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Thought for the Day: September 1, 2008
New Age and Self help are not Buddhist teachings, although many pretend
to be. The former teaches how to get on in the world and stay in it; while
the latter teaches how to get on in the world with an aim towards
transcending it.
Buddhism teaches us a path that makes the world a stepping stone to
higher understanding; while New Age and Self-helps' focus on happiness
here and now make the world a stone to eventually trip over. Because
motivation is so important, the Buddha dharma removes all sense of
selfishness from the path and teaches that as long as actions are selfishly
motivated, no matter how righteous they may appear, their results will be
confined to the here and now. Buddhism teaches how to purify actions by
removing the sense of self from them; for unselfish righteousness is a far
superior discipline to self righteousness; and far more difficult. While
Buddhism teaches us how to be happy in the here and now, that is not its
aim. A Buddhist can be very happy in this life and still feel unfulfilled. It is
in fact this sense of un-fulfillment that keeps him pushing on when many
others will think they have arrived.
New Age and Self help are not Buddhist teachings, although many pretend
to be. The former teaches how to get on in the world and stay in it; while
the latter teaches how to get on in the world with an aim towards
transcending it.
Buddhism teaches us a path that makes the world a stepping stone to
higher understanding; while New Age and Self-helps' focus on happiness
here and now make the world a stone to eventually trip over. Because
motivation is so important, the Buddha dharma removes all sense of
selfishness from the path and teaches that as long as actions are selfishly
motivated, no matter how righteous they may appear, their results will be
confined to the here and now. Buddhism teaches how to purify actions by
removing the sense of self from them; for unselfish righteousness is a far
superior discipline to self righteousness; and far more difficult. While
Buddhism teaches us how to be happy in the here and now, that is not its
aim. A Buddhist can be very happy in this life and still feel unfulfilled. It is
in fact this sense of un-fulfillment that keeps him pushing on when many
others will think they have arrived.
Thought for the Day: September 2, 2008
The world we see depends more on how we see it than what we see. When we
awake in the morning and are happy inside that state of mind will color our
day more than clouds in the sky. The starting point on how we see others and
our environment is always how we see ourselves.
Happiness inside depends less on being pleased with what we see than
honest about it. When we use the mirror of our mind to recognize our faults
and contemplate their origins there is hope; and where this is hope there is
happiness. Seeing the possibilities to improve ourselves is in itself a source of
happiness; for we are alive with potential and seeing this is the most
important element of being human.
Our place on the ladder of spiritual evolution should not be a concern; but
what we are doing to move forward should be. No matter how low on the
ladder we are there is room to move forward; and no matter how high we are
we can fall back. Making a wise choice is not only for those in high places.
The world we see depends more on how we see it than what we see. When we
awake in the morning and are happy inside that state of mind will color our
day more than clouds in the sky. The starting point on how we see others and
our environment is always how we see ourselves.
Happiness inside depends less on being pleased with what we see than
honest about it. When we use the mirror of our mind to recognize our faults
and contemplate their origins there is hope; and where this is hope there is
happiness. Seeing the possibilities to improve ourselves is in itself a source of
happiness; for we are alive with potential and seeing this is the most
important element of being human.
Our place on the ladder of spiritual evolution should not be a concern; but
what we are doing to move forward should be. No matter how low on the
ladder we are there is room to move forward; and no matter how high we are
we can fall back. Making a wise choice is not only for those in high places.
Thought for the Day: September 3, 2008
The world can be either a bridge or quicksand depending on how we see it.
Enjoying what comes one's way by chance, without seeking anything, is the
surest way to pass over it without entanglements.
The world can be either a bridge or quicksand depending on how we see it.
Enjoying what comes one's way by chance, without seeking anything, is the
surest way to pass over it without entanglements.
Thought for the Day: September 4, 2008
A set time each day should be set aside for meditation practice. Just as the
physical body needs its daily nourishment to stay healthy, so does our
dharma body. This is why all texts recommend a consistent daily practice.
