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Thought for the Day: October 1, 2010
People talk a lot about emptiness; but the only emptiness they understand is their
empty stomach.
* * *
People talk a lot about emptiness; but the only emptiness they understand is their
empty stomach.
* * *
If you think animals can think; think it over. While you can train an animal to
exhibit certain types of behaviour, can we call this "thinking?" All religious day at
four o'clock and exhibit the day at four o'clock and exhibit the behaviourbehaviour
of completing a task; he cannot of completing a task; he cannot thinkthink "today
I will get the newspaper at four o'clock; but tomorrow I will get it at "today I will
get the newspaper at four o'clock; but tomorrow I will get it at four-fifteen and
the following day I won't get it at all." It is this capacity to think that separates us
from animals and makes a human birth such a precious vehicle for attaining
enlightenment. If it is not used wisely, next life we may be saying woof woof.
* * *
My daughter Mudra called me this morning because my son, Kai, had posted a an
audience so I include it here for your reading pleasure.
tempted to criticize someone, whether our criticism is valid or not, we should
tempted to criticize someone, whether our criticism is valid or not, we should
consider the fact that if the same faults were not within us, we would not even
notice them in another. When we are tempted to fault another we should
immediately ask ourselves in what way does this fault exist within me.
immediately ask ourselves in what way does this fault exist within me.
One consumed by hate or anger is on fire already and does not need to wait to go
to hell. The person that is injured most by this disturbing emotion is the person
exhibiting it. Like jealousy, hatred brings no benefit to the bearer.
* * *
audience so I include it here for your reading pleasure.
tempted to criticize someone, whether our criticism is valid or not, we should
tempted to criticize someone, whether our criticism is valid or not, we should
consider the fact that if the same faults were not within us, we would not even
notice them in another. When we are tempted to fault another we should
immediately ask ourselves in what way does this fault exist within me.
immediately ask ourselves in what way does this fault exist within me.
One consumed by hate or anger is on fire already and does not need to wait to go
to hell. The person that is injured most by this disturbing emotion is the person
exhibiting it. Like jealousy, hatred brings no benefit to the bearer.
* * *
he tell us this? He told us this so that we would be fearless in our practice.
Fearlessness is extolled by the Buddha as one of the most important qualities a
cultivator of the Way can have; it allows him to be courageous in facing his
obstacles and tackle the austere path that enlightenment is. We are worth it.
* * *
Thought for the Day: October 5, 2010
Most people in the world don't even recognize there is a problem, so of course a
solution is not even a question. Even amongst those who study Buddhism and
are introduced to the problem there are many who practice the dharma with a
worldly motivation. In fact, unless one draws close to a good teacher, it is almost
impossible to practice the dharma with the right motivation.
The "problem" is of course how to escape the spinning wheel of birth and death;
but seeing this beyond an intellectual concept is difficult because the goal seems
guidance, we will see past all worldly ideas of spirituality and take on the real
challenge.
* * *
Most people in the world don't even recognize there is a problem, so of course a
solution is not even a question. Even amongst those who study Buddhism and
are introduced to the problem there are many who practice the dharma with a
worldly motivation. In fact, unless one draws close to a good teacher, it is almost
impossible to practice the dharma with the right motivation.
The "problem" is of course how to escape the spinning wheel of birth and death;
but seeing this beyond an intellectual concept is difficult because the goal seems
guidance, we will see past all worldly ideas of spirituality and take on the real
challenge.
* * *
Thought for the Day: October 6, 2010
A saying goes: "A hundred days of wood gathering can go up in a single blaze."
Watch your temper; a single outburst of anger can wipe out the merit and virtue
of good actions performed over many days.
* * *
A saying goes: "A hundred days of wood gathering can go up in a single blaze."
Watch your temper; a single outburst of anger can wipe out the merit and virtue
of good actions performed over many days.
* * *
Thought for the Day: October 7, 2010
If we carry a bucket of water from one place to another and then set it down, it
will take a few minutes until the water is settled and not swooshing about in the
container. There is nothing we can do to the bucket to make the water inside it
settle more quickly than simply leave it alone. The mind is the same way. When
we enter a meditation hall to meditate our mind is often restless and moving
from thought to thought. Because we know we have entered the hall to still our
mind in meditation we may have some anxiety about our own restlessness. We
may try to forcefully still it by suppressing thoughts or trying to block them out
completely. This is like fiddling with a bucket of water trying to get the water to
calm down. Doing so will only disturb the water more. In the same manner, if we
try to block out thoughts or suppress them we will only succeed in agitating our
mind more. Instead, we need to get out of the way and leave the mind alone.
