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The last thought at the time of death is the rudder of the ship that guides us to our next
life. The contemplation of this leads us naturally to be aware of our thoughts and giving
and placing them in high regard.
* * *
Thought for the Day: November 2, 2011
A good argument cannot begin without agreement. The subject of the argument must be
agreed upon for the debate to ensue. All debate is for the purpose of establishing
greater clarity and deepening one's understanding. You "win" a debate if you learn
something; so in theory there can be no losers.
* * *
A good argument cannot begin without agreement. The subject of the argument must be
agreed upon for the debate to ensue. All debate is for the purpose of establishing
greater clarity and deepening one's understanding. You "win" a debate if you learn
something; so in theory there can be no losers.
* * *
Thought for the Day: November 3, 2011
effective than blanketing them in mantra recitation or most other forms of meditation.
Knowing when to apply analytical meditation is very important. It should never be
viewed as an interference with one's usual meditation. Whatever our root practice may be,
Using reason to unravel disturbing emotions such as anger or jealousy is far more
assuming it is other than analytical meditation, it can and should be laid down when
circumstances are such that one feels cramped by an undesirable emotional state.
Clinging to an unsuitable form of meditation during these times is not helpful. Rather
we should sit quietly in meditation and apply the tools of reason to inquire into the
particular state afflicting us, and stay on topic. This, in effect, turns the afflictive state
into the topic of meditation.
* * *
effective than blanketing them in mantra recitation or most other forms of meditation.
Knowing when to apply analytical meditation is very important. It should never be
viewed as an interference with one's usual meditation. Whatever our root practice may be,
Using reason to unravel disturbing emotions such as anger or jealousy is far more
assuming it is other than analytical meditation, it can and should be laid down when
circumstances are such that one feels cramped by an undesirable emotional state.
Clinging to an unsuitable form of meditation during these times is not helpful. Rather
we should sit quietly in meditation and apply the tools of reason to inquire into the
particular state afflicting us, and stay on topic. This, in effect, turns the afflictive state
into the topic of meditation.
* * *
Thought for the Day: November 4, 2011
All the objects that surround us in our commonplace world are not "wholes" but
composed of parts. If you want to see how something works you take it apart. There are
part that began the making of the chair, or whatever, and parts that came in the middle,
and then, lastly, the final touches. Our afflictive and distracting thoughts are the same
way. Any thought has its components, just like a chair has legs, a back, arms, etc. If we
are swept away by disturbing emotions we can bring ourselves back by taking apart the
thought that swept us away. Thoughts have a beginning middle and end. Many thoughts
begin with "I." Start here by asking who am I? "I am the one that is angry," you may
think. Then ask yourself what anger is. Next ask about the person or thing you are
angry about. In each case you are isolating the parts of the thought from each other.
"Who am I independent of this anger?" "What is "anger" apart from the one engulfed in
it?" Next have a good look at the object of your anger, while making every effort to
subtract your disposition of anger from it. Every good and bad state of mind can be
analyzed in this way, and they should be. Here we targeted negative states, because
they are the most destructive. But, so called positive states should similarly be analyzed
as this will help us be detached from them.
* * *
All the objects that surround us in our commonplace world are not "wholes" but
composed of parts. If you want to see how something works you take it apart. There are
part that began the making of the chair, or whatever, and parts that came in the middle,
and then, lastly, the final touches. Our afflictive and distracting thoughts are the same
way. Any thought has its components, just like a chair has legs, a back, arms, etc. If we
are swept away by disturbing emotions we can bring ourselves back by taking apart the
thought that swept us away. Thoughts have a beginning middle and end. Many thoughts
begin with "I." Start here by asking who am I? "I am the one that is angry," you may
think. Then ask yourself what anger is. Next ask about the person or thing you are
angry about. In each case you are isolating the parts of the thought from each other.
