Thought for the Day: November 1, 2008
to carry it around;, we will notice that it is every bit as hard to carry around
to carry it around;, we will notice that it is every bit as hard to carry around
as get rid of. Although, both approaches are equally difficult, it is better, in
terms of uprooting disturbing thoughts, if we try to carry them around
whenever they arise.
whenever they arise.
Thus the Chinese saying: "If you can't lay it down, carry it around."
If we simply try to discard unpleasant thoughts, we will not be able to
understand their causes. And, if we don't understand their causes, we will
remain their target because we are vulnerable. However, this vulnerability
can be eliminated by "carrying them around" and understanding why we are
susceptible to them, our weaknesses, and how to overcome our weaknesses so
that we are not vulnerable. We don't want to build a fort around our
weaknesses, but eliminate the weakness.
The best way to "let go" of disturbing thoughts and emotions, as
Mahamudra suggests, is letting go of the idea that they can harm you and
that has little to do with getting rid of them or banishing them from your
mind stream. Or, seeking refuge in distractions, entertainment, etc.
We don't want to look the other way, this is not letting go; but looking at
them is.
to carry it around;, we will notice that it is every bit as hard to carry around
to carry it around;, we will notice that it is every bit as hard to carry around
as get rid of. Although, both approaches are equally difficult, it is better, in
terms of uprooting disturbing thoughts, if we try to carry them around
whenever they arise.
whenever they arise.
Thus the Chinese saying: "If you can't lay it down, carry it around."
If we simply try to discard unpleasant thoughts, we will not be able to
understand their causes. And, if we don't understand their causes, we will
remain their target because we are vulnerable. However, this vulnerability
can be eliminated by "carrying them around" and understanding why we are
susceptible to them, our weaknesses, and how to overcome our weaknesses so
that we are not vulnerable. We don't want to build a fort around our
weaknesses, but eliminate the weakness.
The best way to "let go" of disturbing thoughts and emotions, as
Mahamudra suggests, is letting go of the idea that they can harm you and
that has little to do with getting rid of them or banishing them from your
mind stream. Or, seeking refuge in distractions, entertainment, etc.
We don't want to look the other way, this is not letting go; but looking at
them is.
Thought for the Day: November 2, 2008
into confrontation with deeply ingrained habits that must be uprooted, we
want to make sure that we fully know that this is the case, or as soon as
give up the path.give up the path.inner conflict arises, we will give up the
path.inner conflict arises, we will give up the path.give up the path.
into confrontation with deeply ingrained habits that must be uprooted, we
want to make sure that we fully know that this is the case, or as soon as
give up the path.give up the path.inner conflict arises, we will give up the
path.inner conflict arises, we will give up the path.give up the path.
Thought for the Day: November 3, 2008
etc. We could literally go on forever with examples of possible ascriptions
etc. We could literally go on forever with examples of possible ascriptions
that could be placed on the "person."
that could be placed on the "person."
ascriptions that could be placed on the "person."
However, if we try to find a "person" whom we are ascribing these
attributes to, it cannot be found. In other words, it is an assumption that we
are hanging these qualities on to something above and beyond the
characteristics we are ascribing, but if searched for that entity cannot be
found. Thus the "person" is a mere conventional designation; but does not
truly exist.
We are so accustomed to thinking that the people of our world have some
underlying reality that can stand independent of the characteristics that we
use to define them, that we become attached to phantom images of our
own creation. When closely examined the people we love or hate do not
exist apart from the idea of love or hate; and we are forever bewildered by
the assumption that they do.
If we strive diligently in our meditation, we may catch a glimpse of this
truth. We may for example, give rise to a thought of anger towards someone
who has betrayed us. But, instead of the anger taking hold, we may
suddenly realize that there is no real person to pin the anger on. Or, we may
have a lustful thought arise, but instead of being moved by lust, we may
suddenly see that there is no person that exists to own the desirable quality
that we have ascribed to it. This is one sense of the meaning of "thoughts
being self liberating." Because, when we see that apart from our thought,
the person does not exist, we experience a sense of freedom, and this sense
of freedom replaces lust, anger, greed--------
etc. We could literally go on forever with examples of possible ascriptions
etc. We could literally go on forever with examples of possible ascriptions
that could be placed on the "person."
that could be placed on the "person."
ascriptions that could be placed on the "person."
However, if we try to find a "person" whom we are ascribing these
attributes to, it cannot be found. In other words, it is an assumption that we
are hanging these qualities on to something above and beyond the
characteristics we are ascribing, but if searched for that entity cannot be
found. Thus the "person" is a mere conventional designation; but does not
truly exist.
