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all sentient beings, those we know and those we don't, friends and foes. It has the special quality of
tolerance which enables us to forgive those who have harmed us or who bear ill will towards us. It is
purging the mind of all contempt and generating a genuine wish to benefit our adversary. If we can
disposition should enable us to touch all those we come into contact with.
disposition should enable us to touch all those we come into contact with.
Cultivating kindness towards others involves diminishing one's own self importance and putting others
first. Thinking less of our own welfare naturally leads to thinking more of the welfare of others. But,
kalyan, Buddhist Kindness, has the particular quality, amongst others, of being kind to those whom we
view as undeserving, especially those whom we might perceive as deserving of our ill will.
Negative feelings are the burden of those who bear them. Keeping this in mind, we should not only root
them out, but plant positive seeds in their place that will grow and bring happiness to ourselves and
others.
*** *** ***
tolerance which enables us to forgive those who have harmed us or who bear ill will towards us. It is
purging the mind of all contempt and generating a genuine wish to benefit our adversary. If we can
disposition should enable us to touch all those we come into contact with.
disposition should enable us to touch all those we come into contact with.
Cultivating kindness towards others involves diminishing one's own self importance and putting others
first. Thinking less of our own welfare naturally leads to thinking more of the welfare of others. But,
kalyan, Buddhist Kindness, has the particular quality, amongst others, of being kind to those whom we
view as undeserving, especially those whom we might perceive as deserving of our ill will.
Negative feelings are the burden of those who bear them. Keeping this in mind, we should not only root
them out, but plant positive seeds in their place that will grow and bring happiness to ourselves and
others.
*** *** ***
If we can remove the energy from an angry thought or a lustful one, and just observe the thought
stripped of its energy, we will be able to see that they are but harmless shells, that we empower by
become angry or lustful, and with mindfulness observe how the emotion increases as energy flows into it.
If we then, while maintaining the initial thought vivid in our mind, bring the energy back to our core, we
will no longer be the owner of that thought. Moreover, the energy that was flowing into it is now
illuminating within.
Turning negative states around is an important aspect of Buddhist practice because as common people
we have no shortage of negative states. If we can learn to skillfully work with them we can turn them
around and use them to our advantage.
*** *** ***
Considering others as an extension of ourselves, rather than separate individuals, is a useful way of
bodhisattva qualities. If any part of our body becomes painful or sick we cannot isolate or separate the
rest of our body from that discomfort because the body is an integrated whole and each member effects
to our entire body. In similar manner, when we take our body as the body of humanity, a much more
realistic view of "self" emerges that realizes the integrated nature of the world we live in.
The natural way to move through life is as if we were "individuals" with ourselves as the primary focus
of attention. We tenaciously cling to this view even though the patent falsity of it is demonstrated are.
This is a wrong assumption that is uprooted by recognizing how much affect others have on our lives.
The greater the appreciation we have for this, the easier it will be for us to recognize the needs of others
as our own, the suffering of others as our own, and the joys of others as our own.
This does not mean that we should associate with unwholesome people or people without good qualities
or people who harm us. But, it does mean that we view these people as we would a sickness of our own
body. Where we see negativity we should look deeper until a genuine feeling of empathy arises. Our
ordinary reactive mind that is judgemental and contemptuous will be released this way.
*** *** ***
bodhisattva qualities. If any part of our body becomes painful or sick we cannot isolate or separate the
rest of our body from that discomfort because the body is an integrated whole and each member effects
to our entire body. In similar manner, when we take our body as the body of humanity, a much more
realistic view of "self" emerges that realizes the integrated nature of the world we live in.
The natural way to move through life is as if we were "individuals" with ourselves as the primary focus
of attention. We tenaciously cling to this view even though the patent falsity of it is demonstrated are.
This is a wrong assumption that is uprooted by recognizing how much affect others have on our lives.
The greater the appreciation we have for this, the easier it will be for us to recognize the needs of others
as our own, the suffering of others as our own, and the joys of others as our own.
This does not mean that we should associate with unwholesome people or people without good qualities
or people who harm us. But, it does mean that we view these people as we would a sickness of our own
body. Where we see negativity we should look deeper until a genuine feeling of empathy arises. Our
ordinary reactive mind that is judgemental and contemptuous will be released this way.