"Who am I independent of this anger?" "What is "anger" apart from the one engulfed in
it?" Next have a good look at the object of your anger, while making every effort to
subtract your disposition of anger from it. Every good and bad state of mind can be
analyzed in this way, and they should be. Here we targeted negative states, because
they are the most destructive. But, so called positive states should similarly be analyzed
as this will help us be detached from them.
* * *
Thought for the Day: November 5, 2011
The least important things you think about while you're living; the most important things
you think about when you're dying.
* * *
The least important things you think about while you're living; the most important things
you think about when you're dying.
* * *
Thought for the Day: November 6, 2011
All of us seek happiness and many of us in finding happiness have grown discontent
with the "happiness" we have found. When happiness grows old and discontentment
follows, we often turn to the dharma as a means to gain a greater understanding of what
happiness actually is. Within the Buddhist context, the more we learn about happiness,
the more we realize how little we know of it, and the thirst to understand can become a
lifelong addiction. It has for me.
Our general model of happiness, the common happiness we are all familiar with, is a
"supported" happiness; it is a happiness dependent of various conditioning factors. The
happiness that Buddhism aims to introduce us to is "unsupported" happiness; it is
happiness itself unsupported by conditioning factors. This happiness is really an
expression of the uncontrived nature of our mind. It is always there, but we don't see it
because of our attachments and desires, which speak so loudly that the quite whisper of
our naturally pure mind cannot be heard.
* * *
All of us seek happiness and many of us in finding happiness have grown discontent
with the "happiness" we have found. When happiness grows old and discontentment
follows, we often turn to the dharma as a means to gain a greater understanding of what
happiness actually is. Within the Buddhist context, the more we learn about happiness,
the more we realize how little we know of it, and the thirst to understand can become a
lifelong addiction. It has for me.
Our general model of happiness, the common happiness we are all familiar with, is a
"supported" happiness; it is a happiness dependent of various conditioning factors. The
happiness that Buddhism aims to introduce us to is "unsupported" happiness; it is
happiness itself unsupported by conditioning factors. This happiness is really an
expression of the uncontrived nature of our mind. It is always there, but we don't see it
because of our attachments and desires, which speak so loudly that the quite whisper of
our naturally pure mind cannot be heard.
* * *
Thought for the Day: November 7, 2011
People who think meditation is "letting go" will spend an entire lifetime "letting go" of
the same mental formations. They will become serial-letting-go Masters. This is not
progressing through the stages of the path, but wallowing in deluded views. It results
from a flawed understanding of (primarily) Mahamudra, Dzogchen, and Chan (Zen).
This error is averted by those who study or receive sutra based instructions and engage
in preliminary practices governing conduct (vinaya.) It is through studying and relying on
these teachings that will bring our faults to a halt so that we don't continually recycle
the same stuff. It is what makes the teaching of "letting go" truly possible.
* * *
People who think meditation is "letting go" will spend an entire lifetime "letting go" of
the same mental formations. They will become serial-letting-go Masters. This is not
progressing through the stages of the path, but wallowing in deluded views. It results
from a flawed understanding of (primarily) Mahamudra, Dzogchen, and Chan (Zen).
This error is averted by those who study or receive sutra based instructions and engage
in preliminary practices governing conduct (vinaya.) It is through studying and relying on
these teachings that will bring our faults to a halt so that we don't continually recycle
the same stuff. It is what makes the teaching of "letting go" truly possible.
* * *
There is a Chan (Zen) saying: "If you can't let it go, carry it around." There is a big away
and letting go are very different mental events, just as they are different physical
events. Pushing things out of our mind is not a helpful approach. If we find ourselves
doing this we should reverse our stance and try to hold on to it. Whatever disturbing
thought it may be, make it your meditation. See how much of your day you can let it sit
in your mind. When it fades for a moment bring it back again. If you do this you will
see the illusory nature of all afflictive emotions and disturbing thoughts.
* * *
Thought for the Day: November 9, 2011
You won't worry about thieves breaking your door down if you have nothing to steal.
