Thought for the Day: October 1, 2009
There is a certain amount of merit in doing simple things in their own time and
place. If we prepare a good meal and take the time to mindfully clean the
kitchen after we are finished, it is considered meritorious activity. If, however,
we eat and leave the kitchen a mess, then we will have a mess to clean up before
we can eat the next time. There is nothing positive about this as we shouldn't
have left it a mess to begin with.
In life we engage in many activities that leave our mind a mess; a mess that we
have to clean up when we meditate. This is like having to plow through a sink
full of dirty dishes before we can prepare a meal. If in our active life we make an
effort to avoid actions that stain our mind, then when we sit in meditation we
will not have a ton of garbage to wade through before we get to our meditation
topic.
*** *** ***
There is a certain amount of merit in doing simple things in their own time and
place. If we prepare a good meal and take the time to mindfully clean the
kitchen after we are finished, it is considered meritorious activity. If, however,
we eat and leave the kitchen a mess, then we will have a mess to clean up before
we can eat the next time. There is nothing positive about this as we shouldn't
have left it a mess to begin with.
In life we engage in many activities that leave our mind a mess; a mess that we
have to clean up when we meditate. This is like having to plow through a sink
full of dirty dishes before we can prepare a meal. If in our active life we make an
effort to avoid actions that stain our mind, then when we sit in meditation we
will not have a ton of garbage to wade through before we get to our meditation
topic.
*** *** ***
Straighten the mind, and the body will follow. While good posture is an aid to
meditation, it should not be an obsessive concern; in which case it becomes a
distraction.
The body will naturally and effortlessly assume a posture which allows the
energy to flow most efficiently once that energy begins to flow. This is like a
coiled hose that straightens out when the water is turned on. Therefore, the
meditator should focus primarily on the mind.
The three primary meditation postures are full lotus, with both feet resting
upon the thighs, half lotus, with one foot on the thigh and one under, and easy
posture, with both feet under the thighs or in front of the shins. Aside from
these cross legged postures there are others, such as sitting in a chair or lying
down. Of all postures, full lotus is the most symmetrical and therefore the most
suited for meditation; but it is not necessary for meditation, and we should not
worry if our body is not built for it.
It is always best to begin a sit in the most challenging posture; even if it is
painful to do so. But, never use force and relax the posture when you feel it is
interfering with your meditation. Gradually, with a steady daily effort, you will
be able to sit effortlessly for an hour or more in a posture that was previously
painful for even a few minutes.
*** *** ***
Thought for the Day: October 3, 2009
What is less obvious are the more subtle disciplines that pertain to our own
particular practice. Especially, as our practice matures, and we have been living a
life within the precepts for some time, additional effort will be required to
recognize attachment appearing within the guise of dharma practice. These
subtle attachments to practice itself require a special effort to remove because
they are more difficult to recognize and have roots that go very deep.
entails, as well. In Buddhist literature this is called clinging to dharmas, entails, as
well. In Buddhist literature this is called clinging to dharmas, and we are and we are
warned to continually keep our guard up and prevent it from clinging to dharmas,
warned to continually keep our guard up and prevent it from and we are
practice. It is so difficult to avoid that it is almost inevitable that warned to
continually keep our guard up and prevent it from contaminating our practice.
It is so difficult to avoid that it is almost inevitable that those of us root it out.
who remain on the path long enough will fall victim; in which case we must
root it out.
If we understand that all practices are expedient means and that there is no
inherent holiness in any practice; that in a sense it is we the practitioner that
makes the practice holy or defiled, then we should be able to see the importance
of not attaching to the form of a practice. If our practice is attached to, and we
are simply allowing our old habitual ways of thinking to masquerade as dharma
practice, we are merely cheating ourselves.
*** *** ***
What is less obvious are the more subtle disciplines that pertain to our own
particular practice. Especially, as our practice matures, and we have been living a
life within the precepts for some time, additional effort will be required to
recognize attachment appearing within the guise of dharma practice. These
subtle attachments to practice itself require a special effort to remove because
they are more difficult to recognize and have roots that go very deep.
entails, as well. In Buddhist literature this is called clinging to dharmas, entails, as
well. In Buddhist literature this is called clinging to dharmas, and we are and we are
warned to continually keep our guard up and prevent it from clinging to dharmas,
warned to continually keep our guard up and prevent it from and we are
practice. It is so difficult to avoid that it is almost inevitable that warned to
continually keep our guard up and prevent it from contaminating our practice.
