Thought for the Day: May 1, 2009
When we die many of us will regret not spending more time with those close to us; and it is a pity that few will
regret not spending more time with themselves.
When we die many of us will regret not spending more time with those close to us; and it is a pity that few will
regret not spending more time with themselves.
Thought for the Day: May 2, 2009
family members. It should make it easier for us to treat others as we would ourselves, practice generosity, and
family members. It should make it easier for us to treat others as we would ourselves, practice generosity, and
develop a true concern for the welfare of others. So, why isn't it working?
develop a true concern for the welfare of others. So, why isn't it working?
I met a person yesterday who held the above belief, but later qualified it when I asked him if there were evil
people. He said God only created all that was good, and those who were not, were outside of God. If he holds
this view, it is obvious he can't hold the former. But, he tried.
It cannot be denied that we influence those about us, just as we are influenced by others. This is even more
powerful with family members and others we are in closer contact with. Everyone is a product of their
environment and the associations they have; and we all share responsibility for whatever evil we see. We all
share responsibility for the good in the world, as well. Placing others outside of our world is an impossible
exercise, and the inclination to do so reflects a lack of compassion and a failure to appreciate the
interconnectedness of life.
family members. It should make it easier for us to treat others as we would ourselves, practice generosity, and
family members. It should make it easier for us to treat others as we would ourselves, practice generosity, and
develop a true concern for the welfare of others. So, why isn't it working?
develop a true concern for the welfare of others. So, why isn't it working?
I met a person yesterday who held the above belief, but later qualified it when I asked him if there were evil
people. He said God only created all that was good, and those who were not, were outside of God. If he holds
this view, it is obvious he can't hold the former. But, he tried.
It cannot be denied that we influence those about us, just as we are influenced by others. This is even more
powerful with family members and others we are in closer contact with. Everyone is a product of their
environment and the associations they have; and we all share responsibility for whatever evil we see. We all
share responsibility for the good in the world, as well. Placing others outside of our world is an impossible
exercise, and the inclination to do so reflects a lack of compassion and a failure to appreciate the
interconnectedness of life.
Thought for the Day: May 4, 2009
"Spreading oneself too thin" is a term used in business to mean expanding too fast or diversifying too much. It
is one of the most common reasons that once successful businesses fail. The same thing applies to many things
in life, dharma practice included. It is like carrying groceries out of the car; if you try to carry too much, more
may end up on the walkway than in the house. In similar manner, successful dharma practice can be
undermined if we lose focus because of taking on too many secondary practices; so in a sense, dharma
practitioners can also suffer the consequences of spreading themselves to thin.
When we practice the dharma, whatever our particular practice may be, we should be content with the practice
we have chosen and resist trying new ones (thinking that the one chosen is not working well enough.) This
does not mean that we should limit our practice to a given method; but rather that we should limit what we take
on to those practices that are likely to support the method we have chosen. There is a saying that if one
practice is thoroughly penetrated, many practices will be understood simultaneously. We should have faith in
our practice, and know that as long as it falls withing the authentic teachings of the Buddha, it will deliver as
promised, if we do our part.
"Spreading oneself too thin" is a term used in business to mean expanding too fast or diversifying too much. It
is one of the most common reasons that once successful businesses fail. The same thing applies to many things
in life, dharma practice included. It is like carrying groceries out of the car; if you try to carry too much, more
may end up on the walkway than in the house. In similar manner, successful dharma practice can be
undermined if we lose focus because of taking on too many secondary practices; so in a sense, dharma
practitioners can also suffer the consequences of spreading themselves to thin.
When we practice the dharma, whatever our particular practice may be, we should be content with the practice
we have chosen and resist trying new ones (thinking that the one chosen is not working well enough.) This
does not mean that we should limit our practice to a given method; but rather that we should limit what we take
on to those practices that are likely to support the method we have chosen. There is a saying that if one
practice is thoroughly penetrated, many practices will be understood simultaneously. We should have faith in
our practice, and know that as long as it falls withing the authentic teachings of the Buddha, it will deliver as
promised, if we do our part.
Thought for the Day: May 3, 2009
jealousy, full of anger. . . . I don't mean disrespect." Given his audience, it is easy to see why he was cautioning
jealousy, full of anger. . . . I don't mean disrespect." Given his audience, it is easy to see why he was cautioning
them.
them.