Our attachment to material things and false views keep us constantly on guard. Break
these attachment and nothing in the world is a threat, not even death, the sages say.
* * *
Thought for the Day: November 10, 2011
* * *
* * *
Rather than try and figure out what comes next; try and see what comes next. Life is like
travelling on a highway; you're on it, so pay attention to where you're going. You'll know
when you get there.
* * *
The news is always full of stories of "sex drive" run amuck., destroying lives and
reputations with it. Within Buddhism and Hinduism, this fundamental drive is tied with
the "desire for nutriment" as the cause for our endless turning on the wheel of birth and
death. But, the Buddha also realized that these desires when disciplined can be
powerful fuel for liberation. As a Buddhist monk for over ten years I learned that these
desires can be harnessed and satisfied through mental discipline and yoga. If fulfilment
is found within the mind then we will have a good relationship with ourselves, which
for a monk means that his discipline will be a joyful one. For a layperson it can mean a
happier relationship and much better eating habits.
Food discipline is not as understood in the West as "sex" discipline; for more has been
written on harnessing the energy of sexual desire than our desire for nutrient. But the
desirer for nutriment it is just as powerful. These desires are just energy and this energy is
most fulfilling when well focused, in fact the energy itself when rightly utilized is self
fulfilling. I once visited a yogi living in a Himalayan cave. I just arrived when he was
preparing his meal. He had dropped two small potatoes in a pot and was deliberating
with the third, finally the third dropped in the pot with the words, said very sheepishly,
"not too much." Of course he offered to share his three potato dinner with this
unexpected guest, but I declined. The impression of his humble meal and the relish
with which he ate and prepared it, keeps speaking to me, however.
* * *
As dharma practitioners we have the teaching to help us judge our own views by the
principles taught by our scriptures and teachers. We can reflect on our thought and see if
they are principled or not, and this seeing will gradually change the way we react
(reflexive mind) to our world. It is because we have this ability to change our conditioned
views and behavior through reflective self awareness, that conditioned views (reflexive)
can be brought into alignment with the path.
* * *
The realization of impermanence, the realization of which is key to realization for the
Buddhist, is not a conceptual construct, but rather a turning that takes place on the
deepest levels of mind. All of our attachment to events, material things, and people
arise because we view them as substantial, real, permanent. Of course we may intellectually
grasp a small enough amount of Buddhist philosophy to reason otherwise, but because
our reasoning falls short of understanding, we still become attached to people, events, and
material things. This attachment is rooted in the view that there is a real essence behind
our world, once this view is removed through reasoning leading to understanding,
attachments will arise no longer. It is our attachments that ironically prevent us from fully
and with equality appreciate not only the common everyday world we live in, but
prevent us from gaining insight behind what our attachments veil.
The true value of anything material or otherwise cannot be known when we are attached
to it; but rather when we find within it nothing to attach to.
* * *
Thought for the Day: November 15, 2011
"old." with what is new. If we keep the old and try and conceive it newly our naturally
creative mind will come alive; if however, we replace the familiar with something new,
we will soon find ourselves looking at the new in the same "old" way.
* * *
"old." with what is new. If we keep the old and try and conceive it newly our naturally
creative mind will come alive; if however, we replace the familiar with something new,
we will soon find ourselves looking at the new in the same "old" way.
* * *
Thought for the Day: November 16, 2011
Dharma books are written in what can seem and endless amount of stuff to absorb. It
can be less intimidating if we understand the tremendous amount of overlap that is
permeating all these teachings. It is not practical to study a lot of quantity, but study
well what is appealing and leave the rest aside. If this is done, and a little genuine
understanding is arrived at, recently gained insight will gain better footing, as new
material will inevitably present angels of view we hadn't really thought about. So, what
little you study, study well.
