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Thought for the Day: March 1, 2011
Today while driving I was listening to some HH Dali Lama tapes. He was talking about interdependence and
collective karma and I will sum up what he had to say for today's "Thought."
It is our habitual tendency to seek a "cause" for events and in fact we often seek a "single" cause. This is
particularly true when we seek to blame a nations problems on a single individual or government. HH Dali
Lama pointed out that Saddam Hussein's tanks didn't produce themselves. When blame was poured out, few
nations participated. Everything that can be said about nations can be brought down to an individual level.
what part we played in it ourselves. If nations and individuals practiced this there would be far less problems
between individuals and between nations. We are all products of our society and individuals who make our
society each play their part in making it what it is. That is why in some small or larger way we are responsible
for the deeds of others both good and bad, and before we shriek in shock at the horrible actions the
newspaper reports, we should take a good look at ourselves and except some responsibility.
* * *
Today while driving I was listening to some HH Dali Lama tapes. He was talking about interdependence and
collective karma and I will sum up what he had to say for today's "Thought."
It is our habitual tendency to seek a "cause" for events and in fact we often seek a "single" cause. This is
particularly true when we seek to blame a nations problems on a single individual or government. HH Dali
Lama pointed out that Saddam Hussein's tanks didn't produce themselves. When blame was poured out, few
nations participated. Everything that can be said about nations can be brought down to an individual level.
what part we played in it ourselves. If nations and individuals practiced this there would be far less problems
between individuals and between nations. We are all products of our society and individuals who make our
society each play their part in making it what it is. That is why in some small or larger way we are responsible
for the deeds of others both good and bad, and before we shriek in shock at the horrible actions the
newspaper reports, we should take a good look at ourselves and except some responsibility.
* * *
to go astray in meditation and many do simply because they have ignored foundation work. Meditation is
much more than concentration, but unfortunately for many their meditation is just concentration and no
more. Their ability to concentrate may become very strong; but it will also be subject to many pitfalls as their
concentration gets pulled into dark and unprofitable thought forms. No wonder many quit.
The only way to avoid dark and unprofitable thought forms is through preliminary work. Meditation by itself
is ineffective and only becomes the powerful tool that it is when united with the cultivation of virtue and
morality.
* * *
Thought for the Day: March 3, 2011
The attitude that we cultivate towards meditation is very important. How we view the meditation topic and our
relationship to it is one of the most important things to get right. When we practice meditation we are
preparing our mind to be a fertile field for self awareness to arise. We are making ourselves vulnerable and
opening our heart to be filled with realization. But, we cannot "do" it; our job is to prepare the field and allow
the rest to happen in its own time and way.
* * *
The attitude that we cultivate towards meditation is very important. How we view the meditation topic and our
relationship to it is one of the most important things to get right. When we practice meditation we are
preparing our mind to be a fertile field for self awareness to arise. We are making ourselves vulnerable and
opening our heart to be filled with realization. But, we cannot "do" it; our job is to prepare the field and allow
the rest to happen in its own time and way.
* * *
There are many ways to practice meditation. I generally practice seated meditation, but this evening I was
invited to join a group for a Tara meditation that consisted of doing a dance that employed various hand and
body gestures (mudra) that were synchronized with verbal pronouncements of Buddhist ideals such as
compassion, generosity, sympathetic joy, etc. It was a very different experience for me and I felt a bit awkward
as I have never been a dancer of any kind, let alone a ritual dancer. I went with two other friends who were in
the same boat. Afterwards, while discussing our experience, we all agreed that the real benefit was being open
to the new experience and being led out of our comfort zone.
Generally, my own meditation seems brand new every day, even though my technique can remain unchanged
for not other reason than to appreciate what works for others. If we are open like this we can always find ways
of enhancing our own practice by borrowing ideas from other practices.