Sometimes however we may feel unusually overwhelmed by negative
emotions and wonder whether or not it is proper to meditate during these
times. Generally speaking the answer is no. Keep in mind the distinction
between calming the mind and seeing the mind's calm nature. We do not
meditate to calm the mind, but rather to see that the mind is calm. This is a
fundamental difference in attitude towards meditation, and an important
one. If we want to see Mount Everest when it is covered with clouds; we
must wait until the clouds disperse. Likewise, a meditator should not cling
unnecessarily to a daily ritual or the form of a practice. There are times
when we must adapt to our mental landscape and wait things out---jump
in a cold lake or sea, walk in the park, clean the house.....
There are many opportunities to meditate when the mind IS calm, that we
don't take advantage of because it is not our alloted time for meditation. If
we meditate during these times, rather than run off seeking some
unnecessary distraction, we will accumulate merit that will lessen the
propensity to have afflictive emotions. Taking this proactive approach is far
superior to forcing a meditation session when it does not feel right. Never
use force in dharma practice (or anything else, for that matter.)
A set time each day should be set aside for meditation practice. Just as the
physical body needs its daily nourishment to stay healthy, so does our
dharma body. This is why all texts recommend a consistent daily practice.
Sometimes however we may feel unusually overwhelmed by negative
emotions and wonder whether or not it is proper to meditate during these
times. Generally speaking the answer is no. Keep in mind the distinction
between calming the mind and seeing the mind's calm nature. We do not
meditate to calm the mind, but rather to see that the mind is calm. This is a
fundamental difference in attitude towards meditation, and an important
one. If we want to see Mount Everest when it is covered with clouds; we
must wait until the clouds disperse. Likewise, a meditator should not cling
unnecessarily to a daily ritual or the form of a practice. There are times
when we must adapt to our mental landscape and wait things out---jump
in a cold lake or sea, walk in the park, clean the house.....
There are many opportunities to meditate when the mind IS calm, that we
don't take advantage of because it is not our alloted time for meditation. If
we meditate during these times, rather than run off seeking some
unnecessary distraction, we will accumulate merit that will lessen the
propensity to have afflictive emotions. Taking this proactive approach is far
superior to forcing a meditation session when it does not feel right. Never
use force in dharma practice (or anything else, for that matter.)
Thought for the Day: September 5, 2008
Meditation is not the best way to quiet an agitated mind; but it is the best
way to prevent it. An established daily practice is the best guarantee of
peace of mind. Afflictive emotions arise because of karma and often have
very deep and established roots. They often lie dormant, but conditions
may cause them to arise unexpectedly. This is true even for seasoned
meditators; not to mention novices like ourselves. When these emotions
arise the least effective approach is to try to get rid of them (through
meditation, alcohol, shopping, or any other means.) The best approach is
to learn to leave them alone and allow them the space they need to resolve
themselves. To cramp them with meditation, bury them in alcohol or
drugs, or ignore them through distraction will not lead to understanding
their origins.
Rather than lay down afflictive emotions, it is far better to consciously carry
them around. When disturbing emotions arise the first response should be
to look at them with a mind towards understanding why they are arising.
The viewpoint should be one of acceptance rather than rejection. No
matter how unpleasant they may be, we earned them.
Meditation is not the best way to quiet an agitated mind; but it is the best
way to prevent it. An established daily practice is the best guarantee of
peace of mind. Afflictive emotions arise because of karma and often have
very deep and established roots. They often lie dormant, but conditions
may cause them to arise unexpectedly. This is true even for seasoned
meditators; not to mention novices like ourselves. When these emotions
arise the least effective approach is to try to get rid of them (through
meditation, alcohol, shopping, or any other means.) The best approach is
to learn to leave them alone and allow them the space they need to resolve
themselves. To cramp them with meditation, bury them in alcohol or
drugs, or ignore them through distraction will not lead to understanding
their origins.
