Thought for the Day: November 1, 2009
When we engage in practices and study texts that emphasize meditation (such a Mahamudra, Tantra, or
Chan) we should bear in mind that these teachings assume a considerable amount of foundation work
has already been done. If we do not do this, the same obstacles that control our lives will arise in
meditation and control that, as well. The fact is that a lot is glossed over in the presentation of
Buddhism to Western students and it is our own responsibility to fill in the blanks if we want our
practice to succeed.
Many teachers believe that if they tell it like it is they will not have any listeners and that it is better to
present to Western audiences what they want to hear. This is basically anything that doesn't intrude
upon their lives or involve any sacrifice. Other teachers would rather have only a few students than
compromise the dharma. It does not matter which camp is right; this is just the way it is, and we should
be aware of it---or, seek out a no-holds-barred teacher, and not worry about it.
*** *** ***
When we engage in practices and study texts that emphasize meditation (such a Mahamudra, Tantra, or
Chan) we should bear in mind that these teachings assume a considerable amount of foundation work
has already been done. If we do not do this, the same obstacles that control our lives will arise in
meditation and control that, as well. The fact is that a lot is glossed over in the presentation of
Buddhism to Western students and it is our own responsibility to fill in the blanks if we want our
practice to succeed.
Many teachers believe that if they tell it like it is they will not have any listeners and that it is better to
present to Western audiences what they want to hear. This is basically anything that doesn't intrude
upon their lives or involve any sacrifice. Other teachers would rather have only a few students than
compromise the dharma. It does not matter which camp is right; this is just the way it is, and we should
be aware of it---or, seek out a no-holds-barred teacher, and not worry about it.
*** *** ***
Thought for the Day: November 2, 2009
When we say to ourselves: "I am going to meditate," and go about arranging the shrine room and
preparing our cushion, the mere fact that we think in such a way demonstrates that we take meditation
as something that we do; and sadly, for many of us it is just this way. It is a contrived state. The
assumption is that something special is produced when we meditate, a special state of mind is created,
and that we accomplish something. Even if meditation were to produce a special state of awareness, it
should only serve to prompt us to ask, "to whom has such a state arisen, who is it that finds this state
enjoyable, who am I?" Because all states arise from the mind, it is the mind and not the states that
should be looked at.
*** *** ***
When we say to ourselves: "I am going to meditate," and go about arranging the shrine room and
preparing our cushion, the mere fact that we think in such a way demonstrates that we take meditation
as something that we do; and sadly, for many of us it is just this way. It is a contrived state. The
assumption is that something special is produced when we meditate, a special state of mind is created,
and that we accomplish something. Even if meditation were to produce a special state of awareness, it
should only serve to prompt us to ask, "to whom has such a state arisen, who is it that finds this state
enjoyable, who am I?" Because all states arise from the mind, it is the mind and not the states that
should be looked at.
*** *** ***
Thought for the Day: November 3, 2009
If someone hates you, let it go, for you are not the hater.
If someone steals from you, let it go, for you are not the thief.
If someone lies to you, let it go, for you are not the lier.
If some one slanders you, let it go, for you are not the slanderer.
If someone cheats you, let it go, for you are not the cheat.
If you can do all this, it is good, but if you can give rise to compassion, it is better. If you want to
conquer your enemy be nice to them. No one like being entangled with something they don't
understand.
*** *** ***
If someone hates you, let it go, for you are not the hater.
If someone steals from you, let it go, for you are not the thief.
If someone lies to you, let it go, for you are not the lier.
If some one slanders you, let it go, for you are not the slanderer.
If someone cheats you, let it go, for you are not the cheat.
If you can do all this, it is good, but if you can give rise to compassion, it is better. If you want to
conquer your enemy be nice to them. No one like being entangled with something they don't
understand.
*** *** ***
Thought for the Day: November 4, 2009
When we begin to practice the dharma progress is very, very, difficult. Although we do our practice
correctly and act in accordance with the dharma, our good habits are new and weak, while our old
habits are deeply ingrained and therefore very powerful. The force of habit is very difficult to
overcome for this reason. Even if we succeed in acting wisely and without negativity, we are still left
with a mind prone negativity that can bog us down. Gradually, however, if we are ever alert and guard
against negative actions and thought, our good habits will gain strength and overwhelm the negative.
If we develop a strong faith in the Buddha's teaching from the very beginning, we will not become
discouraged.
*** *** ***
When we begin to practice the dharma progress is very, very, difficult. Although we do our practice
correctly and act in accordance with the dharma, our good habits are new and weak, while our old
habits are deeply ingrained and therefore very powerful. The force of habit is very difficult to
overcome for this reason. Even if we succeed in acting wisely and without negativity, we are still left
with a mind prone negativity that can bog us down. Gradually, however, if we are ever alert and guard
against negative actions and thought, our good habits will gain strength and overwhelm the negative.
If we develop a strong faith in the Buddha's teaching from the very beginning, we will not become
discouraged.
*** *** ***
Thought for the Day: November 5, 2009
Negative energy that is expressed though negative actions plants the seeds for more negative energy.
The reason that we practice mindfulness is so that we can recognize negative energy when it arises and
turn it around and use it in a positive way. Every thought has an arisal, abiding, and dissolution. If we
can be aware of negativity when it first arises, we can catch that energy, and rather than express it in a
negative way, harness the energy for positive results and plant positive seeds. We may simply choose
not to give way to negative action, which is better than following through with it; but this is not as
good as engaging in positive action fueled by negative emotion.
However, catching a thing in its activity, is not easy because once the negative thought arises it has a strong
propensity towards fulfillment due to past karma. Negativity escalates from the nebulous stage to
fulfilment very rapidly and that is why it is important to cultivate alertness together with our
mindfulness.
We cannot guard a treasure by simply watching it; we must also be on the lookout for who may take it
away. This means that in addition to being mindful, we should also contemplate the nature of
disturbances so that we can quickly recognize them arising within our mind stream.