Like a resting bucket of water it will become still without further effort. Then we
can proceed to engage the topic of meditation.
* * *
If we carry a bucket of water from one place to another and then set it down, it
will take a few minutes until the water is settled and not swooshing about in the
container. There is nothing we can do to the bucket to make the water inside it
settle more quickly than simply leave it alone. The mind is the same way. When
we enter a meditation hall to meditate our mind is often restless and moving
from thought to thought. Because we know we have entered the hall to still our
mind in meditation we may have some anxiety about our own restlessness. We
may try to forcefully still it by suppressing thoughts or trying to block them out
completely. This is like fiddling with a bucket of water trying to get the water to
calm down. Doing so will only disturb the water more. In the same manner, if we
try to block out thoughts or suppress them we will only succeed in agitating our
mind more. Instead, we need to get out of the way and leave the mind alone.
Like a resting bucket of water it will become still without further effort. Then we
can proceed to engage the topic of meditation.
* * *
Congratulations to Liu Xiaobo for winning the Nobel Peace Prize, and thank
you for all the hard work you have done to earn it. May you soon be released
from prison and be free to continue your humanitarian work.
Mr Liu's "crime" was drafting "Charter 08" which called for multi party
democracy and respect for human rights. In China he got eleven years in prison,
in the West he got the Nobel Peace Prize. Some may wonder "What do the
Chinese have against human right?" as my fourteen year old son Kai wondered
today. Those of us around a few more years know, of course, that a very small
minority in China impose authoritarian rule on the common people, people who
treasure their freedom of expression as much as any of us do, but unfortunately
are not able to exercise it. Mr. Liu sits in prison a poster child for the Chinese
government warning others who may follow in his footsteps. But with todays
news, Liu, even from his prison cell, is a stronger force than ever for basic
human freedom, sending a cautionary message to his Chinese oppressors.
* * *
Thought for the Day: October 9, 2010
Everything you know is not worth knowing but for the proper occasion to arise.
Therefore, bury everything you know deeply in your consciousness, for it is only
this way that it will surface when the occasion arises. This frees the mind to
practice inquiry and mantra recitation.
* * *
Everything you know is not worth knowing but for the proper occasion to arise.
Therefore, bury everything you know deeply in your consciousness, for it is only
this way that it will surface when the occasion arises. This frees the mind to
practice inquiry and mantra recitation.
* * *
Thought for the Day: October 10, 2010
God says: "It is all about me."
Buddha says: "It is not about me."
* * *
God says: "It is all about me."
Buddha says: "It is not about me."
* * *
Seng Chao, one of the greatest translators and Chinese dharma practitioners of
master may seem to have a distrust of humanity, but this is not the case. He is
one who studied with the greatest masters of his time and became recognized as
one himself. No doubt that his words are cautionary based on his own
experience. It is easy to speak the dharma all day long, but it is difficult to give
pertinent and meaningful advice. A good teacher will test the sincerity and
commitment of his student before considering him a disciple, and not be
forthcoming with advice unless the student has demonstrated his worthiness.
Many teachers today are more interested in gathering disciples than trying to
help them end birth and death. They teach worldly dharmas as Buddhism; and it
is such people that Seng Chao told us to guard ourselves against.
* * *
Thought for the Day: October 12, 2010
Because our own mind is deceptive the Buddha taught precepts and many rules
of conduct. These boundaries actually make the path easier to tread rather than
more difficult. They curtail outward seeking and naturally turn the mind
inward. Those who feel threatened by them need not be, for the mind turned
inward sees more and sees more deeply than the mind turned outside.
* * *
Because our own mind is deceptive the Buddha taught precepts and many rules
of conduct. These boundaries actually make the path easier to tread rather than
more difficult. They curtail outward seeking and naturally turn the mind
inward. Those who feel threatened by them need not be, for the mind turned
inward sees more and sees more deeply than the mind turned outside.