It is so difficult to avoid that it is almost inevitable that those of us root it out.
who remain on the path long enough will fall victim; in which case we must
root it out.
If we understand that all practices are expedient means and that there is no
inherent holiness in any practice; that in a sense it is we the practitioner that
makes the practice holy or defiled, then we should be able to see the importance
of not attaching to the form of a practice. If our practice is attached to, and we
are simply allowing our old habitual ways of thinking to masquerade as dharma
practice, we are merely cheating ourselves.
*** *** ***
Thought for the Day: October 4, 2009
The example a Buddhist sets is best known by what he leaves undone, rather
than what he does. Frivolous activity and unnecessary speech are avoided.
Because he knows that within every moment of everyday lies opportunities to
remove obstacles, he preserves his mindfulness as one would guard a treasure.
*** *** ***
The example a Buddhist sets is best known by what he leaves undone, rather
than what he does. Frivolous activity and unnecessary speech are avoided.
Because he knows that within every moment of everyday lies opportunities to
remove obstacles, he preserves his mindfulness as one would guard a treasure.
*** *** ***
Thought for the Day: October 5, 2009
Having a question answer session with Dharma Master is a great opportunity to
get personal instructions. When visiting a teacher we should ask him what is
really on our mind, rather than generalized questions about dharma and
practice. We can always study books, but seeing a teacher is not so easy.
Having a question answer session with Dharma Master is a great opportunity to
get personal instructions. When visiting a teacher we should ask him what is
really on our mind, rather than generalized questions about dharma and
practice. We can always study books, but seeing a teacher is not so easy.
Thought for the Day: October 6, 2009
understanding this. It is the unnecessary. We cannot gain benefit from
exemplary moral behaviour without understanding this. It is the way we view
things that we seek to set right way we view things that we seek to set right
through good moral behaviour, and we view things that we seek to set right
through good moral behaviour, and through good moral behaviour, and the
elimination of those things is simply an aid to achieve this. Missing this point
leads to frustration and distorted views.
aid to achieve this. Missing this point leads to frustration and distorted views.
*** *** ***
understanding this. It is the unnecessary. We cannot gain benefit from
exemplary moral behaviour without understanding this. It is the way we view
things that we seek to set right way we view things that we seek to set right
through good moral behaviour, and we view things that we seek to set right
through good moral behaviour, and through good moral behaviour, and the
elimination of those things is simply an aid to achieve this. Missing this point
leads to frustration and distorted views.
aid to achieve this. Missing this point leads to frustration and distorted views.
*** *** ***
Thought for the Day: October 8, 2009
enter the theater and look at this person and that person, eliminating one by
enter the theater and look at this person and that person, eliminating one by
one until we find our friend.
one until we find our friend.
In similar manner, when we practice the dharma, especially meditation, we
must have some idea of what we are looking for. What does non-attachment
look like? What does generosity look like? What does compassion look like?
What does sincerity look like? What does contentment look like? What is it to
be humble? What is it to be humane? These qualities and others should be
deeply envisioned everyday, for it is this process that enables us eliminate all
that is non-beneficial and to recognize within our own mind-stream that
which is beneficial and worthy of cultivation.
*** *** ***
enter the theater and look at this person and that person, eliminating one by
enter the theater and look at this person and that person, eliminating one by
one until we find our friend.
one until we find our friend.
In similar manner, when we practice the dharma, especially meditation, we
must have some idea of what we are looking for. What does non-attachment
look like? What does generosity look like? What does compassion look like?
What does sincerity look like? What does contentment look like? What is it to
be humble? What is it to be humane? These qualities and others should be
deeply envisioned everyday, for it is this process that enables us eliminate all
that is non-beneficial and to recognize within our own mind-stream that
which is beneficial and worthy of cultivation.
*** *** ***
Thought for the Day: October 9, 2009
Today we make the bed that tomorrow we will sleep in. We are continually
creating our future and each day offers the opportunity to make it brighter.
Seeing this will be difficult if we follow the path of least resistance; just as a
river's source is found by going upstream against the current, we must be
willing to go against the flow of the habits and views we have so deeply
ingrained. Within every day's challenge lies its opportunity.
*** *** ***
Today we make the bed that tomorrow we will sleep in. We are continually
creating our future and each day offers the opportunity to make it brighter.
Seeing this will be difficult if we follow the path of least resistance; just as a
river's source is found by going upstream against the current, we must be
willing to go against the flow of the habits and views we have so deeply
ingrained. Within every day's challenge lies its opportunity.