By developing skill in turning unwanted states of mind around through positive action, and not simply
restraint, we develop good qualities very rapidly and don't waste time in negativity that will only create
more of its kind. This is one reason why mindfulness and alertness are so important during post
meditation periods and is a skill we should all nourish.
*** *** ***
Negative energy that is expressed though negative actions plants the seeds for more negative energy.
The reason that we practice mindfulness is so that we can recognize negative energy when it arises and
turn it around and use it in a positive way. Every thought has an arisal, abiding, and dissolution. If we
can be aware of negativity when it first arises, we can catch that energy, and rather than express it in a
negative way, harness the energy for positive results and plant positive seeds. We may simply choose
not to give way to negative action, which is better than following through with it; but this is not as
good as engaging in positive action fueled by negative emotion.
However, catching a thing in its activity, is not easy because once the negative thought arises it has a strong
propensity towards fulfillment due to past karma. Negativity escalates from the nebulous stage to
fulfilment very rapidly and that is why it is important to cultivate alertness together with our
mindfulness.
We cannot guard a treasure by simply watching it; we must also be on the lookout for who may take it
away. This means that in addition to being mindful, we should also contemplate the nature of
disturbances so that we can quickly recognize them arising within our mind stream.
By developing skill in turning unwanted states of mind around through positive action, and not simply
restraint, we develop good qualities very rapidly and don't waste time in negativity that will only create
more of its kind. This is one reason why mindfulness and alertness are so important during post
meditation periods and is a skill we should all nourish.
*** *** ***
Thought for the Day: November 6, 2009
that it will shine upon us and change our lives forever we are mistaken. We are not creating a new state
that it will shine upon us and change our lives forever we are mistaken. We are not creating a new state
of mind; but rather seeing our familiar state of mind in a new way.
of mind; but rather seeing our familiar state of mind in a new way.
The ignorance so often spoken of in Buddhist texts is not a criticism and does not have a negative
meaning; it simply is describing a state of affairs, the human condition. It is natural to be ignorant
because we are human; but, importantly, we are not doomed to be ignorant; and to remove our
ignorance is why the Buddha turned the dharma wheel.
The Buddha never showed his disciple some new thing to look at or pointed to some far off heaven to
seek after, but rather asked them to examine their everyday mind and perceptions --- basically the stuff,
we in our ignorance, deem unworthy of our attention. There is not a single moment of our daily lives
that is not offering us the opportunity to become enlightened; and the object of the Buddhist teachings
is to show us how to allow this to happen.
*** *** ***
that it will shine upon us and change our lives forever we are mistaken. We are not creating a new state
that it will shine upon us and change our lives forever we are mistaken. We are not creating a new state
of mind; but rather seeing our familiar state of mind in a new way.
of mind; but rather seeing our familiar state of mind in a new way.
The ignorance so often spoken of in Buddhist texts is not a criticism and does not have a negative
meaning; it simply is describing a state of affairs, the human condition. It is natural to be ignorant
because we are human; but, importantly, we are not doomed to be ignorant; and to remove our
ignorance is why the Buddha turned the dharma wheel.
The Buddha never showed his disciple some new thing to look at or pointed to some far off heaven to
seek after, but rather asked them to examine their everyday mind and perceptions --- basically the stuff,
we in our ignorance, deem unworthy of our attention. There is not a single moment of our daily lives
that is not offering us the opportunity to become enlightened; and the object of the Buddhist teachings
is to show us how to allow this to happen.
*** *** ***
Thought for the Day: November 7, 2009
What does it mean to "do nothing and yet leave nothing undone," as the Taoist teach. Actually this
saying is closely related to another Taoist saying; "The Tao is not for those who pick and choose." The
point is that opportunity unfolds in seemingly unlikely places and if we don't favor one thing over the
other we are more likely to see that. The idea of doing something arises because we do pick and choose,
because we are very goal oriented. There is nothing wrong with being goal oriented, but it must be a
worthy goal. A worthy goal is one that doesn't lead to another goal; and in order to see this we must
learn to enjoy actions for their own sake, rather than what they may offer.
*** *** ***
What does it mean to "do nothing and yet leave nothing undone," as the Taoist teach. Actually this
saying is closely related to another Taoist saying; "The Tao is not for those who pick and choose." The
point is that opportunity unfolds in seemingly unlikely places and if we don't favor one thing over the
other we are more likely to see that. The idea of doing something arises because we do pick and choose,
because we are very goal oriented. There is nothing wrong with being goal oriented, but it must be a
worthy goal. A worthy goal is one that doesn't lead to another goal; and in order to see this we must
learn to enjoy actions for their own sake, rather than what they may offer.
*** *** ***
Thought for the Day: November 8, 2009
Mahamudra has been translated many ways; "Great Symbol," "Great Seal," "Great Gesture," and my
personal favorite, "Great Attitude." The word Mahamudra is really a combination of Maha, almost
always translated as "Great" and Mudra, which has many translations. In the West, we are most familiar
with the term as referring to the various hand gestures of Gods and Goddesses. All these hand
positions denote special "signals," such as that the deity is bestowing blessings, or that the deity is
teaching, or that the deity is meditating, and many others. But, the mudra of Mahamudra is not confined
to any particular form and is therefore all embracing. It is an expression of the vast expanse of mind
that is without boundaries or limitations. It is an attitude of mind that embraces a single thought as an
expression of the entire universe and sees also that the entire universe is reflected in a single thought.
As such, nothing is too small to be insignificant, nor too large to be embraced. Everything is equal,
because all is an expression of the mind. Learning to abide in this realization is the practice of
Mahamudra.
*** *** ***
Mahamudra has been translated many ways; "Great Symbol," "Great Seal," "Great Gesture," and my
personal favorite, "Great Attitude." The word Mahamudra is really a combination of Maha, almost
always translated as "Great" and Mudra, which has many translations. In the West, we are most familiar
with the term as referring to the various hand gestures of Gods and Goddesses. All these hand
positions denote special "signals," such as that the deity is bestowing blessings, or that the deity is
teaching, or that the deity is meditating, and many others. But, the mudra of Mahamudra is not confined
to any particular form and is therefore all embracing. It is an expression of the vast expanse of mind
that is without boundaries or limitations. It is an attitude of mind that embraces a single thought as an
expression of the entire universe and sees also that the entire universe is reflected in a single thought.