Rather than lay down afflictive emotions, it is far better to consciously carry
them around. When disturbing emotions arise the first response should be
to look at them with a mind towards understanding why they are arising.
The viewpoint should be one of acceptance rather than rejection. No
matter how unpleasant they may be, we earned them.
Thought for the Day: September 6, 2008
If you believe that you are unhappy because you have few possessions,
having many possessions would multiply that unhappiness.
If you believe that you are unhappy because you have few possessions,
having many possessions would multiply that unhappiness.
Thought for the Day: September 7, 2008
There are as many ways to seek happiness as there are living beings to
attain it. It is the one desire that we all share. The world works on the
assumption that it is attainable by adding something new, whether it is a
person, an object, social status, recognition from others, and many more
external sources. The other assumption is that happiness is already within
us, but we are failing to recognize it; this is the religious point of view.
As dharma practitioners we can appear to be playing the game of the
world; while still not entertaining its a "worldly" assumption. It is not so
important how we appear outwardly, but how we are inwardly; why we do
what we do, what we expect from what we do, what is the basis of our
actions.
There are as many ways to seek happiness as there are living beings to
attain it. It is the one desire that we all share. The world works on the
assumption that it is attainable by adding something new, whether it is a
person, an object, social status, recognition from others, and many more
external sources. The other assumption is that happiness is already within
us, but we are failing to recognize it; this is the religious point of view.
As dharma practitioners we can appear to be playing the game of the
world; while still not entertaining its a "worldly" assumption. It is not so
important how we appear outwardly, but how we are inwardly; why we do
what we do, what we expect from what we do, what is the basis of our
actions.
Thought for the Day: September 8, 2008
Building a dharma practice requires a steady application of effort that is
balanced to meet our goals while working within our ability. Too much
practice is as bad as too little. While complete enlightenment is a goal we
all share; each of us has more immediate limitations to see through which
can be considered short term goals. Becoming a good human being is a
short term goal we all share; but what obstructs that is different for each of
us as individuals. Strengthening our strong points and lifting up our weak
ones are short term goals that lead to long term results.
It is tempting to chase flowers in the sky while ignoring our limitations; but
the dharma was never meant to be an escape from the here and now.
Frankly looking at our human weaknesses and addressing them will make
us worthy of more lofty realizations. A humble attitude full of humility will
make the path easier and more realistic because the goals are within our
ability to attain them.
Building a dharma practice requires a steady application of effort that is
balanced to meet our goals while working within our ability. Too much
practice is as bad as too little. While complete enlightenment is a goal we
all share; each of us has more immediate limitations to see through which
can be considered short term goals. Becoming a good human being is a
short term goal we all share; but what obstructs that is different for each of
us as individuals. Strengthening our strong points and lifting up our weak
ones are short term goals that lead to long term results.
It is tempting to chase flowers in the sky while ignoring our limitations; but
the dharma was never meant to be an escape from the here and now.
Frankly looking at our human weaknesses and addressing them will make
us worthy of more lofty realizations. A humble attitude full of humility will
make the path easier and more realistic because the goals are within our
ability to attain them.
Thought for the Day: September 9, 2008
Money corrupts the Dharma and this is why the Buddha prohibited his
followers for charging a fee for their teaching it. While many teachers argue
otherwise; there are many others who don't and teach on a donation only
basis. My own Teacher, Master Hsuan Hua, came to America penniless and
lectured twice on weekends and once a day during the evenings without
requesting any compensation. It took ten years before his sincerity was
recognized, years when his organization scarcely could function, before his
virtue and merit were rewarded and donations came in that allowed him to
build the largest Buddhist organization in America. I received many
excellent teachings from HH Kusum Lingpa who also never charged a fee.
While it is important to study with good teachers; we don't need to pay
unreasonable fees for the privilege. If the fee seems unreasonable it probably
is. It may be better to cuddle with a good book for the afternoon, than pay
an unreasonable fee.
This being said, it is important to support genuine dharma organizations
and teachers according to our means as this is an excellent way of
cultivating merit and practicing the giving Paramitas.