We are so accustomed to thinking that the people of our world have some
underlying reality that can stand independent of the characteristics that we
use to define them, that we become attached to phantom images of our
own creation. When closely examined the people we love or hate do not
exist apart from the idea of love or hate; and we are forever bewildered by
the assumption that they do.
If we strive diligently in our meditation, we may catch a glimpse of this
truth. We may for example, give rise to a thought of anger towards someone
who has betrayed us. But, instead of the anger taking hold, we may
suddenly realize that there is no real person to pin the anger on. Or, we may
have a lustful thought arise, but instead of being moved by lust, we may
suddenly see that there is no person that exists to own the desirable quality
that we have ascribed to it. This is one sense of the meaning of "thoughts
being self liberating." Because, when we see that apart from our thought,
the person does not exist, we experience a sense of freedom, and this sense
of freedom replaces lust, anger, greed--------
Thought for the Day: November 4, 2008
Angry and hateful people cannot make intelligent decisions because they
are blinded by their anger and hate. They also suffer far more when they
don't get their way than those not obstructed by such emotions. But, love is
also blind, as the saying goes. So, when it comes to making decisions about
life, one should separate from both extremes and reason impartially. This is
why we are endowed by the faculty of reason. Likes and dislikes should
always be supported by sound reasoning. If we practice this our right and
wrong decisions can easily be reviewed and mistakes corrected because of
the footprints that reasoning made. Going by "gut feeling" is problematic;
for how do you correct a gut feeling?
Angry and hateful people cannot make intelligent decisions because they
are blinded by their anger and hate. They also suffer far more when they
don't get their way than those not obstructed by such emotions. But, love is
also blind, as the saying goes. So, when it comes to making decisions about
life, one should separate from both extremes and reason impartially. This is
why we are endowed by the faculty of reason. Likes and dislikes should
always be supported by sound reasoning. If we practice this our right and
wrong decisions can easily be reviewed and mistakes corrected because of
the footprints that reasoning made. Going by "gut feeling" is problematic;
for how do you correct a gut feeling?
Thought for the Day: November 5, 2008
We talked a couple of days ago about the "No Self" of the person, and how
the "person" that we ascribed various characteristics and feelings towards
is non existent, or not inherently existing apart from the ascriptions we
place upon it. In other words ideas such as love and hate, beauty and
ugliness are placed on a "person" that does not exist in a substantial way.
But, if upon hearing this one concludes that if the person is not
substantially existent, then there is no need to abandon thoughts about it
since no harm to self or other can result we are mistaken because the harm
is already done, because we do think that the "person" that we are
ascribing various characteristics, etc to is real, that there is some underlying
reality above and beyond whatever is ascribed to it that owns the
ascriptions. But, this essence of the person simply cannot be found. But,
the underlying belief that it could be if searched for does a good deal of harm.
The irony is that the habitual tendency to believe in some underlying reality
that supports all that we attribute to the "person" will persist until we stop
our labeling mind; the mind that labels the "person" with ideas of love,
hate, beauty, etc.; all concepts that are forced upon us by our habitual way
of thinking. We cannot simply stop believing in the "person" without first
putting an end to the mind's habitual tendency to ascribe labels to the
"person." There is a difference between thinking "That person appears
beautiful," and "that person is beautiful," "That person appears to owe me
money," and "That person owes me money." It is a very small gap in
awareness that makes the difference between ordinary perception and
saintly perception.
We talked a couple of days ago about the "No Self" of the person, and how
the "person" that we ascribed various characteristics and feelings towards
is non existent, or not inherently existing apart from the ascriptions we
place upon it. In other words ideas such as love and hate, beauty and
ugliness are placed on a "person" that does not exist in a substantial way.
But, if upon hearing this one concludes that if the person is not
substantially existent, then there is no need to abandon thoughts about it
since no harm to self or other can result we are mistaken because the harm
is already done, because we do think that the "person" that we are
ascribing various characteristics, etc to is real, that there is some underlying
reality above and beyond whatever is ascribed to it that owns the
ascriptions. But, this essence of the person simply cannot be found. But,
the underlying belief that it could be if searched for does a good deal of harm.
The irony is that the habitual tendency to believe in some underlying reality
that supports all that we attribute to the "person" will persist until we stop
our labeling mind; the mind that labels the "person" with ideas of love,
hate, beauty, etc.; all concepts that are forced upon us by our habitual way
of thinking. We cannot simply stop believing in the "person" without first
putting an end to the mind's habitual tendency to ascribe labels to the
"person." There is a difference between thinking "That person appears
beautiful," and "that person is beautiful," "That person appears to owe me
money," and "That person owes me money." It is a very small gap in
awareness that makes the difference between ordinary perception and
saintly perception.