*** *** ***
Yesterday I was talking to my sister, Laura, and the subject turned to mahamudra when she described to
me her difficulty in coming to terms with some childhood trauma that we both shared. I asked her why
herself "who" wants to think about it, rather than trying to understand a past situation. If she does not
world. On the other hand, if she asks "who" is experiencing these thoughts, she will be expanding her
view of life to understand humanity as a whole, the answer to "who" that we all share.
The mind is like a mirror that does not hold on to images that come before it. It simply reflects what is
there without judging beautiful or ugly, good or bad; it does not reject some things and hold on to
others. It simply reflects without partiality. However, as we all know, we do just the opposite, we cling to
some thought and reject others, delight in some and are unhappy with others, etc. This is because we are
to imitate it. This is what we do in meditation. We contemplate the nature of the wisdom mind and try
our best to not judge thoughts, cling to them, or reject them. We simply watch as if we were a mirror.
learn to simply reflect our thoughts and no more. In time and with lots of practice we can merge with
our true wisdom mind.
*** *** ***
whether or not such a practice would stifle all creativity. How could we "think" about anything? The
same question might arise concerning mantra practice, as well.
Whatever our practice may be it is there to serve us; to allow us to peer deeper into the nature of the
mind. Our senses and intellect are brought to rest during meditation to allow us to meditate properly. A
good deal of meditation practice is simply learning how to "turn off your motor," like you do when you
go to the gas station. When you are done with meditation, you turn your motor back on again and you
have more fuel than when you started. Meditation clarifies the mind so that you can direct you eyes, and
ears, and other faculties as well as the intellect in a more meaningful way. Meditation enables us to better
use our faculties when we need them, and put them to rest when we don't. It should never obstruct
engaging our sense organs or mind with intention.
Much of what we see and hear and think about, etc. is aimless; we are simply blown about here and there
thinking about this and that, and leaking into the world wherever our sense organs lead us. Our motor is
running all the time, but we aren't in the drivers seat. This state of affairs is the general human condition
and few think of any other mode of being. It is what stifles creativity in most of us and the condition that
meditation seeks to cure.
*** *** ***
Thought for the Day: March 6, 2010
The path forward in life is not always easy to see. This is especially true for dharma practitioners who
regard active life as an extension of their meditation, and recognize that their choices will deeply
influence their meditation. While meditation influences our daily lives, our daily lives has an equal effect
on our meditation. Because the two form an integrated whole, equal attention should be paid to both of
them.
Bearing the above in mind, what are the main obstructions to our clearly seeing the best choices? In a
word, it would be our attachments and our desire mind. It is our attachments and desires that prevent us
from viewing situation with impartial wisdom. The proactive approach to dealing with this problem is
uprooting attachments and desires, so that our inner vision is not swayed by any selfishness. The time to
do this is not when we are in the thick of things, but always, especially when things are going well and
there are seemingly no choices or tests on our karmic horizon. Whatever actions we take to reduce
attachment and desire now, when all is well, will serve us in the future when perhaps we are tested by
circumstances.
*** *** ***
The path forward in life is not always easy to see. This is especially true for dharma practitioners who
regard active life as an extension of their meditation, and recognize that their choices will deeply
influence their meditation. While meditation influences our daily lives, our daily lives has an equal effect
on our meditation. Because the two form an integrated whole, equal attention should be paid to both of
them.
Bearing the above in mind, what are the main obstructions to our clearly seeing the best choices? In a
word, it would be our attachments and our desire mind. It is our attachments and desires that prevent us
from viewing situation with impartial wisdom. The proactive approach to dealing with this problem is
uprooting attachments and desires, so that our inner vision is not swayed by any selfishness. The time to
do this is not when we are in the thick of things, but always, especially when things are going well and
there are seemingly no choices or tests on our karmic horizon. Whatever actions we take to reduce
attachment and desire now, when all is well, will serve us in the future when perhaps we are tested by
circumstances.
*** *** ***
Thought for the Day: March 7, 2010
regard active life as an extension of their meditation, and recognize that their choices will deeply
influence their meditation. While meditation influences our daily lives, our daily lives has an equal effect
on our meditation. Because the two form an integrated whole, equal attention should be paid to both of
them.
Bearing the above in mind, what are the main obstructions to our clearly seeing the best choices? In a
word, it would be our attachments and our desire mind. It is our attachments and desires that prevent us
from viewing situation with impartial wisdom. The proactive approach to dealing with this problem is
uprooting attachments and desires, so that our inner vision is not swayed by any selfishness. The time to
do this is not when we are in the thick of things, but always, especially when things are going well and
there are seemingly no choices or tests on our karmic horizon. Whatever actions we take to reduce
attachment and desire now, when all is well, will serve us in the future when perhaps we are tested by
circumstances.