As a monk, while studying with my own teacher;, we had the opposite problem. Most of us practiced very hard,
working on our meditation, accumulating blessings through reciting scripture and ceremonies, and eradicating
obstacles through repentance and repentance ceremonies. We "practiced" all the time. Frequently, on an almost
daily basis, our teacher would caution all of us not to become attached to our practice, and to learn to practice
with "no mark of self." Just as the scholars can become big headed with lots of learning, dharma practitioners
can become big headed about their meditation, good deeds, etc. This problem is one we commonly see in our
everyday world, as well, where people get big headed because they become famous, wealthy, or are attractive,
etc. But, the stakes are higher for dharma practitioners, because while the common person is allowed such
vanity as a matter of course, the Buddhist who gets attached to the "marks" of practice is violating the
fundamental principles of Buddhism. Unless he corrects his mistake, he will be unable to realize the fruit of his
efforts.
jealousy, full of anger. . . . I don't mean disrespect." Given his audience, it is easy to see why he was cautioning
jealousy, full of anger. . . . I don't mean disrespect." Given his audience, it is easy to see why he was cautioning
them.
them.
As a monk, while studying with my own teacher;, we had the opposite problem. Most of us practiced very hard,
working on our meditation, accumulating blessings through reciting scripture and ceremonies, and eradicating
obstacles through repentance and repentance ceremonies. We "practiced" all the time. Frequently, on an almost
daily basis, our teacher would caution all of us not to become attached to our practice, and to learn to practice
with "no mark of self." Just as the scholars can become big headed with lots of learning, dharma practitioners
can become big headed about their meditation, good deeds, etc. This problem is one we commonly see in our
everyday world, as well, where people get big headed because they become famous, wealthy, or are attractive,
etc. But, the stakes are higher for dharma practitioners, because while the common person is allowed such
vanity as a matter of course, the Buddhist who gets attached to the "marks" of practice is violating the
fundamental principles of Buddhism. Unless he corrects his mistake, he will be unable to realize the fruit of his
efforts.
Thought for the Day: May 5, 2009
Having faith in oneself and the Buddha within oneself is perhaps the most unique quality of Buddhist
practitioners. The Buddha was a very unique sage in that he prompted his disciples to rely on themselves, and
cautioned them that it was not within his power to save them. He simply offered a teaching that would lead
them to inquire correctly.
Having faith in oneself and the Buddha within oneself is perhaps the most unique quality of Buddhist
practitioners. The Buddha was a very unique sage in that he prompted his disciples to rely on themselves, and
cautioned them that it was not within his power to save them. He simply offered a teaching that would lead
them to inquire correctly.
Thought for the Day: May 6, 2009
Thought for the Day: May 7, 2009
Many want to practice Buddhism, but are unwilling to make the compromises that genuine practice demands.
Many people want a Rolex, but are unwilling to pay the high price it commands. They are the market that
feeds the peddlers of counterfeit goods on third world streets. Although these kinds of counterfeit goods can
be fun to own; I have bought them myself, we should not confuse them for the real thing. Fortunately, most
people know that they are fake when they buy them. Unfortunately, regarding Buddhism, often times people
simply do not know the genuine teachings from the false ones. This is why it is essential to study authentic
Buddhist scripture, those ancient texts that the Buddha actually taught, and the later commentaries by the
great masters that followed. If we do this, and meditate on their meaning, our effort will provide us with a
good foundation for discriminating what is in accord with what the Buddha taught from what isn't.
Many want to practice Buddhism, but are unwilling to make the compromises that genuine practice demands.
Many people want a Rolex, but are unwilling to pay the high price it commands. They are the market that
feeds the peddlers of counterfeit goods on third world streets. Although these kinds of counterfeit goods can
be fun to own; I have bought them myself, we should not confuse them for the real thing. Fortunately, most
people know that they are fake when they buy them. Unfortunately, regarding Buddhism, often times people
simply do not know the genuine teachings from the false ones. This is why it is essential to study authentic
Buddhist scripture, those ancient texts that the Buddha actually taught, and the later commentaries by the
great masters that followed. If we do this, and meditate on their meaning, our effort will provide us with a
good foundation for discriminating what is in accord with what the Buddha taught from what isn't.