Money corrupts the Dharma and this is why the Buddha prohibited his
followers for charging a fee for their teaching it. While many teachers argue
otherwise; there are many others who don't and teach on a donation only
basis. My own Teacher, Master Hsuan Hua, came to America penniless and
lectured twice on weekends and once a day during the evenings without
requesting any compensation. It took ten years before his sincerity was
recognized, years when his organization scarcely could function, before his
virtue and merit were rewarded and donations came in that allowed him to
build the largest Buddhist organization in America. I received many
excellent teachings from HH Kusum Lingpa who also never charged a fee.
While it is important to study with good teachers; we don't need to pay
unreasonable fees for the privilege. If the fee seems unreasonable it probably
is. It may be better to cuddle with a good book for the afternoon, than pay
an unreasonable fee.
This being said, it is important to support genuine dharma organizations
and teachers according to our means as this is an excellent way of
cultivating merit and practicing the giving Paramitas.
Thought for the Day: September 10, 2008
Those who blame others know no comfort.
Those who blame others know no comfort.
Thought for the Day: September 11, 2008
Hope is a good thing. The problem with it is that it is often misplaced. A
person stranded in the desert needs water and to hope to find it is not only
natural; but essential for his survival. If he sees a mirage he may think his
prayers have been answered; but upon drawing closer he will find no water.
If he mistakenly concludes that there was water there earlier but is no
longer, then he will likely chase the next mirage hoping to find water.
Hope is a good thing. The problem with it is that it is often misplaced. A
person stranded in the desert needs water and to hope to find it is not only
natural; but essential for his survival. If he sees a mirage he may think his
prayers have been answered; but upon drawing closer he will find no water.
If he mistakenly concludes that there was water there earlier but is no
longer, then he will likely chase the next mirage hoping to find water.
Thought for the Day: September 12, 2008
Everything we do comes out of emptiness and that is why we have an
inexhaustible source of energy. If it were otherwise we would be limited as
our fuel source would one day be exhausted. So why is it that some say,
"Since all is empty, why bother with the discipline that leads to
enlightenment?" This view is rooted in the misunderstanding of emptiness
to mean the absence of the world as we know it. And being deeply attached
to the world, their viewpoint is rooted in fear, not understanding. However,
true emptiness is the realization that the world too is empty. It is those who
hold this view that think, "Since everything is empty, why not practice the
path and engage in the discipline it requires. Since the doer and his actions
are empty, the effort too is empty.
Everything we do comes out of emptiness and that is why we have an
inexhaustible source of energy. If it were otherwise we would be limited as
our fuel source would one day be exhausted. So why is it that some say,
"Since all is empty, why bother with the discipline that leads to
enlightenment?" This view is rooted in the misunderstanding of emptiness
to mean the absence of the world as we know it. And being deeply attached
to the world, their viewpoint is rooted in fear, not understanding. However,
true emptiness is the realization that the world too is empty. It is those who
hold this view that think, "Since everything is empty, why not practice the
path and engage in the discipline it requires. Since the doer and his actions
are empty, the effort too is empty.
Thought for the Day: September 13, 2008
Afflictive emotions do not inherently exist as part of our nature, although
they often seem too. Some may say for example, "I am an angry person," or,
"I am ruled by my emotions," or, "I am a greedy person," or "I am short
tempered," etc. These "qualities" and others , may seem to be part of who
we are, but upon closer examination it will be seen that they are not, but
rather arise through causes and conditions. We can easily prove this to
ourselves. If we examine our mind when a negative emotion is not active and
try to give rise to it, we will have great difficulty. If we believe we are an
angry person, and try to give rise to anger when we are not angry, it will be
impossible. This proves that it is causes and conditions that bring about
negative emotions.
Once we realize that our afflictive emotions are dependent on causes and
conditions, rather than an inherent trait within us, we can begin to
undermine them. This is done by simple mindfulness. When our mind is free
of disturbances we acknowledge the fact that certain conditions could
manifest to disturb our peaceful state and guard against this. This is like a
merchant who guards his goods knowing that they can be easily stolen by
an intruder.