*** *** ***
Thought for the Day: March 8, 2010
A person with knowledge of nutrition can point out a good diet, but cannot eat the food for us. In
similar manner, Dharma Masters can give us teachings, but cannot do the practice for us. No matter how
blessed we are with good instruction, unless we put them into practice, little benefit will be attained.
Instructions and initiations need not be many to be meaningful. It is far better to receive a single
initiation and practice it thoroughly, than to receive many that are mere sources of pride. A single
discipline thoroughly penetrated, will illumine a myriad of dharma doors. But, many disciplines poorly
understood will yield little benefit.
A well defined primary practice is essential and should be developed with devotion and energy. If our
own practice is strong, we should feel little inclination to shop around for instructions If there is a need
for further instruction outside our primary practice, it will be revealed to us clearly, and we will be led
where to look for it. Therefore, we should cultivate simply and with full faith in our practice, and never
doubt for a moment its efficacy.
*** *** ***
regard active life as an extension of their meditation, and recognize that their choices will deeply
influence their meditation. While meditation influences our daily lives, our daily lives has an equal effect
on our meditation. Because the two form an integrated whole, equal attention should be paid to both of
them.
Bearing the above in mind, what are the main obstructions to our clearly seeing the best choices? In a
word, it would be our attachments and our desire mind. It is our attachments and desires that prevent us
from viewing situation with impartial wisdom. The proactive approach to dealing with this problem is
uprooting attachments and desires, so that our inner vision is not swayed by any selfishness. The time to
do this is not when we are in the thick of things, but always, especially when things are going well and
there are seemingly no choices or tests on our karmic horizon. Whatever actions we take to reduce
attachment and desire now, when all is well, will serve us in the future when perhaps we are tested by
circumstances.
*** *** ***
Thought for the Day: March 8, 2010
A person with knowledge of nutrition can point out a good diet, but cannot eat the food for us. In
similar manner, Dharma Masters can give us teachings, but cannot do the practice for us. No matter how
blessed we are with good instruction, unless we put them into practice, little benefit will be attained.
Instructions and initiations need not be many to be meaningful. It is far better to receive a single
initiation and practice it thoroughly, than to receive many that are mere sources of pride. A single
discipline thoroughly penetrated, will illumine a myriad of dharma doors. But, many disciplines poorly
understood will yield little benefit.
A well defined primary practice is essential and should be developed with devotion and energy. If our
own practice is strong, we should feel little inclination to shop around for instructions If there is a need
for further instruction outside our primary practice, it will be revealed to us clearly, and we will be led
where to look for it. Therefore, we should cultivate simply and with full faith in our practice, and never
doubt for a moment its efficacy.
*** *** ***
Thought for the Day: March 9, 2010
Create a happy environment for yourself; for when you are happy you can spread more happiness to
*** *** ***
Create a happy environment for yourself; for when you are happy you can spread more happiness to
*** *** ***
People, like the weather, constantly change. Sometimes they have stormy days, sometimes they are full of
sunshine, other days they are cold, sometimes warm and inviting. Just as we adapt to the ever changing
weather, so also should we also be tolerant and considerate of the many faces people wear.
*** *** ***
Today my daughter and I visited the City of Ten Thousand Buddhas in Ukiah, California. I am on the
Francisco. On the drive we discussed how to reduce attachments and that is the subject of today's
"Thought."
The mind habitually seeks pleasure outside through experiences of sense pleasure, material things,
entertainment, etc. This outward seeking mind can be trained to seek inward and that is what we do in
meditation. The happiness that we feel when we seek outside is really created by the mind, it just seems to
arise from outside. Meditation turns this outward seeking mind inward and challenges us to experience
happiness that is not externally supported. If we succeed, we will gradually find such pleasure in
meditation that our mind will not even incline to seek outside at all.
When we see yogis who live lives that seem austere and deprived, it seems harsh to us only because from
our reference point they have denied themselves of all sources of pleasure. However, from the yogis
perspective, he is the one who finds reason to pity us, for we settle for a pleasures that is so inferior to
his own.
The importance of training the mind to delight in itself is fundamental to the practice of non-attachment,
and bringing to a halt the outward seeking mind. It is an effort well worth making.