* * *
Thought for the Day: October 13, 2010
If you know how to practice self inquiry, answers are not your concern. If you
are looking for answers, you are not asking yourself the right questions.
* * *
If the bottled water you drink comes from another part of the world, is * * *
If you know how to practice self inquiry, answers are not your concern. If you
are looking for answers, you are not asking yourself the right questions.
* * *
If the bottled water you drink comes from another part of the world, is * * *
Thought for the Day: October 14, 2010
Sexual desire is just energy and there are more ways to release it than the
obvious.
Sexual desire is just energy and there are more ways to release it than the
obvious.
Thought for the Day: October 15, 2010
It feels good when we help people with a sincere and unselfish heart; but if we
help people to feel good, we won't feel good. We must develop a genuine
concern for the welfare of others and when out of this concern for their
welfare we perform acts of kindness and service we in turn will prosper and
rejoice.
* * *
It feels good when we help people with a sincere and unselfish heart; but if we
help people to feel good, we won't feel good. We must develop a genuine
concern for the welfare of others and when out of this concern for their
welfare we perform acts of kindness and service we in turn will prosper and
rejoice.
* * *
Thought for the Day: October 16, 2010
First develop a genuine concern for the welfare of others; then act for the
welfare of others. This is the correct order. This is living the "Bodhisattva
Ideal." In such a way our good deeds do not become a source of ego clinging
and further bondage.
* * *
First develop a genuine concern for the welfare of others; then act for the
welfare of others. This is the correct order. This is living the "Bodhisattva
Ideal." In such a way our good deeds do not become a source of ego clinging
and further bondage.
* * *
* * *
Thought for the Day: October 18, 2010
If you make a mistake and don't acknowledge making it you have made two
mistakes.
* * *
If you make a mistake and don't acknowledge making it you have made two
mistakes.
* * *
Thought for the Day: October 19, 2010
Even in a monastic situation there are times when events arise that conflict
with daily ceremonies and meditation, times when schedules must be adapted
according to circumstances. This is much more true if we are lay people living
in the world and raising families. While set times for our daily rituals is
necessary for steady spiritual growth, we must also be adaptable when other
responsibilities arise and tend to them. There will always be spare time when
we can make up for devotional time lost. Schedules are to serve us, but not
enslave us.
* * *
Even in a monastic situation there are times when events arise that conflict
with daily ceremonies and meditation, times when schedules must be adapted
according to circumstances. This is much more true if we are lay people living
in the world and raising families. While set times for our daily rituals is
necessary for steady spiritual growth, we must also be adaptable when other
responsibilities arise and tend to them. There will always be spare time when
we can make up for devotional time lost. Schedules are to serve us, but not
enslave us.
* * *
Thought for the Day: October 20, 2010
Reducing attachments is the aim of every serious cultivator. It is our
attachments that bind us up and hinder our path to self realization. But, in
our quest to have fewer attachments we should not be led to believe that
material things or high social status are enemies. Indeed, if we had few or no
possessions or had a lowly or disrespectful social status non-attachment would
be meaningless, for there would be nothing to be non- attached to. What
non-attachment does mean, however, is not being attached to one's material,
spiritual, or social achievements, or lack there of. In other words, the danger of
being attached lurks just as strongly for the renunciate with seemingly little to
be attached to as the "successful" person with "everything."
If, as dharma practitioners, we choose to be active in the world, we must do
so with the intention of offering up the fruits of our achievements. This means
that we do not attach a "mark of self" to what we achieve. We engage in the
world with a sense of duty and service, selflessly doing what lies before us
without being attached to the results. Even though we may generate
prosperity and be esteemed by others, our eyes are firmly on our goal and we
do not allow our mind do dwell on or take great pleasure in our material
success.
The same is true for those who choose to live a more humble, less material
lifestyle, whether as a monk or otherwise. If renunciation is attached to the
same negative consequences as one who is attached to his prosperity are sure
to result. In both cases the "attachment" is a burden.
Reducing attachments is the aim of every serious cultivator. It is our
attachments that bind us up and hinder our path to self realization. But, in
our quest to have fewer attachments we should not be led to believe that
material things or high social status are enemies. Indeed, if we had few or no
possessions or had a lowly or disrespectful social status non-attachment would
be meaningless, for there would be nothing to be non- attached to. What
non-attachment does mean, however, is not being attached to one's material,
spiritual, or social achievements, or lack there of. In other words, the danger of
being attached lurks just as strongly for the renunciate with seemingly little to
be attached to as the "successful" person with "everything."