As such, nothing is too small to be insignificant, nor too large to be embraced. Everything is equal,
because all is an expression of the mind. Learning to abide in this realization is the practice of
Mahamudra.
*** *** ***
Thought for the Day: November 9, 2009
Everyday when we arise from our meditation seat we should make a firm resolve to maintain a thread
of our meditation until our next meditation session. If we do this we will find that when we sit down
to meditate we will focus immediately on our topic of meditation and be able to banish unwanted
thoughts without effort. If we find that we have difficulty focusing when we first sit down to meditate
it is because our post meditation practice is weak. We must strengthen it. Two major outflows of
energy are frivolous activity and idle talk. While perhaps harmless, they are needless leaks of our energy
and dissipate our mindfulness. Disciplining idle talk and frivolous activity are a main focus of post
meditation practice.
We should bear in mind that meditation is an expedient device and there is nothing inherently superior
to practicing meditation than doing anything else. It is because we are so handicapped by our own
ignorance that we need the crutch of meditation. Eventually we will not need it; but as long as we do,
we should be busy blurring the boundaries between meditation and active life, post meditation. The
lives of many great meditators bear testament to the truth that the power to awaken lies within
ordinary affairs; for their great awakenings have often happened while so engaged, rather than on the
meditation cushion where they toiled for many years. If we learn to look at our ordinary activities
reverentially, as if they were offering to us the opportunity to become enlightened, then that very
respect may bring it to pass.
*** *** ***
Everyday when we arise from our meditation seat we should make a firm resolve to maintain a thread
of our meditation until our next meditation session. If we do this we will find that when we sit down
to meditate we will focus immediately on our topic of meditation and be able to banish unwanted
thoughts without effort. If we find that we have difficulty focusing when we first sit down to meditate
it is because our post meditation practice is weak. We must strengthen it. Two major outflows of
energy are frivolous activity and idle talk. While perhaps harmless, they are needless leaks of our energy
and dissipate our mindfulness. Disciplining idle talk and frivolous activity are a main focus of post
meditation practice.
We should bear in mind that meditation is an expedient device and there is nothing inherently superior
to practicing meditation than doing anything else. It is because we are so handicapped by our own
ignorance that we need the crutch of meditation. Eventually we will not need it; but as long as we do,
we should be busy blurring the boundaries between meditation and active life, post meditation. The
lives of many great meditators bear testament to the truth that the power to awaken lies within
ordinary affairs; for their great awakenings have often happened while so engaged, rather than on the
meditation cushion where they toiled for many years. If we learn to look at our ordinary activities
reverentially, as if they were offering to us the opportunity to become enlightened, then that very
respect may bring it to pass.
*** *** ***
Thought for the Day: November 10, 2009
If you are a shoemaker, your concern should be to make good shoes. Where people walk with them is
their business.
*** *** ***
If you are a shoemaker, your concern should be to make good shoes. Where people walk with them is
their business.
*** *** ***
Thought for the Day: November 11, 2009
Samsara, our everyday world, is either a great teacher or a big distraction; it simply depends upon how
we view it. It is samsara that offers us the opportunity to practice all good qualities such as generosity,
loving kindness, truthfulness. But, as we know, it is samsara that fosters selfish desires and a disregard
for others. As Buddhist practitioners it is our goal to take samsara as an expression of the teachings of
the Buddha and see beneath the glitter and extract a measure of truth from it. It is only within samsara
that we can put the Teachings into practice and cultivate merit and virtue. When I saw HH Karmapa
speak in Seattle, he said that his goal in this life is to create a perfect world that he can offer to the
Buddhas and bodhisattvas. Perhaps this is too ambitious for most of us, but its principle is clear and
one that we can all embrace. We should constantly be looking to see what we can offer to the world
and our brothers and sisters, rather than what we can extract from it. If we can do this samsara will be
our teacher and support our dharma practice.
*** *** ***
Samsara, our everyday world, is either a great teacher or a big distraction; it simply depends upon how
we view it. It is samsara that offers us the opportunity to practice all good qualities such as generosity,
loving kindness, truthfulness. But, as we know, it is samsara that fosters selfish desires and a disregard
for others. As Buddhist practitioners it is our goal to take samsara as an expression of the teachings of
the Buddha and see beneath the glitter and extract a measure of truth from it. It is only within samsara
that we can put the Teachings into practice and cultivate merit and virtue. When I saw HH Karmapa
speak in Seattle, he said that his goal in this life is to create a perfect world that he can offer to the
Buddhas and bodhisattvas. Perhaps this is too ambitious for most of us, but its principle is clear and
one that we can all embrace. We should constantly be looking to see what we can offer to the world
and our brothers and sisters, rather than what we can extract from it. If we can do this samsara will be
our teacher and support our dharma practice.
*** *** ***
Thought for the Day: November 12, 2009
Faith and Wisdom are two indispensable aspects of the path of dharma. Faith proceeds wisdom; but
Wisdom is more central to realization. It is Faith that makes our first step possible, and Wisdom that
allows us to complete our journey.
When we set out to practice the dharma, strong faith in the teachings and our teacher will open the
door for us. Once inside, we must examine what is there, and that is the job of wisdom. Buddhism is
not a faith based religion. Everything the Buddha taught is to be examined and tested and experienced
for ourselves. Without wisdom we cannot fulfil this obligation.
Faith without wisdom is a kind of laziness that we are to guard ourselves against. When we practice
the dharma a sense of urgency is very important; we should never be complacent thinking that if
certain rituals are performed or if we meditate in a certain way, realization will automatically come
about. It will not. We must use our wisdom to penetrate beneath the form of our dharma practice and
make it a very deep and very personal experience. As such there are two distinct levels of
understanding that are important, an intellectual level whereby we conceptually correctly understand
the teaching, and a personal level whereby we see how to manifest the teaching within our own lives,
remove our obstacles, and create the conditions for our enlightenment.