* * *
invited to join a group for a Tara meditation that consisted of doing a dance that employed various hand and
body gestures (mudra) that were synchronized with verbal pronouncements of Buddhist ideals such as
compassion, generosity, sympathetic joy, etc. It was a very different experience for me and I felt a bit awkward
as I have never been a dancer of any kind, let alone a ritual dancer. I went with two other friends who were in
the same boat. Afterwards, while discussing our experience, we all agreed that the real benefit was being open
to the new experience and being led out of our comfort zone.
Generally, my own meditation seems brand new every day, even though my technique can remain unchanged
for not other reason than to appreciate what works for others. If we are open like this we can always find ways
of enhancing our own practice by borrowing ideas from other practices.
* * *
The Buddha said little regarding a "meditation diet;" he didn't even recommend vegetarian eating. He
outlined some disciplines regarding quantity and the tastiness of the food we take and five contemplations to
do while eating. He advised that eating once a day before noon was a good practice and eating whatever food
comes without regard to flavor, and to never seek delicious food, but eat as simple as possible. His teachings
by considering the five contemplations: consider the work that goes into growing the food, transporting it,
storing it etc. Consider the food as medicine. Consider that the food is not entertainment. Consider whether
or not one's practice deserves it. Consider that the food is taken for the purpose of dharma practice.
Eating once a day may seem a bit extreme; but I found that the practice served me well as a monk and I didn't
lose a single pound. However, it is not necessary for most people. We can derive the same benefits by simply
avoiding all food hankerings and eating just enough and no more. As lay people the five contemplation
mentioned above will keep our mind from daydreaming, mental chatter, and idle talk, as well.
Each individual who meditates must decide for himself the right foods and quantity. Food and sleep are
similar in this regard; there is no fixed amount. We will meditate better if we are a little hungry, as the inner
organs are more active when the appetite is strong and this leads to more general alertness so conducive to
right mediation.
* * *
Right companionship is essential for spiritual growth. The Buddha stressed the importance of a sangha or a
am also." "Community" in this sense means a community of people who benefit one another and share the
like aspiration, self-realization for the benefit of all sentient beings. It is this aspiration, to obtain for the sole
purpose of benefiting others, that holds the community together and it is the for the sole purpose of
benefiting others, that holds the community together and it is the teachings that direct teachings that direct us
how to achieve this goal that supports and sustains the community. Where there is us how to achieve this goal
that supports and sustains the community. Where there is community community individuality is lost in it.
Our strengths and weaknesses are dissolved in the community and our consciousness loses self-centeredness.
The concerns of others become our own, and our own are lost in others. This sense of selflessness helps us
appreciate how closely our own well being is linked with others, and that their happiness is ours and ours
theirs. We cannot do this ourselves, we must gather with others.
* * *
Our desires are creations of our own thinking; there is nothing in the object desired that says, "desire me."
We impute upon the objects we hanker after the quality of desirability, apart from which they would have no
power to entice. By being mindful and guarding our thoughts we will desire less and be more happy and free.
* * *
We impute upon the objects we hanker after the quality of desirability, apart from which they would have no
power to entice. By being mindful and guarding our thoughts we will desire less and be more happy and free.
* * *
Thought for the Day: March 8, 2011
The Dali Lama in the Precious Garland commentary he gave at UCLA defines the "self" as "that which
cannot be found."
* * *
The Dali Lama in the Precious Garland commentary he gave at UCLA defines the "self" as "that which
cannot be found."
* * *
Happy Birthday to everyone who shares this March 9, birthday; and equal happiness to all who don't.
* * *
No matter how wonderful the state of mind achieved in meditation, the moment we try to experience that
state again, that state will become an obstacle. This is what sutras warn against as attaching to states. Whatever
positive state of mind we experience we should let go of, just as we would a negative state like anger or lust. In
particular, when we contemplate emptiness, we should guard against making something out of emptiness, that
we enshrine in our mind or place on the alter for worship, the Dali Lama warns. This he calls, reifying positive
states and dismantle negative ones, once arisen both are treated the same and released from our consciousness
without clinging or attachment.