Thought for the Day: May 8, 2009
Mantras like, like everything else, are dependent on causes. Clearly a mantra does not arise by itself.
Someone has to recite it. The power of a mantra is wholly dependent on the person who recites it: the purity
of his mind and intention, and the sincerity of his effort. While faith in a mantra is a good thing, it is no
excuse for us to be lazy. Mantras don't work, unless we do.
Mantras like, like everything else, are dependent on causes. Clearly a mantra does not arise by itself.
Someone has to recite it. The power of a mantra is wholly dependent on the person who recites it: the purity
of his mind and intention, and the sincerity of his effort. While faith in a mantra is a good thing, it is no
excuse for us to be lazy. Mantras don't work, unless we do.
Thought for the Day: May 9, 2009
knowledge leads to confusion, and should be avoided. Practice should always be simple and uncluttered,
knowledge leads to confusion, and should be avoided. Practice should always be simple and uncluttered,
and engaged in with dedication and great effort.and engaged in with dedication and great effort.
knowledge leads to confusion, and should be avoided. Practice should always be simple and uncluttered,
knowledge leads to confusion, and should be avoided. Practice should always be simple and uncluttered,
and engaged in with dedication and great effort.and engaged in with dedication and great effort.
Thought for the Day: May 10, 2009
the mind and how do I perceive objects?" am I the same as my body or separate from it? " Animals do not
the mind and how do I perceive objects?" am I the same as my body or separate from it? " Animals do not
think of these things; humans do; but not enough.think of these things; humans do; but not enough.think of
these things; humans do; but not enough.think of these things; humans do; but not enough.
the mind and how do I perceive objects?" am I the same as my body or separate from it? " Animals do not
the mind and how do I perceive objects?" am I the same as my body or separate from it? " Animals do not
think of these things; humans do; but not enough.think of these things; humans do; but not enough.think of
these things; humans do; but not enough.think of these things; humans do; but not enough.
Thought for the Day: May 11, 2009
views. On the other hand, if reason is cultivated without discipline, we are likely to become clever, but not
wise. But, those who combine reason and discipline, develop both wisdom and understanding.wise. But,
those who combine reason and discipline, develop both wisdom and understanding.
views. On the other hand, if reason is cultivated without discipline, we are likely to become clever, but not
wise. But, those who combine reason and discipline, develop both wisdom and understanding.wise. But,
those who combine reason and discipline, develop both wisdom and understanding.
Thought for the Day: May 12, 2009
There is nothing that we own, or relationship that we enjoy, that death will not take away. So who really
owns and enjoys what we have? When we die, we regret all that we are leaving behind; not knowing where
we are going and where from we will return. If during our last days we declare non-attachment, it will be
but a whimper lost in the storm fast approaching. It is too late to think about the thief when he is at the door.
There is nothing that we own, or relationship that we enjoy, that death will not take away. So who really
owns and enjoys what we have? When we die, we regret all that we are leaving behind; not knowing where
we are going and where from we will return. If during our last days we declare non-attachment, it will be
but a whimper lost in the storm fast approaching. It is too late to think about the thief when he is at the door.
Thought for the Day: May 13, 2009
humanity, we may talk of emptiness, and no self, etc., but as the saying goes: "this is like saying one has not
humanity, we may talk of emptiness, and no self, etc., but as the saying goes: "this is like saying one has not
stolen when one really has." By contrast, when one has completed both stages of the path, one is like one
who hasn't stolen stating as much.who hasn't stolen stating as much.who hasn't stolen stating as much.who
hasn't stolen stating as much.
humanity, we may talk of emptiness, and no self, etc., but as the saying goes: "this is like saying one has not
humanity, we may talk of emptiness, and no self, etc., but as the saying goes: "this is like saying one has not
stolen when one really has." By contrast, when one has completed both stages of the path, one is like one
who hasn't stolen stating as much.who hasn't stolen stating as much.who hasn't stolen stating as much.who
hasn't stolen stating as much.
Thought for the Day: May 14, 2009
resolve must be made not to give rise to them in action, and third one must clearly see that not only is it
resolve must be made not to give rise to them in action, and third one must clearly see that not only is it
essential to abandon the negative action, but also the thought. If the action is abandoned, but not the
thought, we will always be fighting with ourselves.
thought, we will always be fighting with ourselves.