It would be a very foolish merchant who, seeing that no intruders were
nearby thought himself free of danger and wanders off to enjoy himself. The
wise merchant knows that while things may look good, danger could arise
at any moment. He sacrifices his desire to wander about and enjoy himself
so that he can prevent a great loss.
In similar manner, the wise dharma practitioner recognizes the fact that he
must be vigilant during times when things are going well. He doesn't wait
until negative emotions and mental states arise to practice mindfulness.
Instead he wisely practices with diligence all the time and never allows his
mind to engage in frivolous activity and distraction. If he practices in this
way, then when the causes and conditions arise that would expose his
propensity towards anger, greed or other such negativity, he will be
stationed at the door of his mind and easily prevent these conditions from
turning him upside down.
Afflictive emotions do not inherently exist as part of our nature, although
they often seem too. Some may say for example, "I am an angry person," or,
"I am ruled by my emotions," or, "I am a greedy person," or "I am short
tempered," etc. These "qualities" and others , may seem to be part of who
we are, but upon closer examination it will be seen that they are not, but
rather arise through causes and conditions. We can easily prove this to
ourselves. If we examine our mind when a negative emotion is not active and
try to give rise to it, we will have great difficulty. If we believe we are an
angry person, and try to give rise to anger when we are not angry, it will be
impossible. This proves that it is causes and conditions that bring about
negative emotions.
Once we realize that our afflictive emotions are dependent on causes and
conditions, rather than an inherent trait within us, we can begin to
undermine them. This is done by simple mindfulness. When our mind is free
of disturbances we acknowledge the fact that certain conditions could
manifest to disturb our peaceful state and guard against this. This is like a
merchant who guards his goods knowing that they can be easily stolen by
an intruder.
It would be a very foolish merchant who, seeing that no intruders were
nearby thought himself free of danger and wanders off to enjoy himself. The
wise merchant knows that while things may look good, danger could arise
at any moment. He sacrifices his desire to wander about and enjoy himself
so that he can prevent a great loss.
In similar manner, the wise dharma practitioner recognizes the fact that he
must be vigilant during times when things are going well. He doesn't wait
until negative emotions and mental states arise to practice mindfulness.
Instead he wisely practices with diligence all the time and never allows his
mind to engage in frivolous activity and distraction. If he practices in this
way, then when the causes and conditions arise that would expose his
propensity towards anger, greed or other such negativity, he will be
stationed at the door of his mind and easily prevent these conditions from
turning him upside down.
Thought for the Day: September 14, 2008
Unless we are living in a cave or monastery we will have to deal with all the
concerns that some call mundane existence. As dharma practitioners it is
especially important to view these concerns as opportunities rather than
obstructions. Unpleasant circumstances of mortgage payments, job loss,
medical bills, etc., which seem to be such large obstructions to us, would
no doubt be dwarfed by the cold, hunger, and solitude of life in a cave, or
the austere discipline of monastic life under a truly accomplished master. It
is up to each individual to extract meaning from the conditions that govern
his life, avoiding all philosophical rationalizations, and embracing them as
opportunities to practice mindfulness and clarity within adversity --- the
same way a yogi might deal with the difficulties of his life.
Unless we are living in a cave or monastery we will have to deal with all the
concerns that some call mundane existence. As dharma practitioners it is
especially important to view these concerns as opportunities rather than
obstructions. Unpleasant circumstances of mortgage payments, job loss,
medical bills, etc., which seem to be such large obstructions to us, would
no doubt be dwarfed by the cold, hunger, and solitude of life in a cave, or
the austere discipline of monastic life under a truly accomplished master. It
is up to each individual to extract meaning from the conditions that govern
his life, avoiding all philosophical rationalizations, and embracing them as
opportunities to practice mindfulness and clarity within adversity --- the
same way a yogi might deal with the difficulties of his life.