* * *
Dharma books are written in what can seem and endless amount of stuff to absorb. It
can be less intimidating if we understand the tremendous amount of overlap that is
permeating all these teachings. It is not practical to study a lot of quantity, but study
well what is appealing and leave the rest aside. If this is done, and a little genuine
understanding is arrived at, recently gained insight will gain better footing, as new
material will inevitably present angels of view we hadn't really thought about. So, what
little you study, study well.
* * *
Thought for the Day: November 17, 2011
It is remarkable we have so much diversity in our world, given the majority's propensity
to conform.
* * *
The monk is unique, and achieves this by virtue of his aspiration to be ordinary. The
common person strives to stand out, and loses his uniqueness by virtue of his effort.
* * *
It is remarkable we have so much diversity in our world, given the majority's propensity
to conform.
* * *
The monk is unique, and achieves this by virtue of his aspiration to be ordinary. The
common person strives to stand out, and loses his uniqueness by virtue of his effort.
* * *
Thought for the Day: November 18, 2011
A dear friend, Sean Coleman, has been ill for some time. I inspired him to take a trip to
India and Nepal, which he recently completed. There he studied with some very good
teachers and also donated his time doing social work.. He was gone about one year and
his inner understanding deepened as he studied, practiced meditation, and was taught by
learned and skilled masters. My daughter, Rachel, was also in India during that time and
they travelled and studied together occasionally.
Today Sean was diagnosed with colon cancer and I ask all my readers to join my family
and keep Sean's well being in your hearts and mind, especially during meditation.
* * *
The Buddha taught that everything is impermanent, and people accused him of being
nihilistic. But, he was really being realistic. Everything changes and decays and is no
more; everything that we know, that is. But, the Buddha taught impermanence to open a
door to life, not close it. For if we understand impermanence correctly, our attachments
will dissolve and with that the foundation of all afflictive emotions and obstructions.
We then walk into a new world, which is simply a new way of looking at the old one.
People rebel and fear the idea of impermanence because they feel threatened by it. But,
that self that feels threatened is so because attachments are under attack and they don't
want to let go. But, we create our attachments through our thinking and out of this
arises a sense of self that is no more than a mental construct. It can be taken apart the
same way it was created, through our thinking. But, we have to learn a new way of
thinking and reasoning that takes apart our reality and introduces us to reality.
* * *
A dear friend, Sean Coleman, has been ill for some time. I inspired him to take a trip to
India and Nepal, which he recently completed. There he studied with some very good
teachers and also donated his time doing social work.. He was gone about one year and
his inner understanding deepened as he studied, practiced meditation, and was taught by
learned and skilled masters. My daughter, Rachel, was also in India during that time and
they travelled and studied together occasionally.
Today Sean was diagnosed with colon cancer and I ask all my readers to join my family
and keep Sean's well being in your hearts and mind, especially during meditation.
* * *
The Buddha taught that everything is impermanent, and people accused him of being
nihilistic. But, he was really being realistic. Everything changes and decays and is no
more; everything that we know, that is. But, the Buddha taught impermanence to open a
door to life, not close it. For if we understand impermanence correctly, our attachments
will dissolve and with that the foundation of all afflictive emotions and obstructions.
We then walk into a new world, which is simply a new way of looking at the old one.
People rebel and fear the idea of impermanence because they feel threatened by it. But,
that self that feels threatened is so because attachments are under attack and they don't
want to let go. But, we create our attachments through our thinking and out of this
arises a sense of self that is no more than a mental construct. It can be taken apart the
same way it was created, through our thinking. But, we have to learn a new way of
thinking and reasoning that takes apart our reality and introduces us to reality.
* * *
Thought for the Day: November 19, 2011
The path of dharma may seem impossible; but it only seems that way because we The
path of dharma may seem impossible; but it only seems that way because we child bow
and arrow and looking at a target far off in the distance. We don't even want to try. But,
as far as the path to trialization is concerned nothing is impossible; no matter how lofty
our target, we will be supplied with the energy to reach it as long as we do our and
apply effort and discipline and keep a tight focus on what we wish to achieve.