* * *
wiser than his years.
Arguably the greatest yogi of our time, and certainly the most influential, Paramahansa Yogananda, describes
God as "shy". I think it would be beneficial to think of the Buddha that way, as well. If we wish to know the
Buddha, our own mind, we can serve ourselves best by assuming the Buddha a very shy and delicate being, and
being soft and gentle in our approach. This humble attitude, full of humility, is far more likely to penetrate
deeply than the typical Western "can do" approach, which tends to go nowhere.
* * *
Thought for the Day: March 13, 2011
HH Dilgo Khyentse points out: "when the organs of sense encounter an object, the only part the object itself
plays is to initiate the process of perception in your consciousness. From then on, as your mind reacts to the
object, influenced by all your accumulated habits, and past experiences, the whole process is entirely
subjective." Is it any wonder that we all perceive the world differently?
* * *
HH Dilgo Khyentse points out: "when the organs of sense encounter an object, the only part the object itself
plays is to initiate the process of perception in your consciousness. From then on, as your mind reacts to the
object, influenced by all your accumulated habits, and past experiences, the whole process is entirely
subjective." Is it any wonder that we all perceive the world differently?
* * *
Thought for the Day: March 14, 2011
In the Precious Garland HH Dali Lama makes the point that the "ignorance" that the Buddha speaks of as the
fundamental obstruction obscuring our enlightened nature is not a passive ignoraance, but rather an active one.
We don't merely not apprehend the way things are, but we actively misapprehend the world and ourselves by
coating all our perceptions with views of permanence and selfhood.
* * *
Thought for the Day: March 15, 2011
HH Dali Lama points out that the view of emptiness does not remove what is and replace it with the view of
emptiness; but rather it enables us to see the "emptiness" of what is.
* * *
In the Precious Garland HH Dali Lama makes the point that the "ignorance" that the Buddha speaks of as the
fundamental obstruction obscuring our enlightened nature is not a passive ignoraance, but rather an active one.
We don't merely not apprehend the way things are, but we actively misapprehend the world and ourselves by
coating all our perceptions with views of permanence and selfhood.
* * *
Thought for the Day: March 15, 2011
HH Dali Lama points out that the view of emptiness does not remove what is and replace it with the view of
emptiness; but rather it enables us to see the "emptiness" of what is.
* * *
Thought for the Day: March 16, 2011
Patrul Rinpoche says in "The Practice of View, Meditation, and Action" the mind cannot cope with many
visualization pactices; to meditae on one sugata (Buddha) is to meditate on them all. Whatever appears, appearances are the form
of the Great Compassionate One. In the realm of the deitiy's body, apparent, yet void, recite the six sylable mantra (Om Mani
Padme Hum.) I have always found this to be true. I have received many empowerments over my years of
practice; but I receive them as a blessing and an opportunity to be near a great teacher. I have kept my own
practice very limited throughout my life; and I feel that it is this that has enabled me to derive the most benefit
from my practice and has given me insight into the meaning and intention of many practices that I have not
engaged in.
* * *
Patrul Rinpoche says in "The Practice of View, Meditation, and Action" the mind cannot cope with many
visualization pactices; to meditae on one sugata (Buddha) is to meditate on them all. Whatever appears, appearances are the form
of the Great Compassionate One. In the realm of the deitiy's body, apparent, yet void, recite the six sylable mantra (Om Mani
Padme Hum.) I have always found this to be true. I have received many empowerments over my years of
practice; but I receive them as a blessing and an opportunity to be near a great teacher. I have kept my own
practice very limited throughout my life; and I feel that it is this that has enabled me to derive the most benefit
from my practice and has given me insight into the meaning and intention of many practices that I have not
engaged in.