If, as dharma practitioners, we choose to be active in the world, we must do
so with the intention of offering up the fruits of our achievements. This means
that we do not attach a "mark of self" to what we achieve. We engage in the
world with a sense of duty and service, selflessly doing what lies before us
without being attached to the results. Even though we may generate
prosperity and be esteemed by others, our eyes are firmly on our goal and we
do not allow our mind do dwell on or take great pleasure in our material
success.
The same is true for those who choose to live a more humble, less material
lifestyle, whether as a monk or otherwise. If renunciation is attached to the
same negative consequences as one who is attached to his prosperity are sure
to result. In both cases the "attachment" is a burden.
Thought for the Day: October 21, 2010
Yesterday I spoke a little about non-attachment. Since it plays such an
important role in the life of a dharma practitioner I will speak more on the
subject.
What exactly are "attachments?" When most of us think of attachments we
think of attachments to material things, people, and social status. Indeed,
when we set out on the path our initial targets are attachments rooted in
these three. Once we have succeeded in eliminating or significantly curtailing
these attachments, which within Buddhism are called "coarse" attachments
we must face an even more formidable foe called "subtle" attachments.
Subtle attachments are attachments to wrong viewpoints and they are far
more difficult to recognize and eliminate than coarse attachments. While our
ordinary reflective awareness can see how attachment to material things,
people, and status can be a hindrance and undermine our efforts to achieve
our goal of self realization, subtle attachments to wrong views requires deep
meditation and the guidance of a good knowing advisor (Teacher.) Within
Buddhism subtle attachments include the view of an eternal unchanging
essence or soul, a Creator, holding views of eternity or annihilation, believing
in a first cause, and many, many more. These kind of views are subtle
obstructions to enlightenment and must be eliminated. To see these views at
work in our own mind stream requires more than an intellectual
apprehension gained through study of philosophical treatises; which is
helpful, but not enough by itself. We need the gurus guidance and deep
meditation.
* * *
Yesterday I spoke a little about non-attachment. Since it plays such an
important role in the life of a dharma practitioner I will speak more on the
subject.
What exactly are "attachments?" When most of us think of attachments we
think of attachments to material things, people, and social status. Indeed,
when we set out on the path our initial targets are attachments rooted in
these three. Once we have succeeded in eliminating or significantly curtailing
these attachments, which within Buddhism are called "coarse" attachments
we must face an even more formidable foe called "subtle" attachments.
Subtle attachments are attachments to wrong viewpoints and they are far
more difficult to recognize and eliminate than coarse attachments. While our
ordinary reflective awareness can see how attachment to material things,
people, and status can be a hindrance and undermine our efforts to achieve
our goal of self realization, subtle attachments to wrong views requires deep
meditation and the guidance of a good knowing advisor (Teacher.) Within
Buddhism subtle attachments include the view of an eternal unchanging
essence or soul, a Creator, holding views of eternity or annihilation, believing
in a first cause, and many, many more. These kind of views are subtle
obstructions to enlightenment and must be eliminated. To see these views at
work in our own mind stream requires more than an intellectual
apprehension gained through study of philosophical treatises; which is
helpful, but not enough by itself. We need the gurus guidance and deep
meditation.
* * *
Thought for the Day: October 22, 2010
Thought for the Day: October 23, 2010
In as much as we are born with an inhalation and die with an exhalation, the
breath seems worthy of a good deal of attention. And, yet most people pass
through life without giving it a thought; except for yogis and dharma
practitioners, who give it a good deal of attention, in some cases making a
career of watching the breath. The breath is the one reliable teacher that we
all have, and simple mindfulness of breathing can take one from beginning to
advanced stages of meditation. Being mindful and fully aware of breathing in,
when breathing in, and being mindful and fully aware of breathing out, when
breathing out, is a dharma door that will open many more.
