathers these other
factors and begins to have a life of its own until it is actualized in action
or intention. A good deal of stage setting is required for an individual to
be swayed by a particular thought. For example, if I place a lot of
importance on social status, my mind will give rise to strong
accompanying mental factors if an opportunity to lift mine presents itself;
whereas another person who finds this unimportant will remain unmoved
by the opportunity. If I am greedy for fine food, my mind will be similarly
stirred by thoughts of fine dining; whereas another who prefers simple
food would not be. If I am lustful for beautiful forms, I will be turned
upside down by beautiful forms, whereas one without such inclinations
will remain unmoved.
go back and forth in a tug of war between two opposing forces: the go
back and forth in a tug of war between two opposing forces: the
idealized meditator, whom we have yet to know, and the person that we
know only too well. It doesn't take too many months of effort to realize
that there is no sudden magic that happens when a candle is lit and a
few sticks of incensed burned and we sit on a comfy cushion before the
sweet gaze of our lord Buddha.
sweet gaze of our lord Buddha.
However much effort we may put to the task, mental factors cannot be
stilled by simply avoiding certain thoughts; although it is a common
mistake to try. For example, if I am very angry at a certain person, the
emotion of anger may remain even if I don't think about this person. If
my mind is full of lust, I need not think lustful thoughts to be disturbed
by lustful impulses and emotions. These and other feelings, emotions,
and impulses will be there awaiting a target until my guard is dropped
and I give them one. Keeping our guard up is a very tiresome task that
saps so much energy that we have little left to pursue genuine
meditation. This is like leaning against a door to keep thieves out; it
takes a lot of energy. But, if nothing were in the house, we would worry
little about thieves.
An actor doesn't become a new person when the curtain goes up and he
sets his foot on the stage; nor do any of us when we enter the shrine
room. Like a freight train with many cars behind it, there is a
considerable amount of momentum behind us wherever we go, whether
it be to the movies or the meditation hall. When we consider for a
moment that all our actions are like box cars behind a train, creating a
momentum that is difficult to change, the importance of placing equal
value on everything that we engage in becomes more and more apparent.
What is in front of us today, will be behind us tomorrow. This is the
stage setting that will determine our success or failure in our dharma
practice and meditation.
Thought for the Day: March 15, 2009
While on the road to Santa Monica this morning with my daughter
Mudra, coming back from Cathedral City where we were visiting my son,
Kailash, to celebrate his thirteenth birthday, Mudra and I discussed how
to practice meditation while engaged in work or school. The short
answer is to treat work or school like a meditation topic, engaging with
what is before us without allowing the mind to wander. But, in practice
this is not often easy, especially if we are disinterested in the
task---cleaning the house, for example.
I like using the example of cleaning to describe meditation in action,
because many monks have attained enlightenment while sweeping floors
or other similar trivial tasks. At least, these tasks seem trivial, but that is
only our prejudiced way of viewing it, especially when juxtaposed
against meditation, study, or formal rituals. But, most monks who are
sincere, realize after a few years of monastic life that meditation cannot
be straight jacketed into any particular form.
Making cleaning a meditation means approaching it as if it were one.
Wandering thoughts and disturbing emotions are no less a threat to
mindfulness when cleaning than they are while sitting on a meditation
cushion. And, just as the key to abandoning them in meditation lies in
dissolving our mind in the topic of meditation; so too will our menial
task of cleaning become a meditation if we can learn to fully dissolve our
mind into the task at hand. In the beginning, it may be very difficult to
become fully engaged in cleaning; our mind will wander to other things
that we would rather be doing, or simply thinking about this and that.
In short, our mind will be elsewhere. However, if we apply mindfulness
to the task, by not allowing our mind to wander off, we will gradually
begin to become absorbed in cleaning (or any task we set out to do.) In
time we will be fully engaged with what we are doing, and at times be
struck at how "interested" we are in doing something that is apparently
so entirely ordinary and common place.
Meditation is just a preparation for life. It is practicing how we should
use our mind "all" the time. It is easier in the beginning to practice
mindfulness while seated in a quiet place; but this should not be
construed to mean that it is confined here. Our formal meditation will
benefit greatly if we carry on with it in post meditation activities. The
importance of "post meditation" is on par with actual seated meditation
in all monastic environments; but it is often overlooked by those who are
not in a monastic environment. It should not be; there is no reason that
the benefits of post meditation should be confined to monks.