*** *** ***
Thought for the Day: October 10, 2009
There is a good deal of controversy regarding the question of whether animals
think or not. (If you think that they do, go to the US Patent and Trademark
website and see how many animals have registered their discoveries.) Of course
animals do not think, but that does not mean it is not a beneficial inquiry.
Indeed it is a good question to think about, for it leads us to ask ourselves
exactly what we mean by "thinking." It also introduces us to the question of
whether or not we need language to think, another good contemplation.
It is the ability to reason that is unique to human beings that makes birth as a
human such a precious gift. Reasoning enables us to discriminate between the
way things and events appear to exist and their true nature. Reasoning's reach
extends far beyond the ability to evaluate the relative value of the objects of
our world, to touch upon the subtle nature underlying them
*** *** ***
There is a good deal of controversy regarding the question of whether animals
think or not. (If you think that they do, go to the US Patent and Trademark
website and see how many animals have registered their discoveries.) Of course
animals do not think, but that does not mean it is not a beneficial inquiry.
Indeed it is a good question to think about, for it leads us to ask ourselves
exactly what we mean by "thinking." It also introduces us to the question of
whether or not we need language to think, another good contemplation.
It is the ability to reason that is unique to human beings that makes birth as a
human such a precious gift. Reasoning enables us to discriminate between the
way things and events appear to exist and their true nature. Reasoning's reach
extends far beyond the ability to evaluate the relative value of the objects of
our world, to touch upon the subtle nature underlying them
*** *** ***
Thought for the Day: October 11, 2009
While it is important to develop a philosophical understanding of the highest
viewpoint concerning the nature of reality; in terms of practice we should be
humble and stick to the basics. Genuine freedom is earned as we work through
our karmic obstructions, and is not a product of intellectual comprehension of
the dharma. As our knowledge of the dharma increases so also should our
awareness of our unworthiness to realize its fruit. However, just the opposite
often happens, rather than spotlighting our attachments; increased knowledge
just becomes another one of them.
*** *** ***
While it is important to develop a philosophical understanding of the highest
viewpoint concerning the nature of reality; in terms of practice we should be
humble and stick to the basics. Genuine freedom is earned as we work through
our karmic obstructions, and is not a product of intellectual comprehension of
the dharma. As our knowledge of the dharma increases so also should our
awareness of our unworthiness to realize its fruit. However, just the opposite
often happens, rather than spotlighting our attachments; increased knowledge
just becomes another one of them.
*** *** ***
Thought for the Day: October 12, 2009
The place for discursive thought in dharma practice is generally
misunderstood, especially in the Chan (Zen) traditions, but in other schools as
well, where the road to understanding emptiness mistakenly views discursive
thought as an enemy (which is not a view of these schools, but is
misinterpreted to be.)
Discursive thinking is either a tool that we master or become a slave to.
Correctly and consciously used it is the key that will open our inner
understanding to the vast realm of Buddhist literature and the words of our
teachers. However, when we unconsciously become a slave to needless
discrimination and value judgements about our phenomenal world, busy
hacking to pieces everything going on in our lives and everyone in it, we are
simply being dragged about by the powerful tool we are supposed to be in
control of. When the masters speak of cutting off discursive thinking, it is this
kind that they are referring to, not the former.
*** *** ***
The place for discursive thought in dharma practice is generally
misunderstood, especially in the Chan (Zen) traditions, but in other schools as
well, where the road to understanding emptiness mistakenly views discursive
thought as an enemy (which is not a view of these schools, but is
misinterpreted to be.)
Discursive thinking is either a tool that we master or become a slave to.
Correctly and consciously used it is the key that will open our inner
understanding to the vast realm of Buddhist literature and the words of our
teachers. However, when we unconsciously become a slave to needless
discrimination and value judgements about our phenomenal world, busy
hacking to pieces everything going on in our lives and everyone in it, we are
simply being dragged about by the powerful tool we are supposed to be in
control of. When the masters speak of cutting off discursive thinking, it is this
kind that they are referring to, not the former.
*** *** ***
Thought for the Day: October 13, 2009
If we don't learn from our mistakes; we will keep making them. But, it is one
thing to recognize a mistake; and another to recognize why it was made. We
can correct a mistake, and still not see the reason we made it. Only by rooting
out the reason, can we avoid the same mistake masquerading in many masks.
*** *** ***
If we don't learn from our mistakes; we will keep making them. But, it is one
thing to recognize a mistake; and another to recognize why it was made. We
can correct a mistake, and still not see the reason we made it. Only by rooting
out the reason, can we avoid the same mistake masquerading in many masks.