* * *
In as much as we are born with an inhalation and die with an exhalation, the
breath seems worthy of a good deal of attention. And, yet most people pass
through life without giving it a thought; except for yogis and dharma
practitioners, who give it a good deal of attention, in some cases making a
career of watching the breath. The breath is the one reliable teacher that we
all have, and simple mindfulness of breathing can take one from beginning to
advanced stages of meditation. Being mindful and fully aware of breathing in,
when breathing in, and being mindful and fully aware of breathing out, when
breathing out, is a dharma door that will open many more.
* * *
Thought for the Day: October 24, 2010
The transformative power of a mantra is dependent on many factors, most
importantly pure intention and single mindedness. If we recite mantras with
an afflictive state of mind, a mind that is jealous, angry, lustful, etc, the
realizing the power of a mantra. The question then arises whether of not a
mantra can help us overcome the afflictive states and reduce our desires; after
all isn't attaining purity one of the reasons we recite mantras. The answer is
The transformative power of a mantra is dependent on many factors, most
mind churning with desires. We are far better off first ridding the mind of
disturbing emotions and desire through analytical reasoning and
contemplation of the consequences of these disturbances. We can also
counter these disturbance through substitution of opposites; where there is
hatred think love and compassion, where there is greed think generosity; and
through our actions, practicing kindness and compassion, and generosity.
Only through the application of the right anecdotes can we make our mind
pure for mantra recitation. Just as we clean a meditation area before we sit
for meditation, so also do we purify our mind and lifestyle so that we can
effectively use mantras.
The transformative power of a mantra is dependent on many factors, most
importantly pure intention and single mindedness. If we recite mantras with
an afflictive state of mind, a mind that is jealous, angry, lustful, etc, the
realizing the power of a mantra. The question then arises whether of not a
mantra can help us overcome the afflictive states and reduce our desires; after
all isn't attaining purity one of the reasons we recite mantras. The answer is
The transformative power of a mantra is dependent on many factors, most
mind churning with desires. We are far better off first ridding the mind of
disturbing emotions and desire through analytical reasoning and
contemplation of the consequences of these disturbances. We can also
counter these disturbance through substitution of opposites; where there is
hatred think love and compassion, where there is greed think generosity; and
through our actions, practicing kindness and compassion, and generosity.
Only through the application of the right anecdotes can we make our mind
pure for mantra recitation. Just as we clean a meditation area before we sit
for meditation, so also do we purify our mind and lifestyle so that we can
effectively use mantras.
are closed to life, you will not even find them in a monastery. If you can find
value in common people; then you will be all the more open to the message
of the great teachers. If, however, you cannot learn from ordinary folks, you
arises out of the mud, the profound dharma often comes from unlikely places
and we must, therefore, be open and cognizant of this truth so that we are a
receptive vessel.
* * *
Thought for the Day: October 26, 2010
Giving creates abundance. Hoarding will perpetuate the sense of lack.
* * *
Giving creates abundance. Hoarding will perpetuate the sense of lack.
* * *
Personal integrity begins by honoring the promises we make to ourselves and
extends from there out to others.
* * *
extends from there out to others.
* * *
* * *
Thought for the Day: October 29, 2010
Thought for the Day: October 30, 2010
Disturbing emotions are rooted in desire and are strong where desire is
strong. If we can find balance within our desires, finding contentment within
what one has, then there will be few disturbing emotions.
If we think of the dharma in lofty philosophical concepts, it may not serve
our purpose as well as thinking of the world we live in as the "Desire
Realm," as the sutras call it, a realm that limits our ability to comprehend the
nature of ourselves and our world as it truly is. As desire decreases so does
selfishness, and when selfishness decreases selflessness arises, and we feel
truly one with our environment and our brothers and sisters who share it
with us. From this we experience genuine peace and happiness, free of desire
and disturbing emotions.
* * *
Disturbing emotions are rooted in desire and are strong where desire is
strong. If we can find balance within our desires, finding contentment within
what one has, then there will be few disturbing emotions.
If we think of the dharma in lofty philosophical concepts, it may not serve
our purpose as well as thinking of the world we live in as the "Desire
Realm," as the sutras call it, a realm that limits our ability to comprehend the
nature of ourselves and our world as it truly is. As desire decreases so does
selfishness, and when selfishness decreases selflessness arises, and we feel
truly one with our environment and our brothers and sisters who share it
with us. From this we experience genuine peace and happiness, free of desire
and disturbing emotions.
* * *
* * *