While on the road to Santa Monica this morning with my daughter
Mudra, coming back from Cathedral City where we were visiting my son,
Kailash, to celebrate his thirteenth birthday, Mudra and I discussed how
to practice meditation while engaged in work or school. The short
answer is to treat work or school like a meditation topic, engaging with
what is before us without allowing the mind to wander. But, in practice
this is not often easy, especially if we are disinterested in the
task---cleaning the house, for example.
I like using the example of cleaning to describe meditation in action,
because many monks have attained enlightenment while sweeping floors
or other similar trivial tasks. At least, these tasks seem trivial, but that is
only our prejudiced way of viewing it, especially when juxtaposed
against meditation, study, or formal rituals. But, most monks who are
sincere, realize after a few years of monastic life that meditation cannot
be straight jacketed into any particular form.
Making cleaning a meditation means approaching it as if it were one.
Wandering thoughts and disturbing emotions are no less a threat to
mindfulness when cleaning than they are while sitting on a meditation
cushion. And, just as the key to abandoning them in meditation lies in
dissolving our mind in the topic of meditation; so too will our menial
task of cleaning become a meditation if we can learn to fully dissolve our
mind into the task at hand. In the beginning, it may be very difficult to
become fully engaged in cleaning; our mind will wander to other things
that we would rather be doing, or simply thinking about this and that.
In short, our mind will be elsewhere. However, if we apply mindfulness
to the task, by not allowing our mind to wander off, we will gradually
begin to become absorbed in cleaning (or any task we set out to do.) In
time we will be fully engaged with what we are doing, and at times be
struck at how "interested" we are in doing something that is apparently
so entirely ordinary and common place.
Meditation is just a preparation for life. It is practicing how we should
use our mind "all" the time. It is easier in the beginning to practice
mindfulness while seated in a quiet place; but this should not be
construed to mean that it is confined here. Our formal meditation will
benefit greatly if we carry on with it in post meditation activities. The
importance of "post meditation" is on par with actual seated meditation
in all monastic environments; but it is often overlooked by those who are
not in a monastic environment. It should not be; there is no reason that
the benefits of post meditation should be confined to monks.
Thought for the Day: March 16, 2009
Because media is inescapable in our modern world, we must be
constantly on guard to see how we are allowing it to influence us. Media
that leads to productive imagination and stimulates learning is not
always easy to find amidst all that doesn't, but it is there, and worth the
effort to tune in.
Because media is inescapable in our modern world, we must be
constantly on guard to see how we are allowing it to influence us. Media
that leads to productive imagination and stimulates learning is not
always easy to find amidst all that doesn't, but it is there, and worth the
effort to tune in.
Thought for the Day: March 17, 2009
just the opposite: "Since tomorrow I may die, why bother eating,
drinking, and being merry?"
drinking, and being merry?"
Buddhist practitioners, and their brothers of other faiths, certainly have
nothing against enjoying life; they simply do not wish to limit their
capacity for enjoyment by confining it to sense pleasures. What the world
has to offer is very different from what it appears to offer. This is samsara's
masquerade and it does a very good job of keeping her real treasures
hidden. Very few ever doubt there is more to life than what appears; but
those who do, have the seed of discovery.
just the opposite: "Since tomorrow I may die, why bother eating,
drinking, and being merry?"
drinking, and being merry?"
Buddhist practitioners, and their brothers of other faiths, certainly have
nothing against enjoying life; they simply do not wish to limit their
capacity for enjoyment by confining it to sense pleasures. What the world
has to offer is very different from what it appears to offer. This is samsara's
masquerade and it does a very good job of keeping her real treasures
hidden. Very few ever doubt there is more to life than what appears; but
those who do, have the seed of discovery.
Thought for the Day: March 18, 2009
Anger is often justified; but its uncontrolled release cannot be. When
anger takes control, reason goes on holiday and our angry actions bring
more harm to us than those whom we target. However, when anger
arises and its energy well controlled, one can harness this energy to
bring about positive results.
Anger is often justified; but its uncontrolled release cannot be. When
anger takes control, reason goes on holiday and our angry actions bring
more harm to us than those whom we target. However, when anger
arises and its energy well controlled, one can harness this energy to
bring about positive results.
Thought for the Day: March 19, 2009
and brings fulfillment to all it touches and those who radiate it.
and brings fulfillment to all it touches and those who radiate it.
it.