* * *
Thought for the Day: March 17, 2011
The power of a mantra is your intention at any given moment. If your mind is wandering among various
sundry fantasies the mantra will reflect this back into the universe bringing little benefit. If however the
altruistic intention to benefit all sentient being engulfs one's heart and mind, the power of the mantra will be
reflected everywhere bringing much benefit to self and others. Today while reciting mantras I was guilty of the
former and because of the tragedy in Japan I felt extra sensitive to my own incompetence. I felt embarrassed
compassion for my extended family in Japan. I ended my meditation still carrying a sense of personal loss for
the people of Japan, when I ran into a neighbor who was worried that radiation may come to Hawaii and
remarked how concerned she was for herself and her son. I replied that I was more concerned for the people
in Japan who have the threat at their doorstep, while we are almost three thousand miles away. She became
quiet and seemed a bit ashamed; like I was of myself a short while before.
* * *
The power of a mantra is your intention at any given moment. If your mind is wandering among various
sundry fantasies the mantra will reflect this back into the universe bringing little benefit. If however the
altruistic intention to benefit all sentient being engulfs one's heart and mind, the power of the mantra will be
reflected everywhere bringing much benefit to self and others. Today while reciting mantras I was guilty of the
former and because of the tragedy in Japan I felt extra sensitive to my own incompetence. I felt embarrassed
compassion for my extended family in Japan. I ended my meditation still carrying a sense of personal loss for
the people of Japan, when I ran into a neighbor who was worried that radiation may come to Hawaii and
remarked how concerned she was for herself and her son. I replied that I was more concerned for the people
in Japan who have the threat at their doorstep, while we are almost three thousand miles away. She became
quiet and seemed a bit ashamed; like I was of myself a short while before.
* * *
Thought for the Day: March 18, 2011
removed, since the moment we recognize their void nature they vanish into thin air." He also points out that
HH Dilgo Khyentse Rinpoche points out: "Obscuration are not really things in the way that need to be
putting great emphasis on meditation without first understanding the void nature of all thoughts and
familiarize ourselves with the philosophical basis that establishes that things, thoughts, and events are
essentially without self-nature, or void. We do this through study and contemplation. This helps us to develop
the right view that is so essential to correct meditation. Once voidness is understood, all thoughts and events of
our lives.
* * *
removed, since the moment we recognize their void nature they vanish into thin air." He also points out that
HH Dilgo Khyentse Rinpoche points out: "Obscuration are not really things in the way that need to be
putting great emphasis on meditation without first understanding the void nature of all thoughts and
familiarize ourselves with the philosophical basis that establishes that things, thoughts, and events are
essentially without self-nature, or void. We do this through study and contemplation. This helps us to develop
the right view that is so essential to correct meditation. Once voidness is understood, all thoughts and events of
our lives.
* * *
Thought for the Day: March 19, 2011
HH Ponlop Rinpoche points out that all thoughts are without substance, whether good or bad. This is very
tend to think good thoughts are OK and bad thoughts aren't, which keeps us from experiencing the
underlying nature of mind from which both arise. It takes some practice to see good thoughts that arise in
manifestations of the same mind, and it is this mind that we wish to know, not any of the particular thoughts.
obscure it. It doesn't matter if it is a good thought we are hanging on to. Our job is to see that thoughts
indicate the mind by paying attention to each of them as they arise, and releasing each them immediately after
this recognition. The mind that values some thoughts and seeks to disassociates from others is not the mind
we wish to know.
* * *
HH Ponlop Rinpoche points out that all thoughts are without substance, whether good or bad. This is very
tend to think good thoughts are OK and bad thoughts aren't, which keeps us from experiencing the
underlying nature of mind from which both arise. It takes some practice to see good thoughts that arise in
manifestations of the same mind, and it is this mind that we wish to know, not any of the particular thoughts.
obscure it. It doesn't matter if it is a good thought we are hanging on to. Our job is to see that thoughts
indicate the mind by paying attention to each of them as they arise, and releasing each them immediately after
this recognition. The mind that values some thoughts and seeks to disassociates from others is not the mind
we wish to know.