Thought for the Day: September 15, 2008
The causes and conditions that lead one to practice Buddhism are as
varied as people practicing it. Often it is the case, however, that
dissatisfaction with one's material life lead one to Buddhism or another
spiritual path. The Buddha, however, was born a Prince, had a lovely wife
and child, and a Kingdom to inherit. The fact that he had the insight to
doubt the real value of all that he had, renounced it, and set out alone in
his quest for truth is a remarkable testimony of his insight. It should also
be a lesson to those of us who are complacent because we are satisfied with
our lives and see no reason to look deeper. As my teacher often said, "To
enjoy one's blessings, is to exhaust one's blessings."
The causes and conditions that lead one to practice Buddhism are as
varied as people practicing it. Often it is the case, however, that
dissatisfaction with one's material life lead one to Buddhism or another
spiritual path. The Buddha, however, was born a Prince, had a lovely wife
and child, and a Kingdom to inherit. The fact that he had the insight to
doubt the real value of all that he had, renounced it, and set out alone in
his quest for truth is a remarkable testimony of his insight. It should also
be a lesson to those of us who are complacent because we are satisfied with
our lives and see no reason to look deeper. As my teacher often said, "To
enjoy one's blessings, is to exhaust one's blessings."
Thought for the Day: September 16, 2008
The Taoist philosopher Chaung Tse said, "I don't know about doing
things, I just know about leaving things alone." This is often interpreted as
a passive approach to life; but in reality it is every bit as active as it is
passive, in fact it is a perfect balance between the two.
There is a propensity to act that is innate in all of us. This can be easily
seen by our desire to do something even when there is nothing to do. It is
difficult to go against this driving force. Ignoring it generally does not
work; most of us who try are run over by the flood of thoughts and
impulses that arise and we become miserable. But, the Taoist found that if
the mind is properly trained the unconscious momentum to act can be stilled.
It is engaging with life and nature on such an intimate level that no divide
appears that need be bridged. And this is the art of the Taoist and leaving
things alone. It is an active state of mind, not a passive one.
The Taoist philosopher Chaung Tse said, "I don't know about doing
things, I just know about leaving things alone." This is often interpreted as
a passive approach to life; but in reality it is every bit as active as it is
passive, in fact it is a perfect balance between the two.
There is a propensity to act that is innate in all of us. This can be easily
seen by our desire to do something even when there is nothing to do. It is
difficult to go against this driving force. Ignoring it generally does not
work; most of us who try are run over by the flood of thoughts and
impulses that arise and we become miserable. But, the Taoist found that if
the mind is properly trained the unconscious momentum to act can be stilled.
It is engaging with life and nature on such an intimate level that no divide
appears that need be bridged. And this is the art of the Taoist and leaving
things alone. It is an active state of mind, not a passive one.
Thought for the Day: September 17, 2008
Most of us have looked through what are now old fashion cameras, the
kind that are focused by turning a ring on the lens barrel. If so, we have
noticed that as we turn the ring we can control the clarity of the image we
see in the view finder. What the lens is doing is focusing the light so that
the image that hits the film (or in modern digital cameras, the Charge
Coupled Device, or, CCD,) represents the image we see with our eye
(unless we are looking for some artsy effect.) The camera does not create a
new image, but represents one that is already there.
In similar manner, when we practice meditation we are focusing our mind
by gathering together many scattered thoughts, impulses, emotions,
perceptions, so that our mind can become like a mirror that reflects the
true nature of the world that we live in, our mind. Like a camera, it
accomplishes this not by adding anything new, but rather by focusing what
is already available (but out of focus.) It is important to bear this in mind
because the temptation is strong to regard meditation as an imputed state
whereby we overlay the world with some view of it that we create out of our
meditation. This is not the way it is.