Thought for the Day: November 6, 2008
We, in the developed world are crying because we can't live in excess any
more; and addressing this problem is our primary concern. Is it any
wonder how we got in this position?
We, in the developed world are crying because we can't live in excess any
more; and addressing this problem is our primary concern. Is it any
wonder how we got in this position?
Thought for the Day: November 7, 2008
Thought for the Day: November 8, 2008
Back in April, 2007, a friend dropped me an email telling me I wasn't
paying attention to my website. I decided right then to make it a daily
exercise to write on something that I had been thinking about each
morning when I awoke; and thus began "Thought of the Day." Today's
thought is dedicated to Jeannine Angelique, and by the way, Happy
Fiftieth Birthday!
Back in April, 2007, a friend dropped me an email telling me I wasn't
paying attention to my website. I decided right then to make it a daily
exercise to write on something that I had been thinking about each
morning when I awoke; and thus began "Thought of the Day." Today's
thought is dedicated to Jeannine Angelique, and by the way, Happy
Fiftieth Birthday!
Thought for the Day: November 9, 2008
guide may inspire us to make a journey, it does not pretend to be a guide
may inspire us to make a journey, it does not pretend to be a substitute for
making it.
substitute for making it.
Similarly, potent psychedelic drugs, such as LSD, Psilocybin, Mescaline,
and many others, are good travel guides, but poor substitutes for the real
journey. Many have been inspired by psychedelics to begin their spiritual
quest, to leave the drugs behind and begin the path towards self
realization. They are the fortunate ones who have recognized when the
friend has become an enemy.
guide may inspire us to make a journey, it does not pretend to be a guide
may inspire us to make a journey, it does not pretend to be a substitute for
making it.
substitute for making it.
Similarly, potent psychedelic drugs, such as LSD, Psilocybin, Mescaline,
and many others, are good travel guides, but poor substitutes for the real
journey. Many have been inspired by psychedelics to begin their spiritual
quest, to leave the drugs behind and begin the path towards self
realization. They are the fortunate ones who have recognized when the
friend has become an enemy.
Thought for the Day: November 10, 2008
endowed with a capacity of reason that can enable us to transcend these
endowed with a capacity of reason that can enable us to transcend these
instincts. Naturally, one no longer controlled by instinctual craving, one
not only experiences heightened sense pleasures, but can experience the
bliss of disengaging from them completely. This freedom animals do not
share.
share.
a promise is offered. Because this is so, it is important to seek out teachers
who disengaged from the net of craving, because an example is the best
best means of obtaining the faith we need to walk the path.have
disengaged from the net of craving, because an example is the best means
of obtaining the faith we need to walk the path.
endowed with a capacity of reason that can enable us to transcend these
endowed with a capacity of reason that can enable us to transcend these
instincts. Naturally, one no longer controlled by instinctual craving, one
not only experiences heightened sense pleasures, but can experience the
bliss of disengaging from them completely. This freedom animals do not
share.
share.
a promise is offered. Because this is so, it is important to seek out teachers
who disengaged from the net of craving, because an example is the best
best means of obtaining the faith we need to walk the path.have
disengaged from the net of craving, because an example is the best means
of obtaining the faith we need to walk the path.
should be to protect rather than attack. If, on the other hand, under such
waiting for the opportunity to let itself out. In this case interfering with the
should be to protect rather than attack. If, on the other hand, under such
circumstances the primary motivation was anger towards the attacker, it
circumstances the primary motivation was anger towards the attacker, it
action under any circumstance.
would be because one has a bottled up tendency for violence, that was just
any circumstance.
would be because one has a bottled up tendency for violence, that was just
circumstance.
waiting for the opportunity to let itself out. In this case interfering with the
waiting for the opportunity to let itself out. In this case interfering with the
attack would be an act of violence. This shows the importance of
cultivating a truly non-violent nature; so that violence does not guide our
action under any circumstance.
The other part of her son's essay asked the question: "Why practice
non-violence?" The answer is simple: Because non-violent people are
happier, and since all beings desire to be happy, it stands to reason
non-violence is better. A person with a violent nature cannot be happy.
Thought for the Day: November 12, 2008
fall apart. The other day I was soldering copper pipe; something I just
learned to do out of the necessity of moving the location of some pipe
forty-nine years walking the dusty Indian plains teaching a path of
morality, ethics, the cultivation of virtue and compassion, generosity,
morality, ethics, the cultivation of virtue and compassion, generosity,
truthfulness and patience. It is these disciplines that make meditation
truthfulness and patience. It is these disciplines that make meditation
possible; without which meditation will certainly fail. While we may think
possible; without which meditation will certainly fail. While we may think
fall apart. The other day I was soldering copper pipe; something I just
learned to do out of the necessity of moving the location of some pipe
forty-nine years walking the dusty Indian plains teaching a path of
morality, ethics, the cultivation of virtue and compassion, generosity,
morality, ethics, the cultivation of virtue and compassion, generosity,
truthfulness and patience. It is these disciplines that make meditation
truthfulness and patience. It is these disciplines that make meditation
possible; without which meditation will certainly fail. While we may think
possible; without which meditation will certainly fail. While we may think
Thought for the Day: November 13, 2008
Comparing things is a "disease of the mind," says Yung Chia, in his
"Song of Enlightenment." In many senses this is true for people, as well.