Dharma cultivation is about developing habits that tend towards liberation. New habits must be created if
we want to see the world in a new way. This becomes easy when we recognize the importance of blurring
the boundary between what we consider dharma practice and what we consider ordinary life.
Doing this takes one's thoughts off of oneself and creates the habit of thinking of the happiness of others.
Then he will no longer be burdened with the arisal of greedy thoughts, and following them through will be
certainly ruled out. All disturbing emotions are like this. First the emotion must be recognized, then a
resolve must be made not to give rise to them in action, and third one must clearly see that not only is it
essential to abandon the negative action, but also the thought. If the action is abandoned, but not the
thought, we will always be fighting with ourselves.
Dharma cultivation is about developing habits that tend towards liberation. New habits must be created if
we want to see the world in a new way. This becomes easy when we recognize the importance of blurring
the boundary between what we consider dharma practice and what we consider ordinary life.
resolve must be made not to give rise to them in action, and third one must clearly see that not only is it
resolve must be made not to give rise to them in action, and third one must clearly see that not only is it
essential to abandon the negative action, but also the thought. If the action is abandoned, but not the
thought, we will always be fighting with ourselves.
thought, we will always be fighting with ourselves.
Dharma cultivation is about developing habits that tend towards liberation. New habits must be created if
we want to see the world in a new way. This becomes easy when we recognize the importance of blurring
the boundary between what we consider dharma practice and what we consider ordinary life.
Doing this takes one's thoughts off of oneself and creates the habit of thinking of the happiness of others.
Then he will no longer be burdened with the arisal of greedy thoughts, and following them through will be
certainly ruled out. All disturbing emotions are like this. First the emotion must be recognized, then a
resolve must be made not to give rise to them in action, and third one must clearly see that not only is it
essential to abandon the negative action, but also the thought. If the action is abandoned, but not the
thought, we will always be fighting with ourselves.
Dharma cultivation is about developing habits that tend towards liberation. New habits must be created if
we want to see the world in a new way. This becomes easy when we recognize the importance of blurring
the boundary between what we consider dharma practice and what we consider ordinary life.
Thought for the Day: May 15, 2009
When I hang out "by myself," what do I mean? Is it reasonable to think that by isolating my body from the
other bodies in my life, I isolate myself from their thoughts? Or, is it reasonable to assume that when I am
in their company, I am together with them (any more than when I am "alone?") Why do people often take
drugs and alcohol to stop hanging out with themselves; when with a little bit of inquiry they good easily get
caught up in its mystery?
When I hang out "by myself," what do I mean? Is it reasonable to think that by isolating my body from the
other bodies in my life, I isolate myself from their thoughts? Or, is it reasonable to assume that when I am
in their company, I am together with them (any more than when I am "alone?") Why do people often take
drugs and alcohol to stop hanging out with themselves; when with a little bit of inquiry they good easily get
caught up in its mystery?
Thought for the Day: May 16, 2009
The following was a headline on CNN yesterday morning: "Line between work, play keeps blurring
One expert calls it "weisure time." It's what more and more Americans find themselves doing -- mixing
work and leisure. "Increasingly, it's not clear what constitutes work and what constitutes fun," be it "in an
office or at home or out in the street," says New York University sociologist Dalton Conley"
their leisure to work, "leiswork."their leisure to work, "leiswork."
The following was a headline on CNN yesterday morning: "Line between work, play keeps blurring
One expert calls it "weisure time." It's what more and more Americans find themselves doing -- mixing
work and leisure. "Increasingly, it's not clear what constitutes work and what constitutes fun," be it "in an
office or at home or out in the street," says New York University sociologist Dalton Conley"
their leisure to work, "leiswork."their leisure to work, "leiswork."