*** *** ***
Faith and Wisdom are two indispensable aspects of the path of dharma. Faith proceeds wisdom; but
Wisdom is more central to realization. It is Faith that makes our first step possible, and Wisdom that
allows us to complete our journey.
When we set out to practice the dharma, strong faith in the teachings and our teacher will open the
door for us. Once inside, we must examine what is there, and that is the job of wisdom. Buddhism is
not a faith based religion. Everything the Buddha taught is to be examined and tested and experienced
for ourselves. Without wisdom we cannot fulfil this obligation.
Faith without wisdom is a kind of laziness that we are to guard ourselves against. When we practice
the dharma a sense of urgency is very important; we should never be complacent thinking that if
certain rituals are performed or if we meditate in a certain way, realization will automatically come
about. It will not. We must use our wisdom to penetrate beneath the form of our dharma practice and
make it a very deep and very personal experience. As such there are two distinct levels of
understanding that are important, an intellectual level whereby we conceptually correctly understand
the teaching, and a personal level whereby we see how to manifest the teaching within our own lives,
remove our obstacles, and create the conditions for our enlightenment.
*** *** ***
Thought for the Day: November 13, 2009
If we keep in mind that food is for nourishment and not entertainment it will be easy to find the right
diet for meditation and good health. Here, the intellect is a better guide than the tongue. Cravings are
mostly deceptive, and if we are willing to let them go, we are more likely to become sensitive to our
body's true needs.
*** *** ***
If we keep in mind that food is for nourishment and not entertainment it will be easy to find the right
diet for meditation and good health. Here, the intellect is a better guide than the tongue. Cravings are
mostly deceptive, and if we are willing to let them go, we are more likely to become sensitive to our
body's true needs.
*** *** ***
Thought for the Day: November 14, 2009
patient with ourselves as we work through our obstacles. Indeed, whatever obstacles we may have, we
patient with ourselves as we work through our obstacles. Indeed, whatever obstacles we may have, we
should view them as part of the path to freedom. Mahamudra talks of "bringing obstacles into the
path" and advises looking at them much as we would any other meditation topic. Rather than pushing
them aside or hoping they will go away we deliberately watch their display without interference or
rejecting them or having a mind to solve them. Eventually they will dissolve of their own accord
without further effort on our part. It is kind of like dealing with an angry dog: If you push it away, it
will bite you, if you run away it will bite you, but if you simply watch it, after a time it will go on its
way.
way.
*** *** ***
patient with ourselves as we work through our obstacles. Indeed, whatever obstacles we may have, we
patient with ourselves as we work through our obstacles. Indeed, whatever obstacles we may have, we
should view them as part of the path to freedom. Mahamudra talks of "bringing obstacles into the
path" and advises looking at them much as we would any other meditation topic. Rather than pushing
them aside or hoping they will go away we deliberately watch their display without interference or
rejecting them or having a mind to solve them. Eventually they will dissolve of their own accord
without further effort on our part. It is kind of like dealing with an angry dog: If you push it away, it
will bite you, if you run away it will bite you, but if you simply watch it, after a time it will go on its
way.
way.
*** *** ***
Thought for the Day: November 15, 2009
In a sense, what we do defines us an individual; but in a deeper sense it is what we have a disposition
to do that defines us. If you arrest an alcoholic and put him in jail, he is still an alcoholic even though
he is not drinking. An imprisoned saint is still a saint even though he is unable to perform his good
works. The distinction between the doer and the one with a disposition towards doing is an important
one as it relates to dharma practice. This is because abstaining from wrong action is often clung to and
attached to before one even begins the more difficult task of rooting out the underlying negative
dispositions. This is what is meant by attaching to the form of a practice and it is a major obstacle to all
cultivators.
Obstructions have coarse and subtle levels and it is the subtle levels that are most difficult to see and
understand. Our meditation can be limited and constrained by obstructions that may only be
functioning on a subtle level. In meditation we should always be mindful of this and ever on the look
out for patterns of negativity and try to understand their workings and eradicate them on the mind
ground. Never should we assume that exemplary behaviour is enough. Appearance and reality must be
in alignment.
*** *** ***
In a sense, what we do defines us an individual; but in a deeper sense it is what we have a disposition
to do that defines us. If you arrest an alcoholic and put him in jail, he is still an alcoholic even though
he is not drinking. An imprisoned saint is still a saint even though he is unable to perform his good
works. The distinction between the doer and the one with a disposition towards doing is an important
one as it relates to dharma practice. This is because abstaining from wrong action is often clung to and
attached to before one even begins the more difficult task of rooting out the underlying negative
dispositions. This is what is meant by attaching to the form of a practice and it is a major obstacle to all
cultivators.
Obstructions have coarse and subtle levels and it is the subtle levels that are most difficult to see and
understand. Our meditation can be limited and constrained by obstructions that may only be
functioning on a subtle level. In meditation we should always be mindful of this and ever on the look
out for patterns of negativity and try to understand their workings and eradicate them on the mind
ground. Never should we assume that exemplary behaviour is enough. Appearance and reality must be
in alignment.
*** *** ***
Thought for the Day: November 16, 2009
Buddhism can seem to contradict itself at times as there are many schools with seemingly different
viewpoints on the nature of reality. This can be confusing, but it will be less so if we realize that the
principle teachings of the Buddha are aimed more at how to think about the nature of reality than what
that reality may be. Since no one can enlighten us, the teachings are concerned with how we can do it
ourselves. It does this by undermining our misconceptions of our world and ourselves, because when
these are removed, enlightenment stands on its own two feet. In other words, it is not a created state.
Because we as human beings are so varied, the teachings are also many faceted. These teachings can be
viewed as tools that we use to remove our misconceptions, but they do not build anything new in its
place because all that is necessary is already there. According to our own disposition we should select
the tools we need to do the job, the tool that seems right to us, and not worry about what others are
using or if some tools are better than others.