We have the habit of establishing likes and dislikes based on
comparisons. For example, I like this person more than this other one,
this sunset is not as beautiful as yesterday's, this garden is not as nice as
that one, this job is not as good as the one I had, and so on. This kind of
thinking exhausts the mind. Looking at things and people with this
"comparing mind" blocks seeing them as they are and appreciating them
for what they are (or lack.) It is a habit that should be abandoned
completely. It takes far less energy and gives a much clearer picture if we
simply let things and people stand or fall on their own merit, or lack.
Comparing things is a "disease of the mind," says Yung Chia, in his
"Song of Enlightenment." In many senses this is true for people, as well.
We have the habit of establishing likes and dislikes based on
comparisons. For example, I like this person more than this other one,
this sunset is not as beautiful as yesterday's, this garden is not as nice as
that one, this job is not as good as the one I had, and so on. This kind of
thinking exhausts the mind. Looking at things and people with this
"comparing mind" blocks seeing them as they are and appreciating them
for what they are (or lack.) It is a habit that should be abandoned
completely. It takes far less energy and gives a much clearer picture if we
simply let things and people stand or fall on their own merit, or lack.
Thought for the Day: November 14, 2008
the root cause of suffering and instead be continually busied with treating
the root cause of suffering and instead be continually busied with treating
the symptom --- unhappiness. Thus, we will continually trade one
unhappiness for another, as the same problems mascaraed in different
forms.
forms.
often the so called OK part, that produces the seeds that cause everything
in the light of the Buddhist Path.often the so called OK part, that
produces the seeds that cause in the light of the Buddhist
Path.unhappiness elsewhere. This is why it is important to examine
everything in the light of the Buddhist Path.
the root cause of suffering and instead be continually busied with treating
the root cause of suffering and instead be continually busied with treating
the symptom --- unhappiness. Thus, we will continually trade one
unhappiness for another, as the same problems mascaraed in different
forms.
forms.
often the so called OK part, that produces the seeds that cause everything
in the light of the Buddhist Path.often the so called OK part, that
produces the seeds that cause in the light of the Buddhist
Path.unhappiness elsewhere. This is why it is important to examine
everything in the light of the Buddhist Path.
Thought for the Day: November 15, 2008
the knot must be examined first to see how it was made. In similar the
knot must be examined first to see how it was made. In similar before we
try to free ourselves from them.
manner our attachments evolved over time and we must look at them we
try to free ourselves from them.
manner our attachments evolved over time and we must look at them
ourselves from them.
and try to see how they have become attachments
before we try to free ourselves from them.
Generally, all attachments begin with the assumption that some person,
object, or situation, will bring happiness. This viewpoint places
happiness as something that is attained from outside, rather than
realized as already within but overlooked. As long as we assume that
happiness is to be obtained outside, it will remain outside. However, if
we change that assumption and believe that we are somehow missing it
in our life just as it is; it will begin to reveal itself.
the knot must be examined first to see how it was made. In similar the
knot must be examined first to see how it was made. In similar before we
try to free ourselves from them.
manner our attachments evolved over time and we must look at them we
try to free ourselves from them.
manner our attachments evolved over time and we must look at them
ourselves from them.
and try to see how they have become attachments
before we try to free ourselves from them.
Generally, all attachments begin with the assumption that some person,
object, or situation, will bring happiness. This viewpoint places
happiness as something that is attained from outside, rather than
realized as already within but overlooked. As long as we assume that
happiness is to be obtained outside, it will remain outside. However, if
we change that assumption and believe that we are somehow missing it
in our life just as it is; it will begin to reveal itself.