Thought for the Day: May 17, 2009
Allowing the space-like mind of Mahamudra to become apparent is dependent on one's ability to let go of
all thoughts and emotions. (If this leads to a dull state, it is being practiced incorrectly; for the nature of
this space-like mind is clear, bright, knowing, awareness.) It is sometimes incorrectly practiced by "picking
and choosing" what is to be "let go of " and what is allowed to remain. For example, a hurtful thought of
loss might be deemed unworthy of a moments attention, while (the thought of) an uplifting encounter with
one's Guru or loved one, or even a teaching one has received, might be more warmly regarded and
therefore worthy of attention. However, "the Tao is not for those who pick and choose." Happy and
uplifting thoughts should not be favored any more than unpleasant ones. Both should be released when
practicing Mahamudra. (Of course one can always set a separate time aside to sit in meditation and take as
one's topic of meditation that interesting encounter with one's guru, or teaching one has received, etc.; or
for that matter, the negative emotions or disturbing thoughts.)
Allowing the space-like mind of Mahamudra to become apparent is dependent on one's ability to let go of
all thoughts and emotions. (If this leads to a dull state, it is being practiced incorrectly; for the nature of
this space-like mind is clear, bright, knowing, awareness.) It is sometimes incorrectly practiced by "picking
and choosing" what is to be "let go of " and what is allowed to remain. For example, a hurtful thought of
loss might be deemed unworthy of a moments attention, while (the thought of) an uplifting encounter with
one's Guru or loved one, or even a teaching one has received, might be more warmly regarded and
therefore worthy of attention. However, "the Tao is not for those who pick and choose." Happy and
uplifting thoughts should not be favored any more than unpleasant ones. Both should be released when
practicing Mahamudra. (Of course one can always set a separate time aside to sit in meditation and take as
one's topic of meditation that interesting encounter with one's guru, or teaching one has received, etc.; or
for that matter, the negative emotions or disturbing thoughts.)
Thought for the Day: May 18, 2009
All actions should be performed as an offering and given equal attention. Neutral activities are best suited
to this practice because they readily lend themselves to mindfulness. Activities that by their very nature
excite the mind should be stingily rationed.
All actions should be performed as an offering and given equal attention. Neutral activities are best suited
to this practice because they readily lend themselves to mindfulness. Activities that by their very nature
excite the mind should be stingily rationed.
Thought for the Day: May 19, 2009
wander while still engaging (at least in form) in our practice, whatever it may be. If this happens, we have
wander while still engaging (at least in form) in our practice, whatever it may be. If this happens, we have
created a subtle attachment to our practice and believe that it has such magic qualities that we need not be
created a subtle attachment to our practice and believe that it has such magic qualities that we need not be
present for it to work.. And so we "boil sand, expecting to get cooked rice." No matter how long we boil
for it to work.. And so we "boil sand, expecting to get cooked rice." No matter how long we boil it, of
course, we will never get rice. In similar manner, the outer form of the practice may be correct, but
because of inner laxity we will not benefit from it. Practice must be engaged in with full heart and
intention. This is the only way to merge with the practice, without which the practice will lack
potency.intention. This is the only way to merge with the practice, without which the practice will lack
potency.
wander while still engaging (at least in form) in our practice, whatever it may be. If this happens, we have
wander while still engaging (at least in form) in our practice, whatever it may be. If this happens, we have
created a subtle attachment to our practice and believe that it has such magic qualities that we need not be
created a subtle attachment to our practice and believe that it has such magic qualities that we need not be
present for it to work.. And so we "boil sand, expecting to get cooked rice." No matter how long we boil
for it to work.. And so we "boil sand, expecting to get cooked rice." No matter how long we boil it, of
course, we will never get rice. In similar manner, the outer form of the practice may be correct, but
because of inner laxity we will not benefit from it. Practice must be engaged in with full heart and
intention. This is the only way to merge with the practice, without which the practice will lack
potency.intention. This is the only way to merge with the practice, without which the practice will lack
potency.
Thought for the Day: May 20, 2009
the face of carrying the weight of a resolve already made. Instead we should review the worthiness of
the face of carrying the weight of a resolve already made. Instead we should review the worthiness of
the resolve and the benefits of maintaining it. Right companionship, or avoiding wrong companionship, is
very helpful , and of course the association with a teacher free of obstacles is the unsurpassed aid.very
helpful , and of course the association with a teacher free of obstacles is the unsurpassed aid.
the face of carrying the weight of a resolve already made. Instead we should review the worthiness of
the face of carrying the weight of a resolve already made. Instead we should review the worthiness of
the resolve and the benefits of maintaining it. Right companionship, or avoiding wrong companionship, is
very helpful , and of course the association with a teacher free of obstacles is the unsurpassed aid.very
helpful , and of course the association with a teacher free of obstacles is the unsurpassed aid.