Teachings mold our way of thinking; they point to the nature of the mind. It is our job to look where
they are pointing. The Buddha in his wisdom devised many teachings to point out the minds nature.
In his compassion he realized that the needs of human beings are very different and devised teachings
that they could respond to. While these methods are varied the target is the same. Whether we throw
a stone at a target or use a bow, it is still the same target. When we study the teachings, as long as it
feels right and is within the Buddha Dharma, we should not fret too much about what other teachings
say, or about apparent contradictions, but only that we hit the target.
*** *** ***
Buddhism can seem to contradict itself at times as there are many schools with seemingly different
viewpoints on the nature of reality. This can be confusing, but it will be less so if we realize that the
principle teachings of the Buddha are aimed more at how to think about the nature of reality than what
that reality may be. Since no one can enlighten us, the teachings are concerned with how we can do it
ourselves. It does this by undermining our misconceptions of our world and ourselves, because when
these are removed, enlightenment stands on its own two feet. In other words, it is not a created state.
Because we as human beings are so varied, the teachings are also many faceted. These teachings can be
viewed as tools that we use to remove our misconceptions, but they do not build anything new in its
place because all that is necessary is already there. According to our own disposition we should select
the tools we need to do the job, the tool that seems right to us, and not worry about what others are
using or if some tools are better than others.
Teachings mold our way of thinking; they point to the nature of the mind. It is our job to look where
they are pointing. The Buddha in his wisdom devised many teachings to point out the minds nature.
In his compassion he realized that the needs of human beings are very different and devised teachings
that they could respond to. While these methods are varied the target is the same. Whether we throw
a stone at a target or use a bow, it is still the same target. When we study the teachings, as long as it
feels right and is within the Buddha Dharma, we should not fret too much about what other teachings
say, or about apparent contradictions, but only that we hit the target.
*** *** ***
Thought for the Day: November 17, 2009
Certain teachings teach about the way things are, others teach us how to think so that we may realize
this, and other teachings are concerned with how to live so that we can think. Broadly speaking the
Prajanaparamita teachings, the Wisdom teachings on emptiness, teach us how things are. Phrases such
as form is emptiness, emptiness is form talk about the ultimate status of things. The Madyamika, or Middle
Way teachings, presents an extensive logic endowed philosophical system that when pursued gives us
the key that will give life to the lofty proclamations of the Wisdom teachings, so that their words are
not mere ornamental language, but rather something we can embrace and understand on a deeper
level. The vinaya teachings, the earliest teachings of the Buddha, deal with rules of conduct, morality,
virtue and so forth, that help us develop a way of living that is conducive to gaining access and
practicing the subsequent teachings.
successfully practice the Wisdom teachings, while ignoring the vinaya, aspects of our daily life into the
path. Learning how to integrate the different kinds of teachings is a aspects of our daily life into the
path. Learning how to integrate the different kinds of teachings is a big step towards creating a
dharma practice that avoids the pitfall of one sidedness, a very common mistake that occurs when the
practitioners places too much emphasis on one aspect of the teaching while ignoring or almost
ignoring others.
while ignoring or almost ignoring others.
*** *** ***
Certain teachings teach about the way things are, others teach us how to think so that we may realize
this, and other teachings are concerned with how to live so that we can think. Broadly speaking the
Prajanaparamita teachings, the Wisdom teachings on emptiness, teach us how things are. Phrases such
as form is emptiness, emptiness is form talk about the ultimate status of things. The Madyamika, or Middle
Way teachings, presents an extensive logic endowed philosophical system that when pursued gives us
the key that will give life to the lofty proclamations of the Wisdom teachings, so that their words are
not mere ornamental language, but rather something we can embrace and understand on a deeper
level. The vinaya teachings, the earliest teachings of the Buddha, deal with rules of conduct, morality,
virtue and so forth, that help us develop a way of living that is conducive to gaining access and
practicing the subsequent teachings.
successfully practice the Wisdom teachings, while ignoring the vinaya, aspects of our daily life into the
path. Learning how to integrate the different kinds of teachings is a aspects of our daily life into the
path. Learning how to integrate the different kinds of teachings is a big step towards creating a
dharma practice that avoids the pitfall of one sidedness, a very common mistake that occurs when the
practitioners places too much emphasis on one aspect of the teaching while ignoring or almost
ignoring others.
while ignoring or almost ignoring others.
*** *** ***
Thought for the Day: November 18, 2009
If we wish to be genuinely happy we must understand that whether it is a thing, person, or event that
makes us happy, or that we think will make us happy in the future, the happiness we are experiencing
or wish to experience, comes from our own mind. The proof of this is very simple. If we consider an
object that we obtained that made us very happy; if the object actually possessed some happiness giving
quality, then the same object should make everyone happy; but this is not the case. If we consider an
event made us happy, the same can be demonstrated. And, the person in our lives that brings us so
much happiness, well another might have little interest in him or her. It may seem that external
things, events, people bring us happiness, but apart from what we project on to them, there is nothing
there. Conversely, if we despise or hate someone, it is not that person who causes our negative
response, but rather it is our own mind that does. If the negativity was caused by a certain person,
then everyone seeing that person would have a negative response. But, clearly that is not the case; the
person we respond negatively towards, another might love and be very close friends with.
If we understand the above, it becomes apparent that we can only become free of attraction and
aversion (towards externals) by understanding the nature of our own mind. Striving after things as if
they were offering something to us, or averting and fearing things perceived harmful, wears the mind
down and prevents it from seeing its own nature. When the habit of attraction and aversion is broken,
we free the mind to find contentment. When inner contentment is the basis from which we look upon
the world, we will truly be able to be of service, as our perception will be free of praise or blame, likes
and dislikes.