If a burst of anger flies free, the damage is done. However, one may
have been provoked to the point of anger, it does little good to justify
the anger . It is far better to apologize very clearly to the one who
provoked the episode, putting aside the fact that "he started it" etc; for
doing so falls into the teaching of repentance and reform, whereby we
say we are sorry and vow that it will not happen again. This is a very
powerful dharma; benefiting both self and other. It is the easiest way to
release the toxic emotion of anger.
and brings fulfillment to all it touches and those who radiate it.
and brings fulfillment to all it touches and those who radiate it.
it.
If a burst of anger flies free, the damage is done. However, one may
have been provoked to the point of anger, it does little good to justify
the anger . It is far better to apologize very clearly to the one who
provoked the episode, putting aside the fact that "he started it" etc; for
doing so falls into the teaching of repentance and reform, whereby we
say we are sorry and vow that it will not happen again. This is a very
powerful dharma; benefiting both self and other. It is the easiest way to
release the toxic emotion of anger.
Thought for the Day: March 20, 2009
Seated meditation is the full dedication of one's mind and body to the
meditation topic. While in theory one can practice meditation doing
anything, in practice it is almost impossible. It is because it is so
difficult to maintain proper mindfulness in activity, that Dharma
masters encourage their students to set aside a specific time each day
devoted solely to meditation practice.
Seated meditation is the full dedication of one's mind and body to the
meditation topic. While in theory one can practice meditation doing
anything, in practice it is almost impossible. It is because it is so
difficult to maintain proper mindfulness in activity, that Dharma
masters encourage their students to set aside a specific time each day
devoted solely to meditation practice.
Thought for the Day: March 21, 2009
Right mindfulness should not be misunderstood to mean that the mind
is necessarily confined to the task one is doing. I do not have to have
my mind on the dishes I am washing to be mindful while washing the
dishes. Right mindfulness is having a mind that is rightly engaged in a
profitable stream of awareness or thought without distraction. If I can
wash the dishes without a million other things popping into my mind;
that is a pretty good indication that I am mindful while washing the
dishes---even if I have no thought of the dishes. The same is true with
any actions we may engage in; however, it is the neutral activities that
we do, those actions that don't excite the mind, that are generally best
suited for practicing mindfulness.
Right mindfulness should not be misunderstood to mean that the mind
is necessarily confined to the task one is doing. I do not have to have
my mind on the dishes I am washing to be mindful while washing the
dishes. Right mindfulness is having a mind that is rightly engaged in a
profitable stream of awareness or thought without distraction. If I can
wash the dishes without a million other things popping into my mind;
that is a pretty good indication that I am mindful while washing the
dishes---even if I have no thought of the dishes. The same is true with
any actions we may engage in; however, it is the neutral activities that
we do, those actions that don't excite the mind, that are generally best
suited for practicing mindfulness.
Thought for the Day: March 22, 2009
best landscape for revealing the focus or lack thereof of the mind, that
best landscape for revealing the focus or lack thereof of the mind, that
monastic environment's daily "chores" are often the stage where
awakenings happen, equal perhaps to even the shrine room or
meditation hall; although it is meditation that sets the stage for this.
The alert and mindful monk finds no task too menial or tedious, his
actions are performed with little effort or attention to them, because he
is rightly engaged in thought. If by chance an unprofitable and
distracting pattern of thought sidetracks his focus, his activities will
mirror this and he will begin making mistakes in the familiar tasks at
hand.
hand.
Absorption in the simplest activities makes all the common acts of
daily life a pleasure to do; and this is one reason that there is "No high
or low" in Buddhism; "everything speaks the dharma." But, we must
be listening and paying attention. If we find ourselves favoring some
activities while shunning others, we have yet to realize the "sameness
of all dharmas," and are attaching to the form of activities and dharma
practices.
The Chan saying: "When sweeping the floor, just sweep the floor," is
sometimes confused to mean that the mind must be watching the
broom, or the dust, or the floor, or some such thing. But, this is to miss
the point completely. What this means is that one's mind is not
distracted by thoughts of doing other things; but this does not mean
that one's mind is on the broom, etc.This is often a difficult point to
understand; and understanding this means recognizing "right
thought"; one "limb" of the "Noble Eightfold Path" taught by the
Buddha.
Each of us who practices meditation will, according to our sincerity
and dedication, eventually plug into a current of thought that is
"right" for our own stage of spiritual development, and profitable in
the sense that it is fulfilling our individual needs. As this gradually
unfolds, our inner world will become more and more absorbing, to the
point that it will matter little what we are doing externally. Until we
have reached this stage, however, it is to our benefit to avoid activities
that are by their very nature distracting; or worse still, seek out
activities because they are distracting.
best landscape for revealing the focus or lack thereof of the mind, that
best landscape for revealing the focus or lack thereof of the mind, that
monastic environment's daily "chores" are often the stage where
awakenings happen, equal perhaps to even the shrine room or
meditation hall; although it is meditation that sets the stage for this.