Thought for the Day: November 16, 2008
know and encounter, or the good and bad qualities of the things of our
we should not be aware of the strengths and weaknesses of the people we
our world with a layer of our own biases and what we see will be very
world. Awareness, left alone, is all we need; for we will quite naturally
respond to our world in a beneficial way. However, judgements can color
our world with a layer of our own biases and what we see will be very
different from the way things are. By judging our world we stand in our
own way and can't see it. It is a habitual tendency of the mind that can
differently and not because we are all perceiving a different world.only
gradually be brought to a halt. It is an unnecessary step in seeing. The
reason we all see our world differently is because we all judge it
differently and not because we are all perceiving a different world.
know and encounter, or the good and bad qualities of the things of our
we should not be aware of the strengths and weaknesses of the people we
our world with a layer of our own biases and what we see will be very
world. Awareness, left alone, is all we need; for we will quite naturally
respond to our world in a beneficial way. However, judgements can color
our world with a layer of our own biases and what we see will be very
different from the way things are. By judging our world we stand in our
own way and can't see it. It is a habitual tendency of the mind that can
differently and not because we are all perceiving a different world.only
gradually be brought to a halt. It is an unnecessary step in seeing. The
reason we all see our world differently is because we all judge it
differently and not because we are all perceiving a different world.
Thought for the Day: November 18, 2008
is doing. We all experience walking into a room and forgetting why we
phone to make a call and forgetting who it was we were calling, etc. In
phone to make a call and forgetting who it was we were calling, etc. In
the instant between the intention to act and fulfilling it, distractions slip
in and we lose our sense of purpose. This lack of focus in life spills over in
meditation, as well.
meditation, as well.
relished whereas many such dishes only scatters the mind and is
ultimately less fulfilling.may have to much on our plate and have to take
some things off. It is sort ultimately less fulfilling.
is doing. We all experience walking into a room and forgetting why we
phone to make a call and forgetting who it was we were calling, etc. In
phone to make a call and forgetting who it was we were calling, etc. In
the instant between the intention to act and fulfilling it, distractions slip
in and we lose our sense of purpose. This lack of focus in life spills over in
meditation, as well.
meditation, as well.
relished whereas many such dishes only scatters the mind and is
ultimately less fulfilling.may have to much on our plate and have to take
some things off. It is sort ultimately less fulfilling.
Thought for the Day: November 17, 2008
do not engage in them, we will not be distracted by the distractions; like
do not engage in them, we will not be distracted by the distractions; like
a meditator who does not engage in a wandering thought, but allows
them to rise and fall on their own. In many ways, life is just a meditation
topic; meditation itself is but an aid to better realize this.
topic; meditation itself is but an aid to better realize this.
Success or failure in finding the meditation topic in daily life, depends in
a large part in practicing singleness of purpose; that is knowing what you
are doing, and why, and doing that with a single mind.
do not engage in them, we will not be distracted by the distractions; like
do not engage in them, we will not be distracted by the distractions; like
a meditator who does not engage in a wandering thought, but allows
them to rise and fall on their own. In many ways, life is just a meditation
topic; meditation itself is but an aid to better realize this.
topic; meditation itself is but an aid to better realize this.
Success or failure in finding the meditation topic in daily life, depends in
a large part in practicing singleness of purpose; that is knowing what you
are doing, and why, and doing that with a single mind.
Thought for the Day: November 19, 2008
One of the definitions of a "Teacher" or "Guru" is "One Worthy of
Offerings." Thus being a Teacher in the sense of a spiritual guide is an
enormous responsibility. If a teacher accepts offerings from his students
and is not worthy of them, it is the same as if he stole them. Thus in
accepting offerings he would accumulate very negative karma and the
student would not benefit from his offering. There are many other
distinctions that differentiate "Teacher" in the spiritual sense, and
teacher in the sense of ordinary discourse; but in general it could be said
that a spiritual Teacher embodies the teaching, whereas others only have
an intellectual understanding. An ordinary teacher can tell you anger is
an afflictive emotion, for example, but still may give rise to it himself;
whereas a "Worthy One" does not give rise to anger or other disturbing
emotions. He can point out the obstacles of the Path for you, and yet not
have to be concerned with those obstacles himself. And thus his mind is
free to truly helping you and others.
The common teachers can point the way to cutting off desire, a path he
is walking with you; but the "Worthy One" is there and beckoning you
to join him. There are endless examples, but the point should be clear
that embodying the teachings is the mark of a true Master.
Sometimes those of us who have studied with great Teachers are called
Teachers themselves; but we know that we are not; and it is with great
gratitude to our Teachers that we know this.
One of the definitions of a "Teacher" or "Guru" is "One Worthy of
Offerings." Thus being a Teacher in the sense of a spiritual guide is an
enormous responsibility. If a teacher accepts offerings from his students
and is not worthy of them, it is the same as if he stole them. Thus in
accepting offerings he would accumulate very negative karma and the
student would not benefit from his offering. There are many other
distinctions that differentiate "Teacher" in the spiritual sense, and
teacher in the sense of ordinary discourse; but in general it could be said
that a spiritual Teacher embodies the teaching, whereas others only have
an intellectual understanding. An ordinary teacher can tell you anger is
an afflictive emotion, for example, but still may give rise to it himself;
whereas a "Worthy One" does not give rise to anger or other disturbing
emotions. He can point out the obstacles of the Path for you, and yet not
have to be concerned with those obstacles himself. And thus his mind is
free to truly helping you and others.