*** *** ***
If we wish to be genuinely happy we must understand that whether it is a thing, person, or event that
makes us happy, or that we think will make us happy in the future, the happiness we are experiencing
or wish to experience, comes from our own mind. The proof of this is very simple. If we consider an
object that we obtained that made us very happy; if the object actually possessed some happiness giving
quality, then the same object should make everyone happy; but this is not the case. If we consider an
event made us happy, the same can be demonstrated. And, the person in our lives that brings us so
much happiness, well another might have little interest in him or her. It may seem that external
things, events, people bring us happiness, but apart from what we project on to them, there is nothing
there. Conversely, if we despise or hate someone, it is not that person who causes our negative
response, but rather it is our own mind that does. If the negativity was caused by a certain person,
then everyone seeing that person would have a negative response. But, clearly that is not the case; the
person we respond negatively towards, another might love and be very close friends with.
If we understand the above, it becomes apparent that we can only become free of attraction and
aversion (towards externals) by understanding the nature of our own mind. Striving after things as if
they were offering something to us, or averting and fearing things perceived harmful, wears the mind
down and prevents it from seeing its own nature. When the habit of attraction and aversion is broken,
we free the mind to find contentment. When inner contentment is the basis from which we look upon
the world, we will truly be able to be of service, as our perception will be free of praise or blame, likes
and dislikes.
*** *** ***
Thought for the Day: November 19, 2009
What we generally consider mind is the conditioned mind. This mind is our familiar mind of likes and
dislikes. The unconditioned mind is the mind that most of us are unfamiliar with and it is the purpose
of our dharma practice to introduce us to it. Because we are strangers to our unconditioned mind our
ambitions, behaviour, and lifestyle are governed by the mind we are familiar with, our conditioned
mind. Because the conditioned mind is governed by a desire to become wealthy, esteemed by others,
and enjoy various sense pleasures, etc., we get caught in a very narrow cycle of life, striving to fulfill
wishes that by their very nature are very limited because they are confined to the realm of desire.
Even if all our wishes are achieved, we will not feel satisfied because we have not reached beyond our
desire mind and experienced the other aspect of our mind that is not conditioned by desire or
anything else. As long as we remain ignorant of our unconditioned mind genuine happiness will
elude us.
*** *** ***
What we generally consider mind is the conditioned mind. This mind is our familiar mind of likes and
dislikes. The unconditioned mind is the mind that most of us are unfamiliar with and it is the purpose
of our dharma practice to introduce us to it. Because we are strangers to our unconditioned mind our
ambitions, behaviour, and lifestyle are governed by the mind we are familiar with, our conditioned
mind. Because the conditioned mind is governed by a desire to become wealthy, esteemed by others,
and enjoy various sense pleasures, etc., we get caught in a very narrow cycle of life, striving to fulfill
wishes that by their very nature are very limited because they are confined to the realm of desire.
Even if all our wishes are achieved, we will not feel satisfied because we have not reached beyond our
desire mind and experienced the other aspect of our mind that is not conditioned by desire or
anything else. As long as we remain ignorant of our unconditioned mind genuine happiness will
elude us.
*** *** ***
Thought for the Day: November 20, 2009
The analogy that the Buddha's teaching is like medicine has often been used to describe the vastness
of the teachings as well as its ability to remove fundamental ignorance, the illness we all share as
unenlightened human beings. Just as there are many different kinds of medicine to cure many kinds of
illnesses, so also the Buddha taught a variety of methods whose aim it is to address the individual
problems of living beings. However, we must bear in mind that there are two categories of these
teachings, those that are universal and those that are more specific. The universal teachings are similar
to certain herbs that are used as a bases for many kinds of medicinal concoctions because they tend to
be good carriers that enhance the value of almost anything they are mixed with. The specific teachings
are directed at individuals with certain kinds of karmic propensities for which those teachings are
most effective. These teachings are like herbs for specific illnesses. In terms of practice, the universal
teachings are the teachings on the cultivation of morality, virtue, ethics, truthfulness, patience etc;
without which the specific teachings have no benefit because they have no foundation to build upon.
It is pointless and often harmful to practice one of the many specific teachings of Wisdom and
concentration without having a firm foundation in morality, virtuous conduct etc.
Assuming that we have done our foundation work, the next step is to find a teaching most suitable to
our nature as an individual. This is like a sick person who selects the medicine for his particular
illness. Medicines may be very strong, but if we select the wrong one it will not cure our illness and
may even harm us. When selecting a method of practice, we should not simply try to find the most
lofty practice, but rather seek one that we can practice properly and is suitable for us. Once a suitable
practice is found we must stick with it until we get results and not start looking around for another
one simply because the one we selected isn't working. Patience is the key to a successful dharma
practice, as results take years to ripen.
*** *** ***
The analogy that the Buddha's teaching is like medicine has often been used to describe the vastness
of the teachings as well as its ability to remove fundamental ignorance, the illness we all share as
unenlightened human beings. Just as there are many different kinds of medicine to cure many kinds of
illnesses, so also the Buddha taught a variety of methods whose aim it is to address the individual
problems of living beings. However, we must bear in mind that there are two categories of these
teachings, those that are universal and those that are more specific. The universal teachings are similar
to certain herbs that are used as a bases for many kinds of medicinal concoctions because they tend to
be good carriers that enhance the value of almost anything they are mixed with. The specific teachings
are directed at individuals with certain kinds of karmic propensities for which those teachings are
most effective. These teachings are like herbs for specific illnesses. In terms of practice, the universal
teachings are the teachings on the cultivation of morality, virtue, ethics, truthfulness, patience etc;
without which the specific teachings have no benefit because they have no foundation to build upon.
It is pointless and often harmful to practice one of the many specific teachings of Wisdom and
concentration without having a firm foundation in morality, virtuous conduct etc.
Assuming that we have done our foundation work, the next step is to find a teaching most suitable to
our nature as an individual. This is like a sick person who selects the medicine for his particular
illness. Medicines may be very strong, but if we select the wrong one it will not cure our illness and
may even harm us. When selecting a method of practice, we should not simply try to find the most
lofty practice, but rather seek one that we can practice properly and is suitable for us. Once a suitable
practice is found we must stick with it until we get results and not start looking around for another
one simply because the one we selected isn't working. Patience is the key to a successful dharma
practice, as results take years to ripen.