The alert and mindful monk finds no task too menial or tedious, his
actions are performed with little effort or attention to them, because he
is rightly engaged in thought. If by chance an unprofitable and
distracting pattern of thought sidetracks his focus, his activities will
mirror this and he will begin making mistakes in the familiar tasks at
hand.
hand.
Absorption in the simplest activities makes all the common acts of
daily life a pleasure to do; and this is one reason that there is "No high
or low" in Buddhism; "everything speaks the dharma." But, we must
be listening and paying attention. If we find ourselves favoring some
activities while shunning others, we have yet to realize the "sameness
of all dharmas," and are attaching to the form of activities and dharma
practices.
The Chan saying: "When sweeping the floor, just sweep the floor," is
sometimes confused to mean that the mind must be watching the
broom, or the dust, or the floor, or some such thing. But, this is to miss
the point completely. What this means is that one's mind is not
distracted by thoughts of doing other things; but this does not mean
that one's mind is on the broom, etc.This is often a difficult point to
understand; and understanding this means recognizing "right
thought"; one "limb" of the "Noble Eightfold Path" taught by the
Buddha.
Each of us who practices meditation will, according to our sincerity
and dedication, eventually plug into a current of thought that is
"right" for our own stage of spiritual development, and profitable in
the sense that it is fulfilling our individual needs. As this gradually
unfolds, our inner world will become more and more absorbing, to the
point that it will matter little what we are doing externally. Until we
have reached this stage, however, it is to our benefit to avoid activities
that are by their very nature distracting; or worse still, seek out
activities because they are distracting.
Thought for the Day: March 23, 2009
I just assume that there is some self that is experiencing my world, but
apart from the experience, I am hard pressed to find any self existing
independent of experience. Therefore, I have no choice but to assume
that everything, both animate and inanimate exists dependently, and
this absence of intrinsic existence, this inability to stand alone, is the
empty nature of things. Ironically, it is the joy of finding out that
nothing can be found, that makes the search worthwhile.
I just assume that there is some self that is experiencing my world, but
apart from the experience, I am hard pressed to find any self existing
independent of experience. Therefore, I have no choice but to assume
that everything, both animate and inanimate exists dependently, and
this absence of intrinsic existence, this inability to stand alone, is the
empty nature of things. Ironically, it is the joy of finding out that
nothing can be found, that makes the search worthwhile.
Thought for the Day: March 24, 2009
perceived. There is no snake in the rope; but due to various conditions
perceived. There is no snake in the rope; but due to various conditions
such a lighting, position of the rope, our own propensity to fear snakes,
etc., we may mistakenly "see" a snake where this is none and react
accordingly.
accordingly.
avoidance of pain is based on a mistaken apprehension of the world we
avoidance of pain is based on a mistaken apprehension of the world we
live in and ourselves. The Buddhist teach that it is because of our
predisposition to fundamental ignorance, that we overlay our world with
predisposition to fundamental ignorance, that we overlay our world with
veil that conceals what it really is, just like a person " sees" a snake in a
rope where there is none. Just as a good friend who knows that there is
only the rope, might point out to us that there is no basis for our fear;
the Buddha, points out to us that samsara, our familiar world, has no
samsara, our familiar world, has no basis for our desire to have nor fear of
our familiar world, has no basis for our desire to have nor fear of want,
basis for our desire to have nor fear of want, save what we mistakenly
project on to it. A good deal of unnecessary energy is lost on this
mistaken perception; and entire lifetimes go by performing activities
based on a false apprehension or our familiar world.based on a false
apprehension or our familiar world.
perceived. There is no snake in the rope; but due to various conditions
perceived. There is no snake in the rope; but due to various conditions
such a lighting, position of the rope, our own propensity to fear snakes,
etc., we may mistakenly "see" a snake where this is none and react
accordingly.
accordingly.
avoidance of pain is based on a mistaken apprehension of the world we
avoidance of pain is based on a mistaken apprehension of the world we
live in and ourselves. The Buddhist teach that it is because of our
predisposition to fundamental ignorance, that we overlay our world with
predisposition to fundamental ignorance, that we overlay our world with
veil that conceals what it really is, just like a person " sees" a snake in a
rope where there is none. Just as a good friend who knows that there is
only the rope, might point out to us that there is no basis for our fear;
the Buddha, points out to us that samsara, our familiar world, has no
samsara, our familiar world, has no basis for our desire to have nor fear of
our familiar world, has no basis for our desire to have nor fear of want,
basis for our desire to have nor fear of want, save what we mistakenly
project on to it. A good deal of unnecessary energy is lost on this
mistaken perception; and entire lifetimes go by performing activities
based on a false apprehension or our familiar world.based on a false
apprehension or our familiar world.