Thought for the Day: May 22, 2009
the beginning, will carry one to the end; whereas high minded ambitions that lack the inner the
beginning, will carry one to the end; whereas high minded ambitions that lack the inner understanding to
support them, will lead to discouragement. Just as a person who manages his finances well lives content
within his means, so too will the cultivator who practices within his ability be happy with each step
toward his goal, no matter how small it may be.with each step toward his goal, no matter how small it
may be.
the beginning, will carry one to the end; whereas high minded ambitions that lack the inner the
beginning, will carry one to the end; whereas high minded ambitions that lack the inner understanding to
support them, will lead to discouragement. Just as a person who manages his finances well lives content
within his means, so too will the cultivator who practices within his ability be happy with each step
toward his goal, no matter how small it may be.with each step toward his goal, no matter how small it
may be.
Thought for the Day: May 23, 2009
when one truly knows this the problem ceases to arise) is the only way to put to rest the mind's endless
when one truly knows this the problem ceases to arise) is the only way to put to rest the mind's endless
search for truth, and that there is no "solution" that one can hold up and say, "behold." The insight of
these philosophers is very profound, and demonstrates the sheer power of intellectual rigor, it falls short
however in the fact that it stops at this conclusion, a conclusion that Buddhism regards as a stage of
insight and offers many tools to move beyond.insight and offers many tools to move beyond.
when one truly knows this the problem ceases to arise) is the only way to put to rest the mind's endless
when one truly knows this the problem ceases to arise) is the only way to put to rest the mind's endless
search for truth, and that there is no "solution" that one can hold up and say, "behold." The insight of
these philosophers is very profound, and demonstrates the sheer power of intellectual rigor, it falls short
however in the fact that it stops at this conclusion, a conclusion that Buddhism regards as a stage of
insight and offers many tools to move beyond.insight and offers many tools to move beyond.
Thought for the Day: May 24, 2009
this. It is natural for us to wonder how our practice is going. The problem is not with wondering about
this. It is natural for us to wonder how our practice is going. The problem is not with wondering about
this; but rather the fact that we often base our conclusion on unprincilpled assumptions, and this is a
assumptions, and this is a assumptions, and this is a assumptions, and this is a great danger that the Buddha ,
and this is a assumptions, and this is a assumptions, and this is a great danger that the Buddha warned his
assumptions, and this is a assumptions, and this is a great danger that the Buddha warned his disciples against.
, and this is a assumptions, and this is a great danger that the Buddha warned his disciples against. , and this
assumptions, and this is a great danger that the Buddha warned his disciples against. , and this is a , and this
is a great danger that the Buddha warned his disciples against. , and this is a assumptions, and this , and this
is a assumptions, and this is a great danger that the Buddha warned his disciples against. (Hindu assumptions,
and this is a great danger that the Buddha warned his disciples against. (Hindu assumptions, and , and this is
a great danger that the Buddha warned his disciples against. (Hindu assumptions, and this is a assumptions,
and this is a great danger that the Buddha warned his disciples against. (Hindu teachers did , , , and this is
a great danger that the Buddha warned his disciples against. (Hindu teachers did , , and this is and this is a
great danger that the Buddha warned his disciples against. (Hindu teachers did , and this is a and this is a
great danger that the Buddha warned his disciples against. (Hindu teachers did so,as well. great danger
that the Buddha warned his disciples against. (Hindu teachers did so,as well. Patanjali's famous Yoga
Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
famous Yoga Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
famous Yoga Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
famous Yoga Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
There are basically two ways to judge our practice, one, relative to our own position when we started,
and two, relative to the Path we are on.
Both of these are viable aids to correct practice, and therefore important. Keeping the first in mind, will
keep us realistic, while keeping the latter in mind, will keep us humble.
If we are able to recognize how we stand in our practice, it is easy to select a method of practice and
curriculum of study appropriate to our level. If we do this, we will gradually build a very strong practice,
in stages, that will lead to deeper understanding.
A mistake is often made of assuming one has attained a high level, because one has received high level
initiations, or read advanced books, etc., or studied with great masters. Sometimes too, and this is even
more dangerous, one assumes great accomplishment based on an experience in meditation, that may
appear very incredable, but is no more than a psychic state. These kind of assumptions should be
discarded.