*** *** ***
Thought for the Day: October 14, 2009
temporary fixes until the underlying problem can be addressed.
temporary fixes until the underlying problem can be addressed.
Mantra practice is an excellent way to calm the mind when it is supported by
other disciplines.. By itself, it is not enough to remove the underlying causes
of agitation. Mantra's purpose is not to lull the mind into dull submission,
but rather to produce a calm that facilitates active inquiry. There should
always be a keen sense of inquiry accompanying mantra recitation.
*** *** ***
temporary fixes until the underlying problem can be addressed.
temporary fixes until the underlying problem can be addressed.
Mantra practice is an excellent way to calm the mind when it is supported by
other disciplines.. By itself, it is not enough to remove the underlying causes
of agitation. Mantra's purpose is not to lull the mind into dull submission,
but rather to produce a calm that facilitates active inquiry. There should
always be a keen sense of inquiry accompanying mantra recitation.
*** *** ***
Thought for the Day: October 15, 2009
When Buddhism says that the world does not exist, that it is empty, that it is
an illusion, and other such statements that can seem so contradictory to our
everyday experience and sometimes frightening, what does it mean? It simply
means that our belief that there is an eternal, unchanging, underlying essence
is a mere mental fabrication and serves no purpose. To illustrate the point
that we all share such a view of ourselves the following example is given.
Suppose that you were offered the opportunity to exchange your body and
mind for Manjusri's, you would more than likely except. This demonstrates
that we have a view of ourselves that exists even beyond our own body and
mind. Such a self cannot be found, however, and this fact is considered its
emptiness. This is why it is said that we understand emptiness when we
understand that nothing substantial can be found (raher than finding an
eternal self, atman, etc.)
*** *** ***
When Buddhism says that the world does not exist, that it is empty, that it is
an illusion, and other such statements that can seem so contradictory to our
everyday experience and sometimes frightening, what does it mean? It simply
means that our belief that there is an eternal, unchanging, underlying essence
is a mere mental fabrication and serves no purpose. To illustrate the point
that we all share such a view of ourselves the following example is given.
Suppose that you were offered the opportunity to exchange your body and
mind for Manjusri's, you would more than likely except. This demonstrates
that we have a view of ourselves that exists even beyond our own body and
mind. Such a self cannot be found, however, and this fact is considered its
emptiness. This is why it is said that we understand emptiness when we
understand that nothing substantial can be found (raher than finding an
eternal self, atman, etc.)
*** *** ***
Thought for the Day: October 16, 2009
else up in its place. The habitual notion that when we inquire into
We have the habit of thinking that there is an essence to our being, a soul,
atman, godhead, or whatever you want to call it. Even though we have not
verified such an existence either through experience or reason, we believe in it,
and this belief motivates our inquiry and search to find it, unite with it, and
experience it. It is not the soul, God, atman, that is the target of Prasankika
criticism, however, but rather the fact that our thinking and subsequent
inquiry is colored by this underlying belief that it exists. In other words, we
are strongly biased. It is this bias that for the Prasankika is so objectionable
and dooms us to failure. As long as we have this bias we cannot properly
inquire into the nature of reality; and thus the effort of Prasankika is really to
cure our way of thinking, rather than to disprove the reality of the soul, God,
atman, or prove anything.
*** *** ***
else up in its place. The habitual notion that when we inquire into
We have the habit of thinking that there is an essence to our being, a soul,
atman, godhead, or whatever you want to call it. Even though we have not
verified such an existence either through experience or reason, we believe in it,
and this belief motivates our inquiry and search to find it, unite with it, and
experience it. It is not the soul, God, atman, that is the target of Prasankika
criticism, however, but rather the fact that our thinking and subsequent
inquiry is colored by this underlying belief that it exists. In other words, we
are strongly biased. It is this bias that for the Prasankika is so objectionable
and dooms us to failure. As long as we have this bias we cannot properly
inquire into the nature of reality; and thus the effort of Prasankika is really to
cure our way of thinking, rather than to disprove the reality of the soul, God,
atman, or prove anything.
*** *** ***
Thought for the Day: October 17, 2009
beautiful shrine room, before putting in all the beautiful paintings, books,
beautiful shrine room, before putting in all the beautiful paintings, books,
and statuary, you must first clean the room. It is an offence to put sacred
images and texts in a filthy place. In similar manner, it is foolish to study
Buddhist philosophy and practice sacred rituals while maintaining a personal
life that is not exemplary. Those who understand this will not have to knock
on heavens door for it will be open when they get there.
on heavens door for it will be open when they get there.