Thought for the Day: March 25, 2009
out of the picture, the greater the reward for ourselves and those we out
of the picture, the greater the reward for ourselves and those we seek to
benefit.seek to benefit.
out of the picture, the greater the reward for ourselves and those we out
of the picture, the greater the reward for ourselves and those we seek to
benefit.seek to benefit.
Thought for the Day: March 26, 2009
A very effective practice that will aid one to understand the nature of
disturbing emotions, a practice that is highly recommended by HH
Dali Lama, entails the shifting of focus of the meditative mind from the
topic of meditation to a disturbing emotion. This requires that one first
set one's mind in a meditative state free of afflictive emotions and
settled firmly upon the topic of meditation. Once this is achieved, one
brings to mind a moment when one became angry, or jealous, or gave
rise to hatred, greed, lust, or any other undesirable thought pattern that
periodically disturbs one's mind throughout the day. It is important to
remain rooted in the topic of meditation, while peering with a corner of
one's mind at the afflictive emotion or thought pattern. There is a sense
of independent observation because one is consciously observing, rather
than unconsciously getting sucked into, a quicksand of disturbances
rooted in false views and attachment.
and undesirable thought pattern during moments when the mind is and
undesirable thought pattern during moments when the mind is settled
and not plagued by them, while never loosing the "observer" while
never loosing the "observer" while never loosing the "observer" while
never loosing the "observer" position. Both these practices are Both
these practices are position. Both these practices are preemptive
position. Both these practices are preemptive techniques that will Both
Both these practices are preemptive techniques that will Both these
these practices are preemptive techniques that will undermine emotions
and lead to their non-arisal.undermine afflictive emotions and lead to
their non-arisal.lead to their non-arisal.
A very effective practice that will aid one to understand the nature of
disturbing emotions, a practice that is highly recommended by HH
Dali Lama, entails the shifting of focus of the meditative mind from the
topic of meditation to a disturbing emotion. This requires that one first
set one's mind in a meditative state free of afflictive emotions and
settled firmly upon the topic of meditation. Once this is achieved, one
brings to mind a moment when one became angry, or jealous, or gave
rise to hatred, greed, lust, or any other undesirable thought pattern that
periodically disturbs one's mind throughout the day. It is important to
remain rooted in the topic of meditation, while peering with a corner of
one's mind at the afflictive emotion or thought pattern. There is a sense
of independent observation because one is consciously observing, rather
than unconsciously getting sucked into, a quicksand of disturbances
rooted in false views and attachment.
and undesirable thought pattern during moments when the mind is and
undesirable thought pattern during moments when the mind is settled
and not plagued by them, while never loosing the "observer" while
never loosing the "observer" while never loosing the "observer" while
never loosing the "observer" position. Both these practices are Both
these practices are position. Both these practices are preemptive
position. Both these practices are preemptive techniques that will Both
Both these practices are preemptive techniques that will Both these
these practices are preemptive techniques that will undermine emotions
and lead to their non-arisal.undermine afflictive emotions and lead to
their non-arisal.lead to their non-arisal.
Thought for the Day: March 27, 2009
When we are injured we may need a support device to help us walk,
such as a cane or walker. These supports do not walk for us; we still
must apply effort. Merely holding on to crutches will not move us
forward, unless we exert energy and intention so that their function can
be realized. Meditation is the same way. Meditation topics, whether it
be a mantra, visualization, or conceptual reasoning on emptiness or
no-self, and many other forms of practice; are "support" devices whose
power is realized when we unite with it by applying energy, effort, and
intention. If we use a meditation topic with a scattered mind, we will
never realize its power; for to unlock a meditation topic requires uniting
with it.