* * *
Thought for the Day: March 20, 2011
HH Ponlop Rinpoche points out that "the Buddha wasn't a Buddhist. So if the Buddha wasn't a Buddhist, how
that we are? (The Buddha said, all living being have the buddha nature and it is only because of false thinking and
attachments that they fail to recognize it.) If we were enlightened, or Buddhas, we would have no need to follow the
Buddhas teachings or any teachings, we would constantly dwell in the awareness of the clear, bright, nature of
our true mind. But, because we are not enlightened, we must follow the Buddhas teachings. It is this that
makes us Buddhists. It is a teaching of self-reliance, a teaching that shows us how to accomplish
enlightenment. While we rely on the teachings of the Buddha, these teachings explicitly tell us that no one can
help us but ourselves, and goes on to show us just that, how to help ourselves.
* * *
HH Ponlop Rinpoche points out that "the Buddha wasn't a Buddhist. So if the Buddha wasn't a Buddhist, how
that we are? (The Buddha said, all living being have the buddha nature and it is only because of false thinking and
attachments that they fail to recognize it.) If we were enlightened, or Buddhas, we would have no need to follow the
Buddhas teachings or any teachings, we would constantly dwell in the awareness of the clear, bright, nature of
our true mind. But, because we are not enlightened, we must follow the Buddhas teachings. It is this that
makes us Buddhists. It is a teaching of self-reliance, a teaching that shows us how to accomplish
enlightenment. While we rely on the teachings of the Buddha, these teachings explicitly tell us that no one can
help us but ourselves, and goes on to show us just that, how to help ourselves.
* * *
Thought for the Day: March 21, 2011
Some people hear that the true mind is beyond all concepts, and think that all conceptual meditation should
therefore be abandoned, notes HH Dali Lama in his Arizona Teachings. I know from my own experience
teaching others as a young ordained monk just how true these words are. It is a common misconception that
meditation entails the abandonment of conceptual thinking. But the fact of the matter is, that analytical
meditation, consciously analyzing and using concepts to formulate a conceptual picture of reality, is as valid
both are equally necessary. The sutra texts were composed as aids to help us use our conceptualizing mind as
an aid (ironically) to end conceptualization. This is what is meant by the saying that the meditation topic is
like the stick used to turn fire wood, which in the end gets consumed itself.
* * *
Some people hear that the true mind is beyond all concepts, and think that all conceptual meditation should
therefore be abandoned, notes HH Dali Lama in his Arizona Teachings. I know from my own experience
teaching others as a young ordained monk just how true these words are. It is a common misconception that
meditation entails the abandonment of conceptual thinking. But the fact of the matter is, that analytical
meditation, consciously analyzing and using concepts to formulate a conceptual picture of reality, is as valid
both are equally necessary. The sutra texts were composed as aids to help us use our conceptualizing mind as
an aid (ironically) to end conceptualization. This is what is meant by the saying that the meditation topic is
like the stick used to turn fire wood, which in the end gets consumed itself.
* * *
Thought for the Day: March 22, 2011
In his Path of Liberation Teachings during a question and answer period HH Dali Lama was asked how one that
until one is sure that the teacher is what he claims to be we should not attend the teachings as if it were a
Guru and disciple relationship. But, rather we should attend the teachings as if we were going to a lecture and
only when we have developed a genuine confidence in the teacher as a "guru" should we begin developing a
guru disciple relationship. His Holiness also mentioned that we should study the basics of Buddhism on our
own from authentic scripture in order to gain rudimentary knowledge of the overall teachings of the Buddha.
This he points out will help us greatly in establishing whether or not the "guru" is himself living and teaching
within the basic framework of Buddhism.