Periodically, we should examine our practice by asking ourselves how our natural uncontrived way of
being has improved. Do we give rise to less desire and attachment? Are we less likely to become angry?
Are we more forgiving and kind? Many simple questions like these should be asked.
We should also examine ourselves and our practice relative to the Path we are on. This will help us to
discriminate the teachings that will be most useful to us. By properly understanding the various levels of
mindfullness, we will avoid assuming we have attained what we have not attained. This is why it is very
important to know the signs, at least conceptually, of the stages of the Path. This is all a very broad
subject, and much more could be written on this, but perhaps I have bored you enough?
this. It is natural for us to wonder how our practice is going. The problem is not with wondering about
this. It is natural for us to wonder how our practice is going. The problem is not with wondering about
this; but rather the fact that we often base our conclusion on unprincilpled assumptions, and this is a
assumptions, and this is a assumptions, and this is a assumptions, and this is a great danger that the Buddha ,
and this is a assumptions, and this is a assumptions, and this is a great danger that the Buddha warned his
assumptions, and this is a assumptions, and this is a great danger that the Buddha warned his disciples against.
, and this is a assumptions, and this is a great danger that the Buddha warned his disciples against. , and this
assumptions, and this is a great danger that the Buddha warned his disciples against. , and this is a , and this
is a great danger that the Buddha warned his disciples against. , and this is a assumptions, and this , and this
is a assumptions, and this is a great danger that the Buddha warned his disciples against. (Hindu assumptions,
and this is a great danger that the Buddha warned his disciples against. (Hindu assumptions, and , and this is
a great danger that the Buddha warned his disciples against. (Hindu assumptions, and this is a assumptions,
and this is a great danger that the Buddha warned his disciples against. (Hindu teachers did , , , and this is
a great danger that the Buddha warned his disciples against. (Hindu teachers did , , and this is and this is a
great danger that the Buddha warned his disciples against. (Hindu teachers did , and this is a and this is a
great danger that the Buddha warned his disciples against. (Hindu teachers did so,as well. great danger
that the Buddha warned his disciples against. (Hindu teachers did so,as well. Patanjali's famous Yoga
Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
famous Yoga Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
famous Yoga Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
famous Yoga Sutras, for example, is a carefully written guide to recognize the stages of the Path.)
There are basically two ways to judge our practice, one, relative to our own position when we started,
and two, relative to the Path we are on.
Both of these are viable aids to correct practice, and therefore important. Keeping the first in mind, will
keep us realistic, while keeping the latter in mind, will keep us humble.
If we are able to recognize how we stand in our practice, it is easy to select a method of practice and
curriculum of study appropriate to our level. If we do this, we will gradually build a very strong practice,
in stages, that will lead to deeper understanding.
A mistake is often made of assuming one has attained a high level, because one has received high level
initiations, or read advanced books, etc., or studied with great masters. Sometimes too, and this is even
more dangerous, one assumes great accomplishment based on an experience in meditation, that may
appear very incredable, but is no more than a psychic state. These kind of assumptions should be
discarded.
Periodically, we should examine our practice by asking ourselves how our natural uncontrived way of
being has improved. Do we give rise to less desire and attachment? Are we less likely to become angry?
Are we more forgiving and kind? Many simple questions like these should be asked.
We should also examine ourselves and our practice relative to the Path we are on. This will help us to
discriminate the teachings that will be most useful to us. By properly understanding the various levels of
mindfullness, we will avoid assuming we have attained what we have not attained. This is why it is very
important to know the signs, at least conceptually, of the stages of the Path. This is all a very broad
subject, and much more could be written on this, but perhaps I have bored you enough?
Thought for the Day: May 25, 2009
possible.possible.
possible.possible.
Thought for the Day: May 26, 2009
weeks away, I came to understand that my journey was only covering the most tiny portion of a mountain
weeks away, I came to understand that my journey was only covering the most tiny portion of a mountain
longer veiling my experience. Buddhist practice, now, after forty-five years, has become like this for
range that spreads itself over a thousand miles in all directions. As this understanding grew, I stopped
thinking about the endless ridges and valleys I was crossing, and settled into the immediate surroundings,
the villagers, especially children, who often joined me on the trail, and the all embracing environment.