The common teachers can point the way to cutting off desire, a path he
is walking with you; but the "Worthy One" is there and beckoning you
to join him. There are endless examples, but the point should be clear
that embodying the teachings is the mark of a true Master.
Sometimes those of us who have studied with great Teachers are called
Teachers themselves; but we know that we are not; and it is with great
gratitude to our Teachers that we know this.
Thought for the Day: November 20, 2008
Death we mourn and birth we celebrate,; and yet they are inseparable
aspects of the same continuum. Where there is birth there will be death
and where there is death there will be birth. These changes are like
thoughts that are born in our mind, give rise to awareness, and dissolve
again, while the nature remains bright clear awareness. While these
thoughts are themselves bright clear awareness, they mysteriously arise
and fall as being separate from it. Birth and death is like this.
Death we mourn and birth we celebrate,; and yet they are inseparable
aspects of the same continuum. Where there is birth there will be death
and where there is death there will be birth. These changes are like
thoughts that are born in our mind, give rise to awareness, and dissolve
again, while the nature remains bright clear awareness. While these
thoughts are themselves bright clear awareness, they mysteriously arise
and fall as being separate from it. Birth and death is like this.
Thought for the Day: November 21, 2008
If a support beam is strong except in one spot where termites have eaten
it; the entire structure will fail if that one weakness is not repaired. In
the same manner, we should be keenly aware of weak points in our
practice of the dharma, and work hard to eliminate them. If we
continually and impartially scrutinize our thinking and learn to recognize
harmful thought patterns and work to uproot them, we are assuring that
the strengths we have worked so hard to develop will not fail because of
them.
If a support beam is strong except in one spot where termites have eaten
it; the entire structure will fail if that one weakness is not repaired. In
the same manner, we should be keenly aware of weak points in our
practice of the dharma, and work hard to eliminate them. If we
continually and impartially scrutinize our thinking and learn to recognize
harmful thought patterns and work to uproot them, we are assuring that
the strengths we have worked so hard to develop will not fail because of
them.
Thought for the Day: November 22, 2008
A true teacher whose wisdom is developed, gives rise to an uncommon
kind of compassion that is called Universal Compassion. His compassion
is like a lamp that illumines everything equally and impartially. As
common people, it is very difficult to generate this kind of compassion
because we view others in a very personal way depending on the
conditions we share with them. Rather than go against this flow,
however, the Buddha taught to go with it. He taught to begin the
cultivation of compassion first with one's self, then family and friends,
and to learn to stabilize compassion using the familiar and harmonious
people in our lives. Importantly, he taught to give everyone in this close
circle an equal dose. Once this is stable, he taught to expand it to those
we are neutral towards, and lastly to those we view in a negative way.
The difficulty in the task is more keenly realized as we move towards
generating compassion towards those we view negatively. This is not
because it is more difficult to be compassionate towards those whom we
view this way, but rather because it more readily highlights the difficulty
in understanding just what it means to be compassionate, or what
compassion in the Buddhist sense means. In other wards, it is likely
that the compassion we generated towards our friends was off the mark.
For the Buddhist who has awakened to the nature of his mind and
eliminated fundamental ignorance, his compassion is rooted in this
realization and the target of that compassion is those who haven't had
this realization. This is why his compassion shines equally on friend
and foe. It is also why compassion is always cultivated with its
counterpart, wisdom.
A true teacher whose wisdom is developed, gives rise to an uncommon
kind of compassion that is called Universal Compassion. His compassion
is like a lamp that illumines everything equally and impartially. As
common people, it is very difficult to generate this kind of compassion
because we view others in a very personal way depending on the
conditions we share with them. Rather than go against this flow,
however, the Buddha taught to go with it. He taught to begin the
cultivation of compassion first with one's self, then family and friends,
and to learn to stabilize compassion using the familiar and harmonious
people in our lives. Importantly, he taught to give everyone in this close
circle an equal dose. Once this is stable, he taught to expand it to those
we are neutral towards, and lastly to those we view in a negative way.
The difficulty in the task is more keenly realized as we move towards
generating compassion towards those we view negatively. This is not
because it is more difficult to be compassionate towards those whom we
view this way, but rather because it more readily highlights the difficulty
in understanding just what it means to be compassionate, or what
compassion in the Buddhist sense means. In other wards, it is likely
that the compassion we generated towards our friends was off the mark.