*** *** ***
Thought for the Day: November 21, 2009
Post meditation practice is very important. When we arise from our meditation cushion we should
resolve to keep a thread of meditative awareness alive throughout the day and not engage in any
unnecessary activities that are likely to distract us from it. All forms of entertainment are particular
distractions if moderation is not observed. The interest we take in various forms of entertainment
should be redirected towards post meditation practice. The seeming need for the mind to find
pleasure in distraction is one based on the way we have conditioned ourselves to think and can be
changed with a little effort on our part. If we cultivate the post meditation state vigorously we will be
so absorbed in our meditation topic that even the thought of doing something else will not arise.
When the post meditation is strong, there is a kind of continuity that arises in ones thinking and this
will become very absorbing. It is this sense of continuity that will support us when we again sit in
meditation. With practice the sense of continuity will not broken.
*** *** ***
Post meditation practice is very important. When we arise from our meditation cushion we should
resolve to keep a thread of meditative awareness alive throughout the day and not engage in any
unnecessary activities that are likely to distract us from it. All forms of entertainment are particular
distractions if moderation is not observed. The interest we take in various forms of entertainment
should be redirected towards post meditation practice. The seeming need for the mind to find
pleasure in distraction is one based on the way we have conditioned ourselves to think and can be
changed with a little effort on our part. If we cultivate the post meditation state vigorously we will be
so absorbed in our meditation topic that even the thought of doing something else will not arise.
When the post meditation is strong, there is a kind of continuity that arises in ones thinking and this
will become very absorbing. It is this sense of continuity that will support us when we again sit in
meditation. With practice the sense of continuity will not broken.
*** *** ***
Thought for the Day: November 22, 2009
withdraw from
*** *** ***
withdraw from
*** *** ***
Thought for the Day: November 23, 2009
There are the "Haves" and "Have-Nots" and "Want Nots;" only the third category is truly desirable.
Material wealth is not in itself an obstruction because the objects that make us wealthy do not bestow
happiness upon us. If we are happy with lots of things and are not distracted by wanting more, we
have discovered peace within our means, even though our means may seem lavish to others.
Conversely, if we are poor, but content with what we have, as long as basic necessities are provided,
we are on the same footing as the wealthy person. Both the wealthy and the poor in these examples
are blessed to be "Want-Nots."
It is often said that contentment is a virtue; a very elusive one, however. There is a short supply amongst
both rich and poor, both equally confused by ideas of happiness "out there" somewhere. The poor
think that becoming rich would make them happy, and the rich think that becoming richer would
make them happy; and the mind that thinks this way will continue to obstruct them no matter what
they achieve.
*** *** ***
There are the "Haves" and "Have-Nots" and "Want Nots;" only the third category is truly desirable.
Material wealth is not in itself an obstruction because the objects that make us wealthy do not bestow
happiness upon us. If we are happy with lots of things and are not distracted by wanting more, we
have discovered peace within our means, even though our means may seem lavish to others.
Conversely, if we are poor, but content with what we have, as long as basic necessities are provided,
we are on the same footing as the wealthy person. Both the wealthy and the poor in these examples
are blessed to be "Want-Nots."
It is often said that contentment is a virtue; a very elusive one, however. There is a short supply amongst
both rich and poor, both equally confused by ideas of happiness "out there" somewhere. The poor
think that becoming rich would make them happy, and the rich think that becoming richer would
make them happy; and the mind that thinks this way will continue to obstruct them no matter what
they achieve.
*** *** ***
Thought for the Day: November 24, 2009
If a rope is seen in dim light it might be mistaken for a snake and cause us to fear something that has
no basis in fact. Our mistaken understanding will cause us to behave in a way that is entirely different
from the way we would behave if we knew it as a rope. In similar manner, our understanding of the
world is permeated by the belief that we live in a world of objects and people that are substantially
different from ourselves and it is this sense of isolation that motivates our interaction with it. Much
of this interaction is motivated by fear and the need for security. If we meditate deeply we can begin
to sense that this view is mistaken and what emerges will be a sense of interconnectedness rather than
isolation. The saint sees the same world we do; just a little differently.
*** *** ***
If a rope is seen in dim light it might be mistaken for a snake and cause us to fear something that has
no basis in fact. Our mistaken understanding will cause us to behave in a way that is entirely different
from the way we would behave if we knew it as a rope. In similar manner, our understanding of the
world is permeated by the belief that we live in a world of objects and people that are substantially
different from ourselves and it is this sense of isolation that motivates our interaction with it. Much
of this interaction is motivated by fear and the need for security. If we meditate deeply we can begin
to sense that this view is mistaken and what emerges will be a sense of interconnectedness rather than
isolation. The saint sees the same world we do; just a little differently.
*** *** ***
Thought for the Day: November 25, 2009
"Treat others as you wish to be treated" is a wonderful saying. When thinking of others, I often
pretend I am thinking of myself, and find that this little exercise improves the way I not only treat
others, but think about them. Unpleasant thoughts are a burden to the one bearing them, and when
they lead to actions, they invariably hurt the doer more than the victim. This does not mean that we
should have a good attitude towards everyone, for clearly there are many undesirable characters in
this world. But, if together with the recognitions of another's faults we can be inspired to gain a better
understanding of them, and lift them up in some way, we will be less likely to be burdened with ill
will towards them, and more likely to find ways to benefit them.
*** *** ***
"Treat others as you wish to be treated" is a wonderful saying. When thinking of others, I often
pretend I am thinking of myself, and find that this little exercise improves the way I not only treat
others, but think about them. Unpleasant thoughts are a burden to the one bearing them, and when
they lead to actions, they invariably hurt the doer more than the victim. This does not mean that we
should have a good attitude towards everyone, for clearly there are many undesirable characters in
this world. But, if together with the recognitions of another's faults we can be inspired to gain a better
understanding of them, and lift them up in some way, we will be less likely to be burdened with ill
will towards them, and more likely to find ways to benefit them.