*** *** ***
Francisco. On the drive we discussed how to reduce attachments and that is the subject of today's
"Thought."
The mind habitually seeks pleasure outside through experiences of sense pleasure, material things,
entertainment, etc. This outward seeking mind can be trained to seek inward and that is what we do in
meditation. The happiness that we feel when we seek outside is really created by the mind, it just seems to
arise from outside. Meditation turns this outward seeking mind inward and challenges us to experience
happiness that is not externally supported. If we succeed, we will gradually find such pleasure in
meditation that our mind will not even incline to seek outside at all.
When we see yogis who live lives that seem austere and deprived, it seems harsh to us only because from
our reference point they have denied themselves of all sources of pleasure. However, from the yogis
perspective, he is the one who finds reason to pity us, for we settle for a pleasures that is so inferior to
his own.
The importance of training the mind to delight in itself is fundamental to the practice of non-attachment,
and bringing to a halt the outward seeking mind. It is an effort well worth making.
*** *** ***
A computer can be programmed to make millions of calculations, but it does not have the intuition to
know what to calculate. It simply blindly calculates based on the orders sent to it. As dharma
practitioners we all have the danger of following the Path blindly, simply following the rules without a
clear intuitive appreciation of where we are going. We should never allow the dharma to become like a
formula that we do blindly; rather our practice should be filled with life and an uncanny sense of
purpose and feeling.
*** *** ***
know what to calculate. It simply blindly calculates based on the orders sent to it. As dharma
practitioners we all have the danger of following the Path blindly, simply following the rules without a
clear intuitive appreciation of where we are going. We should never allow the dharma to become like a
formula that we do blindly; rather our practice should be filled with life and an uncanny sense of
purpose and feeling.
*** *** ***
am feeling surprisingly clear even though I didn't get a wink of sleep. I recited the Surangama mantra in
the rear galley of the plane and ended up giving a crash course in meditation to the stewards and
stewardesses. It was great fun. In two hours I am off to Delhi, where my daughter Rachel will meet me in
When I fly in planes I often think of the fact that everyone aboard has his own dreams and aspirations,
unique to each individual, and yet we are all on the same plane going to the same destination. It is such a
metaphor for our lives that it forces itself upon me whenever I fly. Our daily lives seem so varied on one
gain a little self-knowledge on the way.
So here I am in Dubai, I read and recited mantras on the way here, and who knows what the three
hundred or so other passengers did. But, we are all here together. It makes me feel a kind of
commonality with many people I don't know and a feeling of responsibility for them, too. I cannot help
that all their aspiration be fulfilled, but more importantly that they have meaningful aspirations. I feel a
responsibility to set a good example to those I come in contact with, not necessarily Buddhist, but simply
being disciplined and kind. Hopefully I can in some small way influence those around me and gain a
small amount of merit as well.
A stewardess remarked to me that she had tried meditation, but simply has no time to be consistent. I
asked her if she eats every day and sleeps everyday. Of course she replied that she did, which led me to
inquire if she could perhaps sleep fifteen minutes later and rise fifteen minutes earlier and use this time
for practice. Her eyes lit up as the simple logic seemed to appeal to her. You never know. A few words
rightly placed can have great trans formative power, we only need to be disciplined and sincere ourselves
to recognized the opportunity.
*** *** ***
the rear galley of the plane and ended up giving a crash course in meditation to the stewards and
stewardesses. It was great fun. In two hours I am off to Delhi, where my daughter Rachel will meet me in
When I fly in planes I often think of the fact that everyone aboard has his own dreams and aspirations,
unique to each individual, and yet we are all on the same plane going to the same destination. It is such a
metaphor for our lives that it forces itself upon me whenever I fly. Our daily lives seem so varied on one
gain a little self-knowledge on the way.
So here I am in Dubai, I read and recited mantras on the way here, and who knows what the three
hundred or so other passengers did. But, we are all here together. It makes me feel a kind of
commonality with many people I don't know and a feeling of responsibility for them, too. I cannot help
that all their aspiration be fulfilled, but more importantly that they have meaningful aspirations. I feel a
responsibility to set a good example to those I come in contact with, not necessarily Buddhist, but simply
being disciplined and kind. Hopefully I can in some small way influence those around me and gain a
small amount of merit as well.