* * *
The path of dharma may seem impossible; but it only seems that way because we The
path of dharma may seem impossible; but it only seems that way because we child bow
and arrow and looking at a target far off in the distance. We don't even want to try. But,
as far as the path to trialization is concerned nothing is impossible; no matter how lofty
our target, we will be supplied with the energy to reach it as long as we do our and
apply effort and discipline and keep a tight focus on what we wish to achieve.
* * *
Thought for the Day: November 19, 2011
When you are on target the energy appears endless; when you are off target, you have
to use force and the attempt is contrived. So, first find the target and support will follow.
* * *
When you are on target the energy appears endless; when you are off target, you have
to use force and the attempt is contrived. So, first find the target and support will follow.
* * *
Thought for the Day: November 20, 2011
Behind all our experiences of the five senses and thought are subtle aspects, most of us
are unaware of. The breath, for example, is the inhalation and exhalation of air, but on a
very subtle level there is prana, or inner breath, which is the life force that moves the
"winds." Those who understand this can go long periods of time, even hours without
breathing air (and I have several friends myself who are so accomplished.) The same
goes with all the faculties, seeing, hearing, smelling and so forth, all have very subtle
aspects, that if tuned into bring about gradual awakening. The beauty of all this is the
fact that enlightenment is found within our common everyday experience; we need not
look elsewhere. The entire Surangama Sutra devotes itself to teaching how to use our
various sense organs and thinking mind, our normal everyday faculties, as a meditation
leading to realization. Many other texts do the same thing. The path is so simple it is
often overlooked for a more complex esoteric approach (New Age, for example;) but
this is a path of the heart and requires extreme discipline to penetrate (even though
conceptually simple.) The complex esoteric approaches are for the most part fancy
forms of self deception, based on creative thinking rather than sound reason that is built
upon a firm philosophical basis.
* * *
Behind all our experiences of the five senses and thought are subtle aspects, most of us
are unaware of. The breath, for example, is the inhalation and exhalation of air, but on a
very subtle level there is prana, or inner breath, which is the life force that moves the
"winds." Those who understand this can go long periods of time, even hours without
breathing air (and I have several friends myself who are so accomplished.) The same
goes with all the faculties, seeing, hearing, smelling and so forth, all have very subtle
aspects, that if tuned into bring about gradual awakening. The beauty of all this is the
fact that enlightenment is found within our common everyday experience; we need not
look elsewhere. The entire Surangama Sutra devotes itself to teaching how to use our
various sense organs and thinking mind, our normal everyday faculties, as a meditation
leading to realization. Many other texts do the same thing. The path is so simple it is
often overlooked for a more complex esoteric approach (New Age, for example;) but
this is a path of the heart and requires extreme discipline to penetrate (even though
conceptually simple.) The complex esoteric approaches are for the most part fancy
forms of self deception, based on creative thinking rather than sound reason that is built
upon a firm philosophical basis.
* * *
Thought for the Day: November 21, 2011
HH Dali Lama, in his commentary on the Precious Garland Sutra, points out the fact
that proper meditation cannot begin without understanding the object of negation.
Surprisingly, most pick up the sword of meditation without knowing who the enemy is,
basically considering that anything other than the topic of meditation is an enemy. It
should be so simple!
It may be thought that anything that fosters the negative qualities of the ego self is the
"enemy," for example. This view in turn may cause us to quickly dismiss any thoughts
of anger, greed, jealousy, self doubt, and many other thoughts and emotions. It is best if
we don't have such thoughts, but if we do have them we don't want to "get rid" of them;
not without first understanding them, at least. And, if we wish to understand them we
must first look at them impartially.
One of the functions of a meditation topic is that it removes the mind from being
entangled in thoughts; and that is not the same as being free of them. They are there and
meditation is not going to change that, not right away, anyway; nor is it the function of
meditation to create instant paradise. But, meditation can get us untangled from our
thoughts and allows us to view them as in a mirror, objectively without attachment.