Most of us have looked through what are now old fashion cameras, the
kind that are focused by turning a ring on the lens barrel. If so, we have
noticed that as we turn the ring we can control the clarity of the image we
see in the view finder. What the lens is doing is focusing the light so that
the image that hits the film (or in modern digital cameras, the Charge
Coupled Device, or, CCD,) represents the image we see with our eye
(unless we are looking for some artsy effect.) The camera does not create a
new image, but represents one that is already there.
In similar manner, when we practice meditation we are focusing our mind
by gathering together many scattered thoughts, impulses, emotions,
perceptions, so that our mind can become like a mirror that reflects the
true nature of the world that we live in, our mind. Like a camera, it
accomplishes this not by adding anything new, but rather by focusing what
is already available (but out of focus.) It is important to bear this in mind
because the temptation is strong to regard meditation as an imputed state
whereby we overlay the world with some view of it that we create out of our
meditation. This is not the way it is.
Thought for the Day: September 18, 2008
To do something simply because that is what we are in the habit of doing
is not a good reason. Habits can be changed and often should be. They
should be frequently examined to see if there are more profitable forms of
behaviour that we can engage in and form better habits. Some, for
example, may read the news paper everyday after work and consider the
time sacred. If we consider replacing this with helping our child with their
homework we should not feel threatened. The grooves we have in our
mind can easily become ruts if we do not frequently examine them and
remain open for change.
To do something simply because that is what we are in the habit of doing
is not a good reason. Habits can be changed and often should be. They
should be frequently examined to see if there are more profitable forms of
behaviour that we can engage in and form better habits. Some, for
example, may read the news paper everyday after work and consider the
time sacred. If we consider replacing this with helping our child with their
homework we should not feel threatened. The grooves we have in our
mind can easily become ruts if we do not frequently examine them and
remain open for change.
Thought for the Day: September 19, 2008
My Teacher often said, "Everything is OK." A lot of people use this
expression, but he meant something very different from most of us. My
Teacher was never moved inside, no matter what was going on outside.
He moved through the world of ever changing appearances, but never
lost his center. Those of us who lived close to him often marveled at this
as we were often turned upside down by conditions and circumstances;
ever leaving our center and having to reclaim it. But he could extend
himself into the myriad affairs that running a large monastic institution
entails, while never once losing mindfulness. This was a powerful daily
lesson for all of us.
My Teacher often said, "Everything is OK." A lot of people use this
expression, but he meant something very different from most of us. My
Teacher was never moved inside, no matter what was going on outside.
He moved through the world of ever changing appearances, but never
lost his center. Those of us who lived close to him often marveled at this
as we were often turned upside down by conditions and circumstances;
ever leaving our center and having to reclaim it. But he could extend
himself into the myriad affairs that running a large monastic institution
entails, while never once losing mindfulness. This was a powerful daily
lesson for all of us.
Thought for the Day: September 20, 2008
The wonderful dharma the Buddha taught was never one of negation (of
the everyday world we live in.) Its aim is rather to understand it in the
right way, and understanding something can never result from negating
it from the start. Because our understanding of Buddhism is so
intertwined with our understanding of the world, our effort should be
towards seeing the principles of Buddhism working in our everyday
mundane existence. Often practitioners lose sight of this and draw a
demarcation line between what they perceive as their everyday life and
their life as a dharma practitioner. . This boundary should be demolished.
The wonderful dharma the Buddha taught was never one of negation (of
the everyday world we live in.) Its aim is rather to understand it in the
right way, and understanding something can never result from negating
it from the start. Because our understanding of Buddhism is so
intertwined with our understanding of the world, our effort should be
towards seeing the principles of Buddhism working in our everyday
mundane existence. Often practitioners lose sight of this and draw a
demarcation line between what they perceive as their everyday life and
their life as a dharma practitioner. . This boundary should be demolished.
Thought for the Day: September 21, 2008
The study of Buddhism is to learn to ask the right questions rather than
to find answers.
The study of Buddhism is to learn to ask the right questions rather than
to find answers.