A stewardess remarked to me that she had tried meditation, but simply has no time to be consistent. I
asked her if she eats every day and sleeps everyday. Of course she replied that she did, which led me to
inquire if she could perhaps sleep fifteen minutes later and rise fifteen minutes earlier and use this time
for practice. Her eyes lit up as the simple logic seemed to appeal to her. You never know. A few words
rightly placed can have great trans formative power, we only need to be disciplined and sincere ourselves
to recognized the opportunity.
*** *** ***
destination. It is 3 AM and I am sitting in the doorway of my room catching light from the hall's will be
a while before I adjust to the time change.
Recently I joined a discussion with some disciples of my teacher about a lay person who decided to go
dharma practice. What kind of experiences would he be likely to have, we wondered.
Anyone who did such a thing would have to be very sincere and dedicated, if he stuck with it, that is.
This sincerity and dedication would no doubt introduce him to some visions and perhaps a journey to a
heavenly realm. He may even experience Light and heavenly sounds. However, due to a lack of
experience, it is likely that he would attach to these states and seek to repeat them. This very grasping at
states will lead him to seek them out and remain in blissful meditation, thus turning a wholesome state
into a negative one. It is negative because the state itself has becomes his motivation rather than the
aspiration to become enlightened.
We meditate to gain self knowledge, and develop wisdom and compassion. This is a goal that requires
that all our afflictions and attachments be removed. However, once the obstacles are removed we will
experience a sense of bliss that can turn into a new kind of obstacle if we are not careful. When sutras
teach us that we should remove all obstacles and attachments, we must realize that this also means
letting go of the blissful states in meditation and thereby skirting the danger of inadvertently creating a
new attachment that will certainly become an obstacle to our dharma practice.
*** *** ***
a while before I adjust to the time change.
Recently I joined a discussion with some disciples of my teacher about a lay person who decided to go
dharma practice. What kind of experiences would he be likely to have, we wondered.
Anyone who did such a thing would have to be very sincere and dedicated, if he stuck with it, that is.
This sincerity and dedication would no doubt introduce him to some visions and perhaps a journey to a
heavenly realm. He may even experience Light and heavenly sounds. However, due to a lack of
experience, it is likely that he would attach to these states and seek to repeat them. This very grasping at
states will lead him to seek them out and remain in blissful meditation, thus turning a wholesome state
into a negative one. It is negative because the state itself has becomes his motivation rather than the
aspiration to become enlightened.
We meditate to gain self knowledge, and develop wisdom and compassion. This is a goal that requires
that all our afflictions and attachments be removed. However, once the obstacles are removed we will
experience a sense of bliss that can turn into a new kind of obstacle if we are not careful. When sutras
teach us that we should remove all obstacles and attachments, we must realize that this also means
letting go of the blissful states in meditation and thereby skirting the danger of inadvertently creating a
new attachment that will certainly become an obstacle to our dharma practice.
*** *** ***
The mind in meditation is like a perfect mirror that reflects what is before it, truly, never grasping what
beauty, no attachment to precious things. It is not reactive based on likes and dislikes, conditioning from
beginingless time.
When we strip our mind of prior conditioning we become more and more like a baby, whose mind is
quite free of prior conditioning; because he is new to this life, few experiences have conditioned his
mind, and those of his previous life have not yet arisen. Thus the infant is fearless and free of attachment
and clinging; but he is vulnerable and without the protection of his parents would not be able to survive.
So we may wonder what it is that distinguishes the perfect mirror like wisdom mind of the sage and the
non discriminating mind of the infant. For, the mind of the sage responds perfectly to conditions, and
yet inwardly does not change, something the infant is not able to do. The reactive mind is dead in the sage,
and yet he functions perfectly, responding to conditions without effort. The infant is non reactive, but
cannot respond to conditions. How do they differ? That is today's thought.
*** *** ***
overestimating one's own abilities. Those who begin at the beginning rise to the top; those who begin at
the top fall --- after wasting a good deal of time.
*** *** ***
the top fall --- after wasting a good deal of time.
*** *** ***
unpleasant thoughts consume its energy, neither bring any benefit. Why bother with second hand
unpleasant thoughts consume its energy, neither bring any benefit. Why bother with second hand
thoughts when new ones are available? Rest in stillness and the mind will ever renew itself; we need
only get out of the way.
*** *** ***
Forget the past; but not its lessons. Life is a benevolent teacher and allows us to retake exams we have
failed.