*** *** ***
beautiful shrine room, before putting in all the beautiful paintings, books,
beautiful shrine room, before putting in all the beautiful paintings, books,
and statuary, you must first clean the room. It is an offence to put sacred
images and texts in a filthy place. In similar manner, it is foolish to study
Buddhist philosophy and practice sacred rituals while maintaining a personal
life that is not exemplary. Those who understand this will not have to knock
on heavens door for it will be open when they get there.
on heavens door for it will be open when they get there.
*** *** ***
Thought for the Day: October 18, 2009
Buddhist practice is a constant dance; either we are actively seeking or
passively waiting. Knowing when to play the hunter and when to become
prey is the art of the dance.
*** *** ***
Buddhist practice is a constant dance; either we are actively seeking or
passively waiting. Knowing when to play the hunter and when to become
prey is the art of the dance.
*** *** ***
Thought for the Day: October 19, 2009
Faith and belief should have the eyes of reason, or they will lead to paralyzed
understanding. To trust a teaching or person does not mean critical thinking
goes on holiday. On the contrary, beliefs should be constantly examined to
give them greater clarity and meaning. If I say I believe in the Buddha, I
mean something entirely different from my teacher saying it. His belief is
deeper than mine because he has examined more deeply the object of his
faith. This inspires me. We too, if we wish to benefit others, will do so best
by developing understanding to support our belief in the Buddha.
*** *** ***
Faith and belief should have the eyes of reason, or they will lead to paralyzed
understanding. To trust a teaching or person does not mean critical thinking
goes on holiday. On the contrary, beliefs should be constantly examined to
give them greater clarity and meaning. If I say I believe in the Buddha, I
mean something entirely different from my teacher saying it. His belief is
deeper than mine because he has examined more deeply the object of his
faith. This inspires me. We too, if we wish to benefit others, will do so best
by developing understanding to support our belief in the Buddha.
*** *** ***
Thought for the Day: October 20, 2009
The Rime Movement of Tibetan Buddhism is an effort to blur the
boundaries between the various schools of Tibetan Buddhism with the
practical goal of improving individual understanding and Buddhism, as a
whole. This movement gained increased influence in recent years largely by
the efforts of HH Dali Lama and the late HH Dilgo Khyentse Rinpoche,
and others.
While it is practical in most cases to study a single tradition, this should not
be understood to exclude other traditions. Unfortunately, it often does; even
though it would not take much investigation to see that the most respected
teachers of our time, and former times, as well, received instructions and
initiations from members of lineages other than their own. HH the Dali
Lama, a Gelukpa, for example, receives yearly teachings from HH Trulshik
Rinpoche, a Nyingmapa master, and one of the most respected Nyingmapa
texts, the Karma Nyingtig, was written by HH Karmapa the Third, who was a
Kagyupa Master.
Identifying with a particular school does not mean being put in a box and
not knowing anything else. If we do this we are placing ourselves at a
tremendous disadvantage. Ironically, it is usually the novices who need to
broaden their knowledge the most who put themselves at this disadvantage,
while the mature practitioners move freely between the different schools.
While insecure novices may need a sense of belonging and the elitism of a
particular group or school; these distinctions (leading to such a way of
thinking) are rooted in ignorance, serve no purpose, and should be
abandoned.
*** *** ***
The Rime Movement of Tibetan Buddhism is an effort to blur the
boundaries between the various schools of Tibetan Buddhism with the
practical goal of improving individual understanding and Buddhism, as a
whole. This movement gained increased influence in recent years largely by
the efforts of HH Dali Lama and the late HH Dilgo Khyentse Rinpoche,
and others.
While it is practical in most cases to study a single tradition, this should not
be understood to exclude other traditions. Unfortunately, it often does; even
though it would not take much investigation to see that the most respected
teachers of our time, and former times, as well, received instructions and
initiations from members of lineages other than their own. HH the Dali
Lama, a Gelukpa, for example, receives yearly teachings from HH Trulshik
Rinpoche, a Nyingmapa master, and one of the most respected Nyingmapa
texts, the Karma Nyingtig, was written by HH Karmapa the Third, who was a
Kagyupa Master.
Identifying with a particular school does not mean being put in a box and
not knowing anything else. If we do this we are placing ourselves at a
tremendous disadvantage. Ironically, it is usually the novices who need to
broaden their knowledge the most who put themselves at this disadvantage,
while the mature practitioners move freely between the different schools.