Meditation in some ways is similar to a balance scale. On one side is the topic of
meditation and on the other our everyday thinking mind. Now typically during
meditation this everyday thinkiing mind has a tendency to get polarized with some dominant
thought or emotion standing stronger than the rest. We don't want to allow this to tilt
the scale too far over and we use the meditation topic to provide balance.
Once balance is established we can understand what we were trying to negate; rather that
erase the blackboard without first seeing what is on it. Correctly practiced meditation is
a good diplomat; incorrectly practiced it is a troublesome dictator.
* * *
HH Dali Lama, in his commentary on the Precious Garland Sutra, points out the fact
that proper meditation cannot begin without understanding the object of negation.
Surprisingly, most pick up the sword of meditation without knowing who the enemy is,
basically considering that anything other than the topic of meditation is an enemy. It
should be so simple!
It may be thought that anything that fosters the negative qualities of the ego self is the
"enemy," for example. This view in turn may cause us to quickly dismiss any thoughts
of anger, greed, jealousy, self doubt, and many other thoughts and emotions. It is best if
we don't have such thoughts, but if we do have them we don't want to "get rid" of them;
not without first understanding them, at least. And, if we wish to understand them we
must first look at them impartially.
One of the functions of a meditation topic is that it removes the mind from being
entangled in thoughts; and that is not the same as being free of them. They are there and
meditation is not going to change that, not right away, anyway; nor is it the function of
meditation to create instant paradise. But, meditation can get us untangled from our
thoughts and allows us to view them as in a mirror, objectively without attachment.
Meditation in some ways is similar to a balance scale. On one side is the topic of
meditation and on the other our everyday thinking mind. Now typically during
meditation this everyday thinkiing mind has a tendency to get polarized with some dominant
thought or emotion standing stronger than the rest. We don't want to allow this to tilt
the scale too far over and we use the meditation topic to provide balance.
Once balance is established we can understand what we were trying to negate; rather that
erase the blackboard without first seeing what is on it. Correctly practiced meditation is
a good diplomat; incorrectly practiced it is a troublesome dictator.
* * *
Those perfect words you wish you had said, were perfect the moment you wish you had
said them. When that moment has passed, the potency of those words cannot be
recaptured.
* * *
We get overwhelmed not so much because we have so much to do; but rather by a
failure to clearly demarcate our responsibilities.
* * *
Thought for the Day: November 24, 2011
Happy Thankgiving everyone.
May all enjoy the blessings of a good meal, good company, and food for thought.
* * *
In the West death is for the most part feared, because it is not understood clearly.
But, if it is clearly understood it can be recognized as the single most important
opportunity in one's life. This evening (Thanksgiving) I attended a teaching on
Phowa, the Tibetan science of dying, by His Eminence Choeje Ayanag Rinpoche,
regarded as a leaading Phowa master. The teaching was titled, "Facing Death
with Confidence."
Confidence in any undertaking comes from understanding what one is doing.
And, the aim of tonight's teaching was to show us that we can know about death
just like we can know about anything else. And with this knowing will come
confidence. Moreover, if one can gain such knowledge death becomes an
opportunity to move forward towards realization, rather than the ending of
anything. Phowa practice teaches us what to expect when we die and understand
the signs that will appear upon our leaving behind our physical bodies.
* * *
His Eminence Choeje Ayanag Rinpoche, today gave an "Amitabha Empowerment" here
on Maui. Tomorrow the Master will give a talk on the meditation concerned with the
Buddha of the Western Paradise, Amitabha. Empowerments are a vital aspect of many
spiritual practices. If the person giving the empowerment is an enlightened master, the
benefits of being united with his mind stream will be of immense benefit during ones'
actual meditation practice. This is one reason why it is so important to find qualified
masters to study under. The power of their vows and their pure conduct and deep
realization when combined with their aspiration to benefit all sentient beings is shared
by those who receive initiation from them.