*** *** ***
bottom, sides, or center. If we wish to know its nature we simply need to learn how to free ourselves of
grasping some things and rejecting others. If we grasp images, thoughts, or emotions, we become
limited by them; if we reject the same, they will remain, just as kicking a barking dog only increases the
vigor of its attack. Allowing everything to arise without grasping or rejecting helps us to realize the
nature of everything as mere appearances, a display, without any nature of their own beyond the power
we give them by thinking otherwise.
*** *** ***
grasping some things and rejecting others. If we grasp images, thoughts, or emotions, we become
limited by them; if we reject the same, they will remain, just as kicking a barking dog only increases the
vigor of its attack. Allowing everything to arise without grasping or rejecting helps us to realize the
nature of everything as mere appearances, a display, without any nature of their own beyond the power
we give them by thinking otherwise.
*** *** ***
The last few days we have seen the problems of the Catholic church in the news; and yet no mention
of the obvious root of the problem, which lies in the flawed discipline of Catholics who are asked to
be celibate. Any time a discipline is engaged in, particularly one that restricts sexual activity, a counter
Catholic priests, they blocked sexual activity, but were not taught what to do with the ever increasing
sexual energy. The result is a tragedy. The problem with a Christian practicing celibacy is that the
teachings of Christ are extremely limited when it comes to the subtle ways sexual energy can be
channeled through meditation and yoga, methods very common in both Buddhist and Hindu practice.
Discipline alone is never enough, not only with sexual activity, but any discipline. We cannot simply
know something is detrimental to our practice; we must not only have the will power to disengage in
the activity; but we must have the foresight to plan for a beneficial way of releasing the energy (that
flowed into the abandoned activity.) Discipline should always be of the form: "I will abandon this; I
will do this." There is always a positive aspect.
*** *** ***
of the obvious root of the problem, which lies in the flawed discipline of Catholics who are asked to
be celibate. Any time a discipline is engaged in, particularly one that restricts sexual activity, a counter
Catholic priests, they blocked sexual activity, but were not taught what to do with the ever increasing
sexual energy. The result is a tragedy. The problem with a Christian practicing celibacy is that the
teachings of Christ are extremely limited when it comes to the subtle ways sexual energy can be
channeled through meditation and yoga, methods very common in both Buddhist and Hindu practice.
Discipline alone is never enough, not only with sexual activity, but any discipline. We cannot simply
know something is detrimental to our practice; we must not only have the will power to disengage in
the activity; but we must have the foresight to plan for a beneficial way of releasing the energy (that
flowed into the abandoned activity.) Discipline should always be of the form: "I will abandon this; I
will do this." There is always a positive aspect.
*** *** ***
public expression of one's previous wrong actions and a vow to take action to correct them. In our
monastery where I lived for ten years, this was generally done just before sutra lectures in front of the
assembly of fellow monks and nuns and the general public that attended the lectures. It can be a very
humbling and humiliating experience as most personal and perhaps shameful hidden faults are and
the awesome power of the Buddha will expedite the healing process and in particular strengthen our
commitment to the reform aspect of the repentance, which may include a vow.
case of the Catholic Church, the subject of yesterday's "Thought" their "sorry" came only after
getting caught after a decades long cover-up and they had little choice but to admit what became
evident. Moreover, there was no concrete measures of reform mentioned, without which going
forward is likely to be business as usual. It is a good example of how not to practice the dharma of
repentance and reform.
As lay people, repentance and reform can benefit us as much as those in a monastic community. Even
such a simple act as repenting to a friend and vowing to change can take off one's shoulders a burden
that is needless to carry around. Openness has tremendous benefits that we all can benefit from. Just
as we share our joys and triumphs, should we acknowledge our shortcomings and failings
*** *** ***
If you have found a teacher that is kind, supportive, and embracing your every effort; just wait until
your dedication strengthens, and he turns your world upside down.
*** *** ***
"Right Effort" it one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide to
enlightenment spoken by the Buddha. "Right effort" has within itself several aspects, all of which to
keep in mind to keep the "effort" in accord with the dharma. If one's "effort" is to be lasting and
effective it must be pure without selfish motivation, it must be steady and even, without great in
authentic teachings.
The Buddha Dharma is a powerful tool that gives our "effort" far reaching effectiveness and
strength. It assures us that not only we will work hard, but smart, as well. The dharma practitioner
who is ever free of theorizing "about" the dharma, ever applying effort to actual practice, finds
happiness unsurpassed within the effort, free of intellectual gymnastics.