While insecure novices may need a sense of belonging and the elitism of a
particular group or school; these distinctions (leading to such a way of
thinking) are rooted in ignorance, serve no purpose, and should be
abandoned.
*** *** ***
Thought for the Day: October 21, 2009
Whenever the aspiration to teach overshadows the aspiration to learn we
need to shut up.
*** *** ***
Whenever the aspiration to teach overshadows the aspiration to learn we
need to shut up.
*** *** ***
Thought for the Day: October 22, 2009
with my son, Kailash (who is thirteen), he remarked that hatred and anger
with my son, Kailash (who is thirteen), he remarked that hatred and anger
could even be necessary for our survival. This is really confused thinking.
could even be necessary for our survival. This is really confused thinking.
Disturbing emotions are not to be regarded as necessary or desirable under
any circumstances; that is why they are called disturbing; they disturb the
nature of the mind. To argue otherwise is like arguing that cancer is
necessary under certain circumstances. People who use clever arguments to
justify why they are angry and hateful, thinking that being wronged justifies
it(for example) are digging themselves deeper into negativity. This is like
saying my cancer is good because I smoked all my life.
While giving rise to disturbing emotions may be natural under certain
circumstances we should understand that our natural response is merely a
conditioned response and we can change this response through conditioning,
as well. Through proper meditation and contemplation we can condition
ourselves to see through anger and hate; which is not to say that we will not
respond appropriately to it.
It simply means that while responding to negativity we are mindful not to
allow ourselves to become negative in the process. This is true for many
other conditions as well, and is known as according to conditions, but not changing;
in other words, we do not allow conditions to sweep us off our base.
*** *** ***
with my son, Kailash (who is thirteen), he remarked that hatred and anger
with my son, Kailash (who is thirteen), he remarked that hatred and anger
could even be necessary for our survival. This is really confused thinking.
could even be necessary for our survival. This is really confused thinking.
Disturbing emotions are not to be regarded as necessary or desirable under
any circumstances; that is why they are called disturbing; they disturb the
nature of the mind. To argue otherwise is like arguing that cancer is
necessary under certain circumstances. People who use clever arguments to
justify why they are angry and hateful, thinking that being wronged justifies
it(for example) are digging themselves deeper into negativity. This is like
saying my cancer is good because I smoked all my life.
While giving rise to disturbing emotions may be natural under certain
circumstances we should understand that our natural response is merely a
conditioned response and we can change this response through conditioning,
as well. Through proper meditation and contemplation we can condition
ourselves to see through anger and hate; which is not to say that we will not
respond appropriately to it.
It simply means that while responding to negativity we are mindful not to
allow ourselves to become negative in the process. This is true for many
other conditions as well, and is known as according to conditions, but not changing;
in other words, we do not allow conditions to sweep us off our base.
*** *** ***
Thought for the Day: October 23, 2009
Negative emotions arise due to causes and conditions and once swept away
it is difficult to reverse course mid-stream. We need a vaccine to prevent
giving rise to these disturbances when conditions causing them arise. One
such proactive measure is to introduce a thought such as anger, hatred, or
greed into our meditation when the mind is calm and tranquil and free of all
disturbances. This method allows us consciously see the defects of these
emotions without getting swept away by them. In practicing this method we
are careful to always maintain our center, even though we may come very
close to actually giving rise to the emotion, we never really do so. By
familiarizing ourselves with disturbing emotions in this way, we will become
more aware of how they distort our judgement and cause us to act unwisely.
This will in turn reduce the tendency to fall victim to them when
circumstances test us.
*** *** ***
Negative emotions arise due to causes and conditions and once swept away
it is difficult to reverse course mid-stream. We need a vaccine to prevent
giving rise to these disturbances when conditions causing them arise. One
such proactive measure is to introduce a thought such as anger, hatred, or
greed into our meditation when the mind is calm and tranquil and free of all
disturbances. This method allows us consciously see the defects of these
emotions without getting swept away by them. In practicing this method we
are careful to always maintain our center, even though we may come very
close to actually giving rise to the emotion, we never really do so. By
familiarizing ourselves with disturbing emotions in this way, we will become
more aware of how they distort our judgement and cause us to act unwisely.
This will in turn reduce the tendency to fall victim to them when
circumstances test us.
*** *** ***
Thought for the Day: October 24, 2009
Doing prostrations every morning is a valuable aid to the practice of
mindfulness. Because the body is moving, prostrations give us the
opportunity to be mindful during activity that is closer to the way we are
during our everyday active lives. When we sit, it is another matter, for the
mind is naturally more still when the body is unmoving.