Soon I forgot about what lay ahead, and freely appreciated the trail beneath my feet. The goal was no
longer veiling my experience. Buddhist practice, now, after forty-five years, has become like this for
me.longer veiling my experience. Buddhist practice, now, after forty-five years, has become like this for
me.
weeks away, I came to understand that my journey was only covering the most tiny portion of a mountain
weeks away, I came to understand that my journey was only covering the most tiny portion of a mountain
longer veiling my experience. Buddhist practice, now, after forty-five years, has become like this for
range that spreads itself over a thousand miles in all directions. As this understanding grew, I stopped
thinking about the endless ridges and valleys I was crossing, and settled into the immediate surroundings,
the villagers, especially children, who often joined me on the trail, and the all embracing environment.
Soon I forgot about what lay ahead, and freely appreciated the trail beneath my feet. The goal was no
longer veiling my experience. Buddhist practice, now, after forty-five years, has become like this for
me.longer veiling my experience. Buddhist practice, now, after forty-five years, has become like this for
me.
Thought for the Day: May 27 2009
The question: :Which is the best mantra to recite?," is a common one, even though there is no answer
correct for everyone. If this question arises, it is a sign one's thinking is on the wrong track. The
intention is the important factor in mantra recitation.
As for the best time, I have read in various texts that between three and five AM is the best time; but
again this is not fixed. You may find that those unscheduled meditations you do, when you find yourself
with a lot of energy and are thinking of something to do with it, and rather than choose a diversion, you
sit for a time in meditation, are the best. I often find this to be the case.
The question: :Which is the best mantra to recite?," is a common one, even though there is no answer
correct for everyone. If this question arises, it is a sign one's thinking is on the wrong track. The
intention is the important factor in mantra recitation.
As for the best time, I have read in various texts that between three and five AM is the best time; but
again this is not fixed. You may find that those unscheduled meditations you do, when you find yourself
with a lot of energy and are thinking of something to do with it, and rather than choose a diversion, you
sit for a time in meditation, are the best. I often find this to be the case.
Thought for the Day: May 28, 2009
Other people often view our problems with a greater degree of clarity than we do ourselves. Because
they are detached from the problem, it does not assume a disproportionate importance relevant to the
many other aspects of our personality. For this reason, they can more easily put it in perspective and see
a solution. In a sense, their detachment levels all the bumps and valleys of the constituents of our
personality and this enables them to see where the trouble lies. Thus the saying goes: "In the affairs of
others even the fool is wise; but in one's own affairs even saints make mistakes."
Two conclusions can be drawn from this: one, the importance of being open with our friends and
teachers and seeking their advice when needed, and two, realizing the importance of leveling out all the
bumps and valley's in our own mind while in meditation, so that everything becomes equal, so that we
can, in mediation, achieve a sense of detachment from the perplexities of our personality with the aim of
them becoming less so.
Other people often view our problems with a greater degree of clarity than we do ourselves. Because
they are detached from the problem, it does not assume a disproportionate importance relevant to the
many other aspects of our personality. For this reason, they can more easily put it in perspective and see
a solution. In a sense, their detachment levels all the bumps and valleys of the constituents of our
personality and this enables them to see where the trouble lies. Thus the saying goes: "In the affairs of
others even the fool is wise; but in one's own affairs even saints make mistakes."
Two conclusions can be drawn from this: one, the importance of being open with our friends and
teachers and seeking their advice when needed, and two, realizing the importance of leveling out all the
bumps and valley's in our own mind while in meditation, so that everything becomes equal, so that we
can, in mediation, achieve a sense of detachment from the perplexities of our personality with the aim of
them becoming less so.
somewhere else. The same is true of karmic obstructions. Eliminating them is never so simple as
somewhere else. The same is true of karmic obstructions. Eliminating them is never so simple as
targeting their appearance. As soon as their appearance is targeted, they throw off the mask and put on
another. Thus the same affliction or obstruction can masquerade in many forms. Therefore, decide to
tackle our obstacles, it behooves us to try to look beneath the mask and try to discover a common
thread, or "face," beneath the many masks. If we do this, by cutting off one obstruction, many others
will follow because they share a common thread (face.)others will follow because they share a common
thread (face.)
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