For the Buddhist who has awakened to the nature of his mind and
eliminated fundamental ignorance, his compassion is rooted in this
realization and the target of that compassion is those who haven't had
this realization. This is why his compassion shines equally on friend
and foe. It is also why compassion is always cultivated with its
counterpart, wisdom.
Thought for the Day: November 23, 2008
Thought for the Day: November 24, 2008
discipline is to help us to realize our natural state of mind where
discipline is no longer necessary and our responsibility to ourselves and
discipline. If you straight jacket a crazy man he is still crazy. So, we
discipline is to help us to realize our natural state of mind where
discipline is no longer necessary and our responsibility to ourselves and
discipline. If you straight jacket a crazy man he is still crazy. So, we
Thought for the Day: November 25, 2008
motivation necessary to face the difficulties that will surely arise when
motivation necessary to face the difficulties that will surely arise when
one engages in dharma practice. When I heard HH point this out, it
underlined something that I had already learned during my years as a
Buddhist monk.
Buddhist monk.
As common people we all share in the fact that we are stuck in the
Desire Realm both dharma practitioners and worldly people have this in
common. We don't escape this commonality simply by becoming
Buddhists or putting on the robes of a monk or nun. However,
Buddhism teaches us that there are desires, such as the aspiration to
attain enlightenment for the sake of all living beings, to become
generous, mindful, free of lust and craving, and other such qualities,
that are wholesome in the sense that they disentangle us from the
bindings that keep us turning in the desire realm life after life. And,
there are desires that lead to more desire and keep us forever spinning.
By discriminating between these two one can become a Buddhist.
A Chan Master was once asked by a monk what is the path to
Enlightenment, and the master's simple reply was pointing his finger
up. The monk then asked what binds him and the master pointed
down.
prepared for confrontation in practice.
prepared for confrontation in practice.
Cultivating a true desire to benefit others will bring us into constant
conflict with a desire to get on in the world and fulfill our own
ambitions. If we doubt the power of selfish ambitions we need only
reflect on our lives and see how many times we ignored the finger
pointing up and followed the one pointing down. If it were otherwise, it
wouldn't be called the Desire Realm.
motivation necessary to face the difficulties that will surely arise when
motivation necessary to face the difficulties that will surely arise when
one engages in dharma practice. When I heard HH point this out, it
underlined something that I had already learned during my years as a
Buddhist monk.
Buddhist monk.
As common people we all share in the fact that we are stuck in the
Desire Realm both dharma practitioners and worldly people have this in
common. We don't escape this commonality simply by becoming
Buddhists or putting on the robes of a monk or nun. However,
Buddhism teaches us that there are desires, such as the aspiration to
attain enlightenment for the sake of all living beings, to become
generous, mindful, free of lust and craving, and other such qualities,
that are wholesome in the sense that they disentangle us from the
bindings that keep us turning in the desire realm life after life. And,
there are desires that lead to more desire and keep us forever spinning.
By discriminating between these two one can become a Buddhist.
A Chan Master was once asked by a monk what is the path to
Enlightenment, and the master's simple reply was pointing his finger
up. The monk then asked what binds him and the master pointed
down.
prepared for confrontation in practice.
prepared for confrontation in practice.
Cultivating a true desire to benefit others will bring us into constant
conflict with a desire to get on in the world and fulfill our own
ambitions. If we doubt the power of selfish ambitions we need only
reflect on our lives and see how many times we ignored the finger
pointing up and followed the one pointing down. If it were otherwise, it
wouldn't be called the Desire Realm.
Thought for the Day: November 26, 2008
teaches discipline to a student. A little reflection and we can see that
teaches discipline to a student. A little reflection and we can see that
becoming disciplined in what one does is a common problem in just
about every endeavor and dharma practice is just one of them.
about every endeavor and dharma practice is just one of them.
From a Buddhist perspective, and I believe that this can be extended to
just about every undertaking, discipline is very much dependent on
motivation. Where the motivation is strong it is easy to discipline
oneself. But to become motivated we must know exactly why we want
to accomplish whatever it is we want to accomplish. And, we must be
honest with ourselves. Then we must examine what a really good
motivation would be, and see how ours compares.
Let's take biology, as an example. If we are an aspiring biologist and
upon examining our reason we see that we want to earn a living from
it; this would not compare well with someone who has seen a loved one
die of cancer and wants to join in the struggle to discover a cure and
relieve the suffering of others. Wanting to relieve the suffering of others
will generate a stronger motivation and sense of purpose which will
enable a stricter discipline.
From a Buddhist perspective, in addition to the above, we also want to
have what is termed "knowledge and vision of the way," that is to
understand where the path is headed and why we are on it. A good
teacher will not allow a disciple to recite mantras and sutra texts
mindlessly without understanding, but rather constantly probe his
disciple and encourage him to gain understanding.