When we do prostrations, we should apply the same mental vigilance that
we do during meditation. The mind should not be allowed to wander here
and there thinking of this thing and that. One hundred and eight
prostrations every morning is a great way to begin the day as it not only
establishes mindfulness; but, as my teacher often pointed out, prostrations
are very good for the health.
*** *** ***
Doing prostrations every morning is a valuable aid to the practice of
mindfulness. Because the body is moving, prostrations give us the
opportunity to be mindful during activity that is closer to the way we are
during our everyday active lives. When we sit, it is another matter, for the
mind is naturally more still when the body is unmoving.
When we do prostrations, we should apply the same mental vigilance that
we do during meditation. The mind should not be allowed to wander here
and there thinking of this thing and that. One hundred and eight
prostrations every morning is a great way to begin the day as it not only
establishes mindfulness; but, as my teacher often pointed out, prostrations
are very good for the health.
*** *** ***
Thought for the Day: October 25, 2009
Uprooting Fundamental Ignorance is the principle aim of Buddhist teaching
and practice. Since this ignorance is our natural way of misperceive the
nature of ourselves and our material world, in a sense, we have a good
excuse for being deluded--- we were born that way.
However, for those of us who have met the Buddha dharma, we no longer
have an excuse, but rather an obligation. We have an obligation to remove
the innate strong tendency to misperceive ourselves and our world and see
with new eyes. This battle is made more difficult by the fact that the enemy
is not outside, but within. The target is our innate grasping at a self that is
strongly attached and dependent on the material world, and gauges
fulfillment and loss solely on material success or failure. It is this innate
grasping that motivates all of our actions and fosters selfishness, and fear, as
well. Although all this is natural, it is not necessary; we can change.
Habitual ways of thinking and acting, may seem like they are laid in stone,
but they are not. We can free ourselves from unenlightened behaviour that
binds us to our limited ability to see things as they are, and wade against the
current of our habitual tendencies. A rut, even if it is a pleasant one, is no
place to be.
*** *** ***
Uprooting Fundamental Ignorance is the principle aim of Buddhist teaching
and practice. Since this ignorance is our natural way of misperceive the
nature of ourselves and our material world, in a sense, we have a good
excuse for being deluded--- we were born that way.
However, for those of us who have met the Buddha dharma, we no longer
have an excuse, but rather an obligation. We have an obligation to remove
the innate strong tendency to misperceive ourselves and our world and see
with new eyes. This battle is made more difficult by the fact that the enemy
is not outside, but within. The target is our innate grasping at a self that is
strongly attached and dependent on the material world, and gauges
fulfillment and loss solely on material success or failure. It is this innate
grasping that motivates all of our actions and fosters selfishness, and fear, as
well. Although all this is natural, it is not necessary; we can change.
Habitual ways of thinking and acting, may seem like they are laid in stone,
but they are not. We can free ourselves from unenlightened behaviour that
binds us to our limited ability to see things as they are, and wade against the
current of our habitual tendencies. A rut, even if it is a pleasant one, is no
place to be.
*** *** ***
Thought for the Day: October 26, 2009
Sometimes it is said that it is impossible to act unselfishly and still carry on
our worldly responsibilities; but this is not so. Renunciation certainly does
not obstruct worldly productivity and engagement. Non-attachment can be
practiced within the context of our every day lives, and does not require
renouncing the world. Within the context of our familiar world we should
gradually shift the focus away from ourselves and our attachments and see
and appreciate the importance of making the lives of others better and
happier and more meaningful. It is a simple shift of attention.
*** *** ***
Sometimes it is said that it is impossible to act unselfishly and still carry on
our worldly responsibilities; but this is not so. Renunciation certainly does
not obstruct worldly productivity and engagement. Non-attachment can be
practiced within the context of our every day lives, and does not require
renouncing the world. Within the context of our familiar world we should
gradually shift the focus away from ourselves and our attachments and see
and appreciate the importance of making the lives of others better and
happier and more meaningful. It is a simple shift of attention.
*** *** ***
Thought for the Day: October 27, 2009
Today while listening to tapes of HH Dali Lama he pointed out how easy it
is for beginners, especially those without a teacher, to read text with a kind
of arrogance. Today's thought will elaborate on that.