* * *
In his Path of Liberation Teachings during a question and answer period HH Dali Lama was asked how one that
until one is sure that the teacher is what he claims to be we should not attend the teachings as if it were a
Guru and disciple relationship. But, rather we should attend the teachings as if we were going to a lecture and
only when we have developed a genuine confidence in the teacher as a "guru" should we begin developing a
guru disciple relationship. His Holiness also mentioned that we should study the basics of Buddhism on our
own from authentic scripture in order to gain rudimentary knowledge of the overall teachings of the Buddha.
This he points out will help us greatly in establishing whether or not the "guru" is himself living and teaching
within the basic framework of Buddhism.
* * *
Base your mind on the Dharma,
Base your Dharma on a humble life,
Base your humble life on the thought of death,
Base your death on a lonely cave. (saying of Kadampa masters)
Although most of us think of life far more than death, death is certainly not lonely at all. All of us who are
keeping company with life, will one day keep company with death. Like it or not, that is the reality, and being
constantly mindful of this will help us in this life and the next. If we ignore thoughts of death, thinking them
irrelevant and unpleasant, we are running from a paper tiger. Fear is best overcome by looking at it in the eye.
* * *
Base your Dharma on a humble life,
Base your humble life on the thought of death,
Base your death on a lonely cave. (saying of Kadampa masters)
Although most of us think of life far more than death, death is certainly not lonely at all. All of us who are
keeping company with life, will one day keep company with death. Like it or not, that is the reality, and being
constantly mindful of this will help us in this life and the next. If we ignore thoughts of death, thinking them
irrelevant and unpleasant, we are running from a paper tiger. Fear is best overcome by looking at it in the eye.
* * *
Thought for the Day: March 24, 2011
the attention it deserves, but many have used the breath as a meditation topic from the very beginning of
their spiritual practice. Meditation on the breath, using the breath as the topic of meditation, is one of the
principle practices taught by the Buddha. However, the practice that nursed me during my early years of
Within each one of us is a wondrous teacher, the breath. I have only in recent years began paying my breath
* * *
the attention it deserves, but many have used the breath as a meditation topic from the very beginning of
their spiritual practice. Meditation on the breath, using the breath as the topic of meditation, is one of the
principle practices taught by the Buddha. However, the practice that nursed me during my early years of
Within each one of us is a wondrous teacher, the breath. I have only in recent years began paying my breath
* * *
Thought for the Day: March 25, 2011
This evening I looked at a wonderful book, From Amma's Heart, which consists of conversation with Sri
Mata Aritanandamayi, often regarded as a Hindu saint. But, the teachings in these "conversations" are truly
universal and belong to no particular tradition. In these conversations she covers a wide variety of topics all
with the practical goal of awakening her students.
In her "conversations" she was asked by a disciple who felt betrayed by his girlfriend whom he "loved" very
much and was suffering from many conflicting emotions of jealousy, anger, self doubt, etc. But, Amma
corrects him and says "the most important thing is to convince yourself that this feeling you call love is not
love, but attachment." She points out that love is not the cause of his negative emotions, but attachment is.
And, these disturbing emotions he is feeling will only subside when he recognizes this.
Disturbing emotions not only rob us of fully appreciating our daily lives, work, family, sports, but also can
negatively impact our meditation. What Amma is recommending to her disciple here is basically analytical
meditation, something HH Dali Lama often recommends in his lectures, as well. When disturbing emotions
arise during meditation or elsewhere, it is best to look into them and carefully analyze them, rather than try
to ignore them or wrap oneself up in a mantra or visualization, pretending they don't exist.
Amma goes on to point out to her questioner, "Look, son, love is like a blossoming flower; you cannot force
it to open. If you force open the flower, all the beauty and fragrance will be destroyed, and neither you nor
anyone else will benefit."
* * *
This evening I looked at a wonderful book, From Amma's Heart, which consists of conversation with Sri
Mata Aritanandamayi, often regarded as a Hindu saint. But, the teachings in these "conversations" are truly
universal and belong to no particular tradition. In these conversations she covers a wide variety of topics all
with the practical goal of awakening her students.