If we understand the aim of Buddhist practice it will help us to develop
a stronger sense of purpose and motivation. Discipline will be realized
as an essential element that allows us to step beyond conceptual
understanding and attain genuine realization.
In summing up, it all boils down to not only doing the right things, but
doing them for the right reasons. Purifying one's purpose and
motivation is essential to success.
teaches discipline to a student. A little reflection and we can see that
teaches discipline to a student. A little reflection and we can see that
becoming disciplined in what one does is a common problem in just
about every endeavor and dharma practice is just one of them.
about every endeavor and dharma practice is just one of them.
From a Buddhist perspective, and I believe that this can be extended to
just about every undertaking, discipline is very much dependent on
motivation. Where the motivation is strong it is easy to discipline
oneself. But to become motivated we must know exactly why we want
to accomplish whatever it is we want to accomplish. And, we must be
honest with ourselves. Then we must examine what a really good
motivation would be, and see how ours compares.
Let's take biology, as an example. If we are an aspiring biologist and
upon examining our reason we see that we want to earn a living from
it; this would not compare well with someone who has seen a loved one
die of cancer and wants to join in the struggle to discover a cure and
relieve the suffering of others. Wanting to relieve the suffering of others
will generate a stronger motivation and sense of purpose which will
enable a stricter discipline.
From a Buddhist perspective, in addition to the above, we also want to
have what is termed "knowledge and vision of the way," that is to
understand where the path is headed and why we are on it. A good
teacher will not allow a disciple to recite mantras and sutra texts
mindlessly without understanding, but rather constantly probe his
disciple and encourage him to gain understanding.
If we understand the aim of Buddhist practice it will help us to develop
a stronger sense of purpose and motivation. Discipline will be realized
as an essential element that allows us to step beyond conceptual
understanding and attain genuine realization.
In summing up, it all boils down to not only doing the right things, but
doing them for the right reasons. Purifying one's purpose and
motivation is essential to success.
Thought for the Day: November 27, 2008
Engaging in dharma practice for the "right reasons" is perhaps the
most challenging and important aspect of it. It is almost inevitable for
us, as common people, to begin our practice for the wrong reasons.
Thus, Buddhist scriptures spend a good deal of time analyzing the
human condition to help the student develop the right motivation for
practice. Through reasoning and analyses the student's thinking is
brought into alignment with the teachings.
Those of us who already have a spiritual practice should constantly
strive to give it deeper meaning through constantly scrutinizing our
inner motivation for practice and weeding out all selfish or frivolous
ambitions. We want our practice to be genuine to the core, not merely
gold plated.
Engaging in dharma practice for the "right reasons" is perhaps the
most challenging and important aspect of it. It is almost inevitable for
us, as common people, to begin our practice for the wrong reasons.
Thus, Buddhist scriptures spend a good deal of time analyzing the
human condition to help the student develop the right motivation for
practice. Through reasoning and analyses the student's thinking is
brought into alignment with the teachings.
Those of us who already have a spiritual practice should constantly
strive to give it deeper meaning through constantly scrutinizing our
inner motivation for practice and weeding out all selfish or frivolous
ambitions. We want our practice to be genuine to the core, not merely
gold plated.
Thought for the Day: November 28, 2008
their corresponding attachment will follow. But, in the case of their
corresponding attachment will follow. But, in the case of wholesome
activities it is not so easy, for we must strive to abandon the
attachment while maintain the activity. For this, a teacher is most
helpful.helpful.
their corresponding attachment will follow. But, in the case of their
corresponding attachment will follow. But, in the case of wholesome
activities it is not so easy, for we must strive to abandon the
attachment while maintain the activity. For this, a teacher is most
helpful.helpful.
However, now when I talk to her I get, "How are your dad.?" "How
was your day?" "How is the gardening going?" etc. And, I am starting
to miss, "Can't talk to you Dad, I am going to a party with my
friends." Or, "Dad, studying for an exam and will call you later." etc.
And, this points to the fault of many such self help books: they do not
show one how to become a more genuine person with a genuine
concern for others; but rather their aim is to make one more popular
and successful. The problem is that they often achieves their aim
without making a better person in the process. While learning
techniques of communication may help one get on in the world, it is no
substitute for developing sincerity.
was your day?" "How is the gardening going?" etc. And, I am starting
to miss, "Can't talk to you Dad, I am going to a party with my
friends." Or, "Dad, studying for an exam and will call you later." etc.
And, this points to the fault of many such self help books: they do not
show one how to become a more genuine person with a genuine
concern for others; but rather their aim is to make one more popular
and successful. The problem is that they often achieves their aim
without making a better person in the process. While learning
techniques of communication may help one get on in the world, it is no
substitute for developing sincerity.
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