* * *
Thought for the Day: November 27, 2011
Today I drove His Eminence Choeje Ayanag Rinpoche to the Maui Dharma Center
sugarcane fields. As we did I made the observation to Rinpoche that the people on
Maui complain about the smoke from the burning which only happens once a year for
any given section of cane; but they don't seem to appreciate the fact that the lush cane
benefits the air quality all the other days throughout the year. He then quickly
responded; Hey! You are a Buddhist. Don't you think about the millions of bugs and
small animals that die when that gain is burned!
* * *
Today I drove His Eminence Choeje Ayanag Rinpoche to the Maui Dharma Center
sugarcane fields. As we did I made the observation to Rinpoche that the people on
Maui complain about the smoke from the burning which only happens once a year for
any given section of cane; but they don't seem to appreciate the fact that the lush cane
benefits the air quality all the other days throughout the year. He then quickly
responded; Hey! You are a Buddhist. Don't you think about the millions of bugs and
small animals that die when that gain is burned!
* * *
Thought for the Day: November 28, 2011
Today my daughter and I had lunch with HE Ayang Rinpoche and afterwards the
discussion turned to a vegetarian diet. Rinpoche, a vegetarian, pointed out that countless
insects are killed when vegetables are planted, grown, and harvested and that to think
that by being a vegetarian is better in keeping to the Buddhist precept against killing
(than non-vegetarian) is a mistake. He also pointed out that vegetarians can eat meat in
times of sickness and should when necessary as this in accord with the teaching of the
Buddha that food should be taken as medicine.
* * *
Today my daughter and I had lunch with HE Ayang Rinpoche and afterwards the
discussion turned to a vegetarian diet. Rinpoche, a vegetarian, pointed out that countless
insects are killed when vegetables are planted, grown, and harvested and that to think
that by being a vegetarian is better in keeping to the Buddhist precept against killing
(than non-vegetarian) is a mistake. He also pointed out that vegetarians can eat meat in
times of sickness and should when necessary as this in accord with the teaching of the
Buddha that food should be taken as medicine.
* * *
Thought for the Day: November 29, 2011
We often carry heavy burdens, afflictive emotions, anger, jealousy, lust, and many
others. If we wish to lighten our load we must be very respectful to these disturbances
and not just try to get rid of them like an unwanted guest. It is after all, we who invited
them by our actions.
* * *
We often carry heavy burdens, afflictive emotions, anger, jealousy, lust, and many
others. If we wish to lighten our load we must be very respectful to these disturbances
and not just try to get rid of them like an unwanted guest. It is after all, we who invited
them by our actions.
* * *
Some may wonder why it is important to study the reasoning behind the view that the
phenomenal world is empty of selfhood, also spoken of as substantial existence. The deep
study of Buddhist philosophy will first lead to an intellectual surety that things and
events cannot possibly exist the way they appear, that there is no substantial reality
behind them, that things are illusory by nature. This intellectual appreciation in turn
helps us to see that therefore there is nothing to attach to which in turn breaks up our
clinging and grasping at the world of things and events. This is a tremendous support to
all forms of meditation practice. If meditation is practiced without, study we may be able
to develop concentration power or even samadhi, but the likelihood of the right view
permeating our meditation will be low. This is why great master like HH Dali Lama
advise a threefold approach: study, meditation, and practice (right action.)
* * *
phenomenal world is empty of selfhood, also spoken of as substantial existence. The deep
study of Buddhist philosophy will first lead to an intellectual surety that things and
events cannot possibly exist the way they appear, that there is no substantial reality
behind them, that things are illusory by nature. This intellectual appreciation in turn
helps us to see that therefore there is nothing to attach to which in turn breaks up our
clinging and grasping at the world of things and events. This is a tremendous support to
all forms of meditation practice. If meditation is practiced without, study we may be able
to develop concentration power or even samadhi, but the likelihood of the right view
permeating our meditation will be low. This is why great master like HH Dali Lama
advise a threefold approach: study, meditation, and practice (right action.)
* * *