When reading Buddhist texts and listening to lectures we have a tendency to
make note of what we will practice and discard what we don't want to
practice, sort of like a child who ignores his vegetables. The problem with
this is that we are not very good judges of what is good for us and what can
be left aside. When there is talk about meditation, our ears perk up; but
when the cultivation of ethics, morality, and virtue is talked about, we fall
asleep. This is arrogance. Our high opinion of ourselves causes us to fail to
recognize the importance of preliminary work.
Even the term preliminary work is misguided because the foundation work we
call preliminary, developing virtue, morality, ethics, etc., is refined for the
entire length of the Buddhist Path, up to the attainment of full realization.
Just as meditation has different levels, so does pure conduct. In the
beginning we refrain from outwardly displaying improper conduct, but we
still have a lot of work to do before even the thought of improper conduct
does not arise. Likewise with the cultivation of good qualities such as virtue,
generosity, and others. In the beginning our virtue and generosity is coarse
because there is the mark of self and it only becomes pure when it is free of
this mark. Indeed, so called preliminary work is developed and refined not just
by beginners, but by highly accomplished Masters, as well. So, eat those
vegetables; they're there for a reason.
*** *** ***
Today while listening to tapes of HH Dali Lama he pointed out how easy it
is for beginners, especially those without a teacher, to read text with a kind
of arrogance. Today's thought will elaborate on that.
When reading Buddhist texts and listening to lectures we have a tendency to
make note of what we will practice and discard what we don't want to
practice, sort of like a child who ignores his vegetables. The problem with
this is that we are not very good judges of what is good for us and what can
be left aside. When there is talk about meditation, our ears perk up; but
when the cultivation of ethics, morality, and virtue is talked about, we fall
asleep. This is arrogance. Our high opinion of ourselves causes us to fail to
recognize the importance of preliminary work.
Even the term preliminary work is misguided because the foundation work we
call preliminary, developing virtue, morality, ethics, etc., is refined for the
entire length of the Buddhist Path, up to the attainment of full realization.
Just as meditation has different levels, so does pure conduct. In the
beginning we refrain from outwardly displaying improper conduct, but we
still have a lot of work to do before even the thought of improper conduct
does not arise. Likewise with the cultivation of good qualities such as virtue,
generosity, and others. In the beginning our virtue and generosity is coarse
because there is the mark of self and it only becomes pure when it is free of
this mark. Indeed, so called preliminary work is developed and refined not just
by beginners, but by highly accomplished Masters, as well. So, eat those
vegetables; they're there for a reason.
*** *** ***
Thought for the Day: October 28, 2009
There is a saying; "To use your blessings is to exhaust your blessings."
Blessings are the result of right action and thought and should be used
wisely to accumulate more blessings. A person wise with his finances will
reinvest his profits rather than spend them in frivolous ways. In similar
manner, dharma practitioners who through their meritorious activities and
proper meditation achieve a certain degree of understanding and freedom
should use their wisdom to discriminate between activities that will exhaust
the merit they have accumulated, and those activities that will lead to
increase.
*** *** ***
There is a saying; "To use your blessings is to exhaust your blessings."
Blessings are the result of right action and thought and should be used
wisely to accumulate more blessings. A person wise with his finances will
reinvest his profits rather than spend them in frivolous ways. In similar
manner, dharma practitioners who through their meritorious activities and
proper meditation achieve a certain degree of understanding and freedom
should use their wisdom to discriminate between activities that will exhaust
the merit they have accumulated, and those activities that will lead to
increase.
*** *** ***
Thought for the Day: October 29, 2009
It is relatively easy to be the picture perfect Buddhist when the stage is set in
a familiar way; but as we become more familiar with our roles the stage will
become less familiar and more demanding. So pay attention to what is going
on all the time, and be ready for change when it comes.
*** *** ***
It is relatively easy to be the picture perfect Buddhist when the stage is set in
a familiar way; but as we become more familiar with our roles the stage will
become less familiar and more demanding. So pay attention to what is going
on all the time, and be ready for change when it comes.
*** *** ***
Thought for the Day: October 30, 2009
When we study texts and listen to discourse, we should be constantly
bringing it down to earth and be asking ourselves, what does this mean to me,
here, right now, in my present circumstance, and how can I express the teachings in my
thought, word, and deed. Study should never be abstract, out there some place, a
corpse that we handle.
*** *** ***
When we study texts and listen to discourse, we should be constantly
bringing it down to earth and be asking ourselves, what does this mean to me,
here, right now, in my present circumstance, and how can I express the teachings in my
thought, word, and deed. Study should never be abstract, out there some place, a
corpse that we handle.
*** *** ***
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
 |