*** *** ***
"Right Livelihood" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide to
enlightenment spoken by the Buddha. "Right Livelihood" is a way of earning one's way in the world
without harming others. It is immersing in the game of samsara bringing to it what we have learned
as Buddhist practitioners, teaching and transforming others according to our capacity, without
putting our Buddhism on display. It is being ordinary and nothing special, tending to the task at
hand with the same mindfulness and dedication we would our devotions. It is finding opportunity
for growth in the mundane and in so doing transforming it into the Bodhimandala.
*** *** ***
"Right Speech" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide to
engage in much unnecessary talk. When we do open our mouth to speak, our words should be on
topic, meaningfully contributing to the topic. Gossip should not be engaged in, nor idle talk to pass
the time. Naturally, lying and slander, backbiting, etc., is not proper.
As much as possible our talk should be uplifting and sincere, free of contrived politeness. We
should be direct with other, but avoid hurtful words. We should use skillful means when addressing
the faults of others, for we want our words to open their mind to correction rather than them
throwing up a barrier. Often asking a question of another will serve the purpose better than telling
them. If I ask a child, "what will happen if you play with fire?," my purpose will be served better
than saying "don't play with fire. Always try to lead a person to inquire within themselves rather
than telling them how things are.
*** *** ***
engage in much unnecessary talk. When we do open our mouth to speak, our words should be on
topic, meaningfully contributing to the topic. Gossip should not be engaged in, nor idle talk to pass
the time. Naturally, lying and slander, backbiting, etc., is not proper.
As much as possible our talk should be uplifting and sincere, free of contrived politeness. We
should be direct with other, but avoid hurtful words. We should use skillful means when addressing
the faults of others, for we want our words to open their mind to correction rather than them
throwing up a barrier. Often asking a question of another will serve the purpose better than telling
them. If I ask a child, "what will happen if you play with fire?," my purpose will be served better
than saying "don't play with fire. Always try to lead a person to inquire within themselves rather
than telling them how things are.
*** *** ***
enlightenment spoken by the Buddha. "Right Action" is well principled action; action that is
thoughtful and rightly motivated. Instinct cannot be trusted because it is heavily weighted towards
selfish consideration of one's personal desires and interests. Therefore, we rely on the teachings of
the Buddha to help us base our actions on true principle. If our actions are well principled we will
and mind.
*** *** ***
Thought for the Day: March 26, 2010
"Right Mindfulness" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide
to enlightenment spoken by the Buddha. "Right Mindfulness" is doing what you are doing
without your mind elsewhere. It is accompanied by a certain kind of satisfaction in doing a task,
however routine it may be, because in doing it mindfulness is exercised. In this sense, all activities
are viewed as a form of meditation.
Being mindful does not necessarily mean that you "think about" what you are doing; but rather
that you perform actions without a mind that is hopping about from thought to thought.
Mindfulness is a feeling of being settled in heart and mind and focused, but not necessarily on
anything in particular. You may feel completely engaged, and yet not be engaged in anything
specific. There is an underlying and mysterious interest in everything that you do. These are some
of the characteristics of mindfulness.
*** *** ***
"Right Mindfulness" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide
to enlightenment spoken by the Buddha. "Right Mindfulness" is doing what you are doing
without your mind elsewhere. It is accompanied by a certain kind of satisfaction in doing a task,
however routine it may be, because in doing it mindfulness is exercised. In this sense, all activities
are viewed as a form of meditation.
Being mindful does not necessarily mean that you "think about" what you are doing; but rather
that you perform actions without a mind that is hopping about from thought to thought.
Mindfulness is a feeling of being settled in heart and mind and focused, but not necessarily on
anything in particular. You may feel completely engaged, and yet not be engaged in anything
specific. There is an underlying and mysterious interest in everything that you do. These are some
of the characteristics of mindfulness.
*** *** ***
Thought for the Day: March 27, 2010
"Right View" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide to
enlightenment spoken by the Buddha. "Right View" is acquired through listening to the proper
dharma, studying the proper dharma, and contemplating the proper dharma. The Dharma is
"proper" when it is in accord with the teachings of the Buddha. Without listening, studying, and
contemplating, it is unlikely that "Right View" will be developed because the overwhelming
propensity is to remain ignorant.
not reflexive or contrived; but rather a seeing of the world with a new sense of priorities and
values. We can easily change our behaviour and behave in a way that is in accord with the dharma,
but to bring about a complete sincerity and genuineness underling our conduct requires a far
deeper understanding than merely following a set of rules (although following such precepts is part
of the path leading to "Right View.")