In her "conversations" she was asked by a disciple who felt betrayed by his girlfriend whom he "loved" very
much and was suffering from many conflicting emotions of jealousy, anger, self doubt, etc. But, Amma
corrects him and says "the most important thing is to convince yourself that this feeling you call love is not
love, but attachment." She points out that love is not the cause of his negative emotions, but attachment is.
And, these disturbing emotions he is feeling will only subside when he recognizes this.
Disturbing emotions not only rob us of fully appreciating our daily lives, work, family, sports, but also can
negatively impact our meditation. What Amma is recommending to her disciple here is basically analytical
meditation, something HH Dali Lama often recommends in his lectures, as well. When disturbing emotions
arise during meditation or elsewhere, it is best to look into them and carefully analyze them, rather than try
to ignore them or wrap oneself up in a mantra or visualization, pretending they don't exist.
Amma goes on to point out to her questioner, "Look, son, love is like a blossoming flower; you cannot force
it to open. If you force open the flower, all the beauty and fragrance will be destroyed, and neither you nor
anyone else will benefit."
* * *
This evening and yesterday I looked at a wonderful book, From Amma's Heart, which consists of
"conversations" are truly universal and belong to no particular tradition. In these conversations she covers a
wide variety of topics all with the practical goal of awakening her students.
The Buddha says: "All living being have the Buddha Nature and it is only because of false thinking and
attachments that they fail to recognize it." Of course, what this is pointing out to us is that the reality of our
being will not become clear to us until we dissolve the obscuration created by our false thinking and
attachments. We may, from the ultimate sense, all be Buddhas, but because we still live in a conventional world,
we must work within that reality, our reality, in order to step out of it.
Amma was asked by a student about Vedantins who claim: "since I am That, Absolute Pure Consciousness,
what is the point of spiritual practice?" Amma replied wondering: "since these people are not the body, do
they eat and drink?" She further questions: "If these people were led into a dining hall for a sumptuous feast,
and instead of food on the plates there were little signs that said: delicious rice, fantastic curry, insane
chutney, marvelous curd, etc., would these people be able to imagine they had eaten to their hearts content
and their appetite appeased?"
The Buddha was once walking through a field when a farmer in rags approached him and asked: "What is the
difference between you and me?" The Buddha replied: "I have realized I am the Buddha, you have yet to
realize (you are the Buddha.") Notice that the Buddha didn't say there was a REAL difference (between
himself and the farmer,) in fact he basically said they were the same. But, to see it the farmer had some work
to do: remove false thinking and attachments.
Amma points out that the seed does not say it is a tree. If it does it will remain a seed. But, if it allows itself
to get down and dirty and covered with earth it will become a tree. The point here is that as long as we have
false thinking and attachments we are obligated to work within the framework of our conventional world, get
down a dirty and work for enlightenment within our mundane world. We can say Be Here Now, I Am That, I
am the Buddha, all we want, but as Amma says, those who believe this approach is enough are either
"pretending, totally deluded, or lazy." It is easy to see that we cannot become a king by simply putting a
crown on our head, or satisfy our appetite by reading the name of food dishes. As long as we have
attachments to our body and the material world, we have work to do within the framework of it, and earn
our passage beyond it.
* * *
"conversations" are truly universal and belong to no particular tradition. In these conversations she covers a
wide variety of topics all with the practical goal of awakening her students.
The Buddha says: "All living being have the Buddha Nature and it is only because of false thinking and
attachments that they fail to recognize it." Of course, what this is pointing out to us is that the reality of our
being will not become clear to us until we dissolve the obscuration created by our false thinking and
attachments. We may, from the ultimate sense, all be Buddhas, but because we still live in a conventional world,
we must work within that reality, our reality, in order to step out of it.