When we are injured we may need a support device to help us walk,
such as a cane or walker. These supports do not walk for us; we still
must apply effort. Merely holding on to crutches will not move us
forward, unless we exert energy and intention so that their function can
be realized. Meditation is the same way. Meditation topics, whether it
be a mantra, visualization, or conceptual reasoning on emptiness or
no-self, and many other forms of practice; are "support" devices whose
power is realized when we unite with it by applying energy, effort, and
intention. If we use a meditation topic with a scattered mind, we will
never realize its power; for to unlock a meditation topic requires uniting
with it.
Thought for the Day: March 28, 2009
I watched a documentary last evening that was basically an attack on
"blind faith." I couldn't agree more with the thesis; however the
problem I have with it is the protagonist against blind faith had no faith
at all. This is in my opinion is as bad as blind faith; it is just the other
extreme. For example, if I believe that it is a mere fiction that some
almighty God laid forth various rules for humanity and those who follow
them are blessed and those who do not cursed; this is OK. But, if my
prejudice against such a God prevents me from seeing what he had to
say, and asking myself if the rules make sense, then my disbelief in God
is making me blind to the message. In short, the important thing is the
message and not the messenger.
Within Buddhism, blind faith, is considered a very big obstacle, and the
Buddha continually cautioned his disciples not accept his teachings on
faith in him alone, but rather by experiential understanding. While faith
is very important, it is deepened when combined with understanding.
Faith rooted in understanding will never fail, so we should always try to
increase our faith through applying effort in reasoned analyses of the
teaching and right action and conduct in our daily lives. As we put the
teachings into practice, and see them work in our daily lives, our faith
will grow stronger and be well founded.
I watched a documentary last evening that was basically an attack on
"blind faith." I couldn't agree more with the thesis; however the
problem I have with it is the protagonist against blind faith had no faith
at all. This is in my opinion is as bad as blind faith; it is just the other
extreme. For example, if I believe that it is a mere fiction that some
almighty God laid forth various rules for humanity and those who follow
them are blessed and those who do not cursed; this is OK. But, if my
prejudice against such a God prevents me from seeing what he had to
say, and asking myself if the rules make sense, then my disbelief in God
is making me blind to the message. In short, the important thing is the
message and not the messenger.
Within Buddhism, blind faith, is considered a very big obstacle, and the
Buddha continually cautioned his disciples not accept his teachings on
faith in him alone, but rather by experiential understanding. While faith
is very important, it is deepened when combined with understanding.
Faith rooted in understanding will never fail, so we should always try to
increase our faith through applying effort in reasoned analyses of the
teaching and right action and conduct in our daily lives. As we put the
teachings into practice, and see them work in our daily lives, our faith
will grow stronger and be well founded.
Thought for the Day: March 29, 2009
The technique of meditation, whichever one may choose, should not be
confused with meditation. It often is however, and the Buddhist texts
often caution us not to become attached to the form of a practice. The
meditation technique is like a small boat that takes one across the river.
The boat and crossing the river are not the same. Once on the other
shore, we can leave the boat behind. In a similar manner, when the
meditation topic introduces us to the nature of the mind, it can be left
behind. We know how to meditate without it.
Understanding the mechanics of meditation, if clung to as understanding
meditation, leads to the kind of complacency that obscures the other
shore. This is being attached to the form of the practice. It is simply
confusing the means with result and we should constantly guard our mind
to see that this does not happen.
A humble attitude is a great asset for all of us on the spiritual path. It will
help us avoid the pitfalls described above. It is essential to practice a
balanced path that include all aspects of the dharma door we have chosen
to enter. A common mistake is to practice almost exclusively one dharma,
and ignore the rest. Teachings are meant to be taking as a totality, and it
is not for us to pick and choose what to include and what to leave out.
confused with meditation. It often is however, and the Buddhist texts
often caution us not to become attached to the form of a practice. The
meditation technique is like a small boat that takes one across the river.
The boat and crossing the river are not the same. Once on the other
shore, we can leave the boat behind. In a similar manner, when the
meditation topic introduces us to the nature of the mind, it can be left
behind. We know how to meditate without it.
Understanding the mechanics of meditation, if clung to as understanding
meditation, leads to the kind of complacency that obscures the other
shore. This is being attached to the form of the practice. It is simply
confusing the means with result and we should constantly guard our mind
to see that this does not happen.
A humble attitude is a great asset for all of us on the spiritual path. It will
help us avoid the pitfalls described above. It is essential to practice a
balanced path that include all aspects of the dharma door we have chosen
to enter. A common mistake is to practice almost exclusively one dharma,
and ignore the rest. Teachings are meant to be taking as a totality, and it
is not for us to pick and choose what to include and what to leave out.
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