*** *** ***
"Right View" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide to
enlightenment spoken by the Buddha. "Right View" is acquired through listening to the proper
dharma, studying the proper dharma, and contemplating the proper dharma. The Dharma is
"proper" when it is in accord with the teachings of the Buddha. Without listening, studying, and
contemplating, it is unlikely that "Right View" will be developed because the overwhelming
propensity is to remain ignorant.
not reflexive or contrived; but rather a seeing of the world with a new sense of priorities and
values. We can easily change our behaviour and behave in a way that is in accord with the dharma,
but to bring about a complete sincerity and genuineness underling our conduct requires a far
deeper understanding than merely following a set of rules (although following such precepts is part
of the path leading to "Right View.")
*** *** ***
"Right Intention" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist guide to
Action."
It is the intention to do the right things for the right reasons. We can deepen our intention and
consequently the meaning behind our actions by deepening our understanding of the Buddha
Dharma and developing a heartfelt feeling for the consequences of everything that we do. The
intention is what gives weight and meaning to our deeds. Because this is so, we should strive to
understand not only what right intention is, but equally important, why it is right.
The greater our understanding of the Buddha Dharma, the more effective our actions become
because the intention is well grounded. This is far superior to one who just does what is right
because the Buddha said it was. Even the Buddha cautioned his disciples and admonished them
not to blindly follow his teachings and example. Dharma practice must have eyes to be effective.
*** *** ***
Action."
It is the intention to do the right things for the right reasons. We can deepen our intention and
consequently the meaning behind our actions by deepening our understanding of the Buddha
Dharma and developing a heartfelt feeling for the consequences of everything that we do. The
intention is what gives weight and meaning to our deeds. Because this is so, we should strive to
understand not only what right intention is, but equally important, why it is right.
The greater our understanding of the Buddha Dharma, the more effective our actions become
because the intention is well grounded. This is far superior to one who just does what is right
because the Buddha said it was. Even the Buddha cautioned his disciples and admonished them
not to blindly follow his teachings and example. Dharma practice must have eyes to be effective.
*** *** ***
"Right Concentration" is one limb of the "Nobel Eightfold Path", the outline of the Buddhist
guide to enlightenment spoken by the Buddha. "Right Concentration" tends towards liberation.
Meditation teaches us how to strengthen our concentration; but if we are careless, we will develop
Concentration can be thought of as a beam of light that grows in intensity as we develop our
power of concentration. But, however powerful the beam becomes, it will not tend towards to
develop concentration, but rather teaches us to develop "Right Concentration." Right
Concentration is coupled with wisdom and understanding.
*** *** ***
guide to enlightenment spoken by the Buddha. "Right Concentration" tends towards liberation.
Meditation teaches us how to strengthen our concentration; but if we are careless, we will develop
Concentration can be thought of as a beam of light that grows in intensity as we develop our
power of concentration. But, however powerful the beam becomes, it will not tend towards to
develop concentration, but rather teaches us to develop "Right Concentration." Right
Concentration is coupled with wisdom and understanding.
*** *** ***
trivialities right up to the end. Moments before the body and mind subsides we are busy making
plans. We worry about our relatives, our estate, all kinds of things that will soon be completely
irrelevant. What a futile exercise!
The Buddha offered us a solution that is beautiful in its simplicity: Why wait for the Lord of
Death to snatch your life away, when you can die now, while you have youth and good health?
Death is only painful, he instructed, because you are attached to a false sense of self as the body
mind continuum. If you break this attachment you conquer death forever. One who is free of
attachment does not die with the body. And yet most of us will die as common people, in this life
and many, many more. It may seem as if we are hopelessly condemned; but one day we will all
hear the dharma and become enlightened; such are the Buddha's vows.
*** *** ***
plans. We worry about our relatives, our estate, all kinds of things that will soon be completely
irrelevant. What a futile exercise!
The Buddha offered us a solution that is beautiful in its simplicity: Why wait for the Lord of
Death to snatch your life away, when you can die now, while you have youth and good health?
Death is only painful, he instructed, because you are attached to a false sense of self as the body
mind continuum. If you break this attachment you conquer death forever. One who is free of
attachment does not die with the body. And yet most of us will die as common people, in this life
and many, many more. It may seem as if we are hopelessly condemned; but one day we will all
hear the dharma and become enlightened; such are the Buddha's vows.
*** *** ***