Amma was asked by a student about Vedantins who claim: "since I am That, Absolute Pure Consciousness,
what is the point of spiritual practice?" Amma replied wondering: "since these people are not the body, do
they eat and drink?" She further questions: "If these people were led into a dining hall for a sumptuous feast,
and instead of food on the plates there were little signs that said: delicious rice, fantastic curry, insane
chutney, marvelous curd, etc., would these people be able to imagine they had eaten to their hearts content
and their appetite appeased?"
The Buddha was once walking through a field when a farmer in rags approached him and asked: "What is the
difference between you and me?" The Buddha replied: "I have realized I am the Buddha, you have yet to
realize (you are the Buddha.") Notice that the Buddha didn't say there was a REAL difference (between
himself and the farmer,) in fact he basically said they were the same. But, to see it the farmer had some work
to do: remove false thinking and attachments.
Amma points out that the seed does not say it is a tree. If it does it will remain a seed. But, if it allows itself
to get down and dirty and covered with earth it will become a tree. The point here is that as long as we have
false thinking and attachments we are obligated to work within the framework of our conventional world, get
down a dirty and work for enlightenment within our mundane world. We can say Be Here Now, I Am That, I
am the Buddha, all we want, but as Amma says, those who believe this approach is enough are either
"pretending, totally deluded, or lazy." It is easy to see that we cannot become a king by simply putting a
crown on our head, or satisfy our appetite by reading the name of food dishes. As long as we have
attachments to our body and the material world, we have work to do within the framework of it, and earn
our passage beyond it.
* * *
Today, while listening to HH Holiness the Dali Lama give his commentary on the Path of Liberation, he
discussed three types of laziness. One in particular got my attention; the laziness of being busy with
frivolous or unnecessary activity. The Dali Lama points out that the fault of laziness for the Buddhist being
busy, it is a kind of escape like kicking back is.
* * *
you feel a need for a little freedom and aloneness." Amma replied: "Amma is always free and alone."
Buddhism teaches: "True emptiness does not obstruct wonderful existence, wonderful existence does not
obstruct true emptiness."
Both of the above teachings are from an ultimate point of view. It is something for most of us to drool over.
Keep your eye on the prize, but your feet on th ground.
* * *
Buddhism teaches: "True emptiness does not obstruct wonderful existence, wonderful existence does not
obstruct true emptiness."
Both of the above teachings are from an ultimate point of view. It is something for most of us to drool over.
Keep your eye on the prize, but your feet on th ground.
* * *
all beings, just this is great compassion." If we understand that the faults we see in others we have as well, it
will be difficult to generate a thought of superiority along with our thought of compassion.
will be difficult to generate a thought of superiority along with our thought of compassion.
* * *
will be difficult to generate a thought of superiority along with our thought of compassion.
will be difficult to generate a thought of superiority along with our thought of compassion.
* * *
qualities we see in others we too have and we should seek these qualities out. My Teacher, Master Hsuan
Hua, had many enlightened qualities, he radiated Wisdom and Compassion. But, his most extraordinary
quality was his ability to inspire his students to find those qualities within themselves and make them
understand that they too have the same enlightened qualities he has. This is the mark of a truly great
teacher. It reminds me of a story I once read told by a yogi who had been with his teacher over thirty-five
years. He remarks that he often forgets who is the disciple and who is the teacher, who came to whom for
instruction. His mind no longer gave rise to himself as separate from his teacher. Many great Masters I have
met have said that they feel completely one with their students; it is we who are students who find the
reverse so challenging.
* * *
Hua, had many enlightened qualities, he radiated Wisdom and Compassion. But, his most extraordinary
quality was his ability to inspire his students to find those qualities within themselves and make them
understand that they too have the same enlightened qualities he has. This is the mark of a truly great
teacher. It reminds me of a story I once read told by a yogi who had been with his teacher over thirty-five
years. He remarks that he often forgets who is the disciple and who is the teacher, who came to whom for
instruction. His mind no longer gave rise to himself as separate from his teacher. Many great Masters I have
met have said that they feel completely one with their students; it is we who are students who find the
reverse so challenging.
* * *