*** *** ***
Thought for the Day: November 26, 2009
Being "Thankful" implies another "Power," perhaps Gods, or God, to give thanks to; but it is really
just an attitude of mind. And, if believing in God or Gods facilitates this, there is no harm really done.
Buddhists simply do not find the concept necessary and are thankful without it.
Whether we are a Christian being thankful to God or a Buddhist just being thankful, being thankful is
a wholesome state of mind that attracts abundance. Giving thanks for what we have creates more,
while fretting about what we don't have, creates less. It is our own attitudes that create the cycles that
we get caught up in.
*** *** ***
Being "Thankful" implies another "Power," perhaps Gods, or God, to give thanks to; but it is really
just an attitude of mind. And, if believing in God or Gods facilitates this, there is no harm really done.
Buddhists simply do not find the concept necessary and are thankful without it.
Whether we are a Christian being thankful to God or a Buddhist just being thankful, being thankful is
a wholesome state of mind that attracts abundance. Giving thanks for what we have creates more,
while fretting about what we don't have, creates less. It is our own attitudes that create the cycles that
we get caught up in.
*** *** ***
Thought for the Day: November 27, 2009
Today is Black Friday and many credit cards will be going into the red. Too bad.
The other day I heard an interview on the radio, a teen describing his room and the latest gadgets in it.
He can connect to the world through the internet, watch the latest Blue Ray movies on a giant screen,
and, since he has a variety of game consoles, play video games in any format. Why wait to die?
*** *** ***
Today is Black Friday and many credit cards will be going into the red. Too bad.
The other day I heard an interview on the radio, a teen describing his room and the latest gadgets in it.
He can connect to the world through the internet, watch the latest Blue Ray movies on a giant screen,
and, since he has a variety of game consoles, play video games in any format. Why wait to die?
*** *** ***
Thought for the Day: November 28, 2009
When seeking new opportunities, ask what happened to the old ones. The reason new ones are sought,
is because past ones were missed. Mistakes learned from are teachings, a challenge to take the lesson
into the next opportunity.
*** *** ***
When seeking new opportunities, ask what happened to the old ones. The reason new ones are sought,
is because past ones were missed. Mistakes learned from are teachings, a challenge to take the lesson
into the next opportunity.
*** *** ***
Thought for the Day: November 29, 2009
Physical illness, pain, and death are our birth right, sadly, an inheritance we could all gladly do
without. But, it is a reality we all have to face sooner or laster, and for the Buddhist, the sooner the
better.
Buddhism is very pragmatic in its approach to life and death. For the Buddhist, to celebrate life while
ignoring death, disease, sickness, and aging is a mistake. In fact, Buddhists tie the two together as
different phases of the same process, like the moon on its monthly cycle. Birth and death are
inseparable and should be viewed as a whole, different aspects of a process we all undergo, together
with flowers, bees, trees, rocks, rivers, glaciers, and all of nature; from atoms to solar systems, nothing
endures, all is change and transformation.
Unfortunately, due to great ignorance, we cling to life, beauty, happiness, and ignore aging and death.
This is why most remain ignorant and age miserably. The Buddha's solution to this plight of humanity
is a very simple one: paste birth and death on your forehead and think of them constantly. This
proactive approach will not only benefit us in old age, but it will deepen our understanding and
appreciation of life when we are robust and healthy and have years of opportunity before us. Good
times should always be tempered with thoughts about how things really are, and never should we
allow ourselves to be swept away by them. This approach leads to a sense of equanimity that is
conducive to developing inner understanding and deep happiness through all the phases of our life.
*** *** ***
Physical illness, pain, and death are our birth right, sadly, an inheritance we could all gladly do
without. But, it is a reality we all have to face sooner or laster, and for the Buddhist, the sooner the
better.
Buddhism is very pragmatic in its approach to life and death. For the Buddhist, to celebrate life while
ignoring death, disease, sickness, and aging is a mistake. In fact, Buddhists tie the two together as
different phases of the same process, like the moon on its monthly cycle. Birth and death are
inseparable and should be viewed as a whole, different aspects of a process we all undergo, together
with flowers, bees, trees, rocks, rivers, glaciers, and all of nature; from atoms to solar systems, nothing
endures, all is change and transformation.
Unfortunately, due to great ignorance, we cling to life, beauty, happiness, and ignore aging and death.
This is why most remain ignorant and age miserably. The Buddha's solution to this plight of humanity
is a very simple one: paste birth and death on your forehead and think of them constantly. This
proactive approach will not only benefit us in old age, but it will deepen our understanding and
appreciation of life when we are robust and healthy and have years of opportunity before us. Good
times should always be tempered with thoughts about how things really are, and never should we
allow ourselves to be swept away by them. This approach leads to a sense of equanimity that is
conducive to developing inner understanding and deep happiness through all the phases of our life.
*** *** ***
Most of us live within the desire realm and our experience of life is limited by the five senses and our
everyday thinking mind. It is like being in a big circle wherein all striving is based on fulfilling our
desires. Outside the circle are other realms of experience, that are outside the desire realm, where
experiences are not limited by desire for wealth, sex, fame (recognition,) food, or sleep. The desire
realm is not the lowest form of existence, and we are fortunate to be here, in that sense. The desire
realm affords us an easier opportunity to reach beyond it, than the animal or ghost realm, for
example. That is why the Buddha said that we should cherish our human birth and not waste it. In
this sense, "wasting it" would mean confining oneself to the experience of sense pleasure, rather than
trying to reach past it.
When we practice the Buddha dharma we must always bear in mind that whatever practice we engage
in has the goal of reaching beyond desire. We should look at desire with this in mind. If we regard
desire in this light, we will not view it as a friend, for sure, but, importantly, we will not regard it as an
enemy, either. It is just the reality of where we are and we must work within this reality.
Discipline is an essential component of all dharma practices; particularly, disciplining and harnessing
the energy of all our desires. This means finding outlets for them that do not sap energy from us, but
rather generate more energy through the cultivation of merit and virtue and proper meditation and
yoga.
*** *** ***
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