Thought for the Day: September 22, 2008
Removing selfishness and clinging from a dharma practice is perhaps
one of the most difficult chore we face on the Path. This is because the
Path itself becomes an object of clinging from the day we begin to walk
it.
Removing selfishness and clinging from a dharma practice is perhaps
one of the most difficult chore we face on the Path. This is because the
Path itself becomes an object of clinging from the day we begin to walk
it.
Thought for the Day: September 23, 2008
Effort brings clarity. If we apply great effort to practice what we do
understand, rather than get hopelessly entangled trying to figure out
what we don't, our questions will be answered in do time.
Effort brings clarity. If we apply great effort to practice what we do
understand, rather than get hopelessly entangled trying to figure out
what we don't, our questions will be answered in do time.
Thought for the Day: September 24, 2008
A single Truth well studied can open many doors; but the study of
many doors (of practice) often dissipates one's energy. If we don't
understand something, that does not mean that we should run to
something else, and thus accumulate a lot of information we don't
understand. It is better to try to understand what it is that we don't
understand and see if we can find something that explains it better.
Often we will find that viewed from another angle we can understand.
So, it is important to maintain a tight focus and know the difference
from seeking to know something completely different (giving up,) and
staying on the same track.
A single Truth well studied can open many doors; but the study of
many doors (of practice) often dissipates one's energy. If we don't
understand something, that does not mean that we should run to
something else, and thus accumulate a lot of information we don't
understand. It is better to try to understand what it is that we don't
understand and see if we can find something that explains it better.
Often we will find that viewed from another angle we can understand.
So, it is important to maintain a tight focus and know the difference
from seeking to know something completely different (giving up,) and
staying on the same track.
Thought for the Day: September 25, 2008
Faith is the foundation of practice; without it practice is impossible.
Faith like many other qualities must be cultivated through study,
meditation and visiting good teachers. If we do this we will avoid the
defects of misplaced faith. The Buddha is the embodiment of the
dharma that he taught. Having faith in the Buddha without studying
the dharma is pointless and blind; something the Buddha
painstakingly warned his students to guard themselves against.
Faith is the foundation of practice; without it practice is impossible.
Faith like many other qualities must be cultivated through study,
meditation and visiting good teachers. If we do this we will avoid the
defects of misplaced faith. The Buddha is the embodiment of the
dharma that he taught. Having faith in the Buddha without studying
the dharma is pointless and blind; something the Buddha
painstakingly warned his students to guard themselves against.
Thought for the Day: September 26, 2008
If we keep our practice of Buddhism to ourselves it will not become an
obstructing source of pride. If others view us as a good human being,
that is enough.
If we keep our practice of Buddhism to ourselves it will not become an
obstructing source of pride. If others view us as a good human being,
that is enough.
Thought for the Day: September 28, 2008
The mind is continuously being blown about by a desire to have the
latest thing, often without consideration of whether or not it will serve
us or how it will. I found myself thinking very seriously the other day
about Nikon's D700 camera and all its functions the other day, without
a thought of whether these latest functions are something I need for my
(amateur) level of photography. It is this kind of restlessness of the
mind that leads us to accumulate a lot of stuff that sits around.
When this habitual restlessness extends into Dharma practice it leads
practitioners to accumulate a lot of teachings, initiations, and books
that they often do not benefit from or (at worst) increase their
confusion. Rather than chase this teaching and that, it is far better to
practice a simple teaching well, until it is penetrated, and move on as
we feel necessary or as our teacher advises.
The mind is continuously being blown about by a desire to have the
latest thing, often without consideration of whether or not it will serve
us or how it will. I found myself thinking very seriously the other day
about Nikon's D700 camera and all its functions the other day, without
a thought of whether these latest functions are something I need for my
(amateur) level of photography. It is this kind of restlessness of the
mind that leads us to accumulate a lot of stuff that sits around.
When this habitual restlessness extends into Dharma practice it leads
practitioners to accumulate a lot of teachings, initiations, and books
that they often do not benefit from or (at worst) increase their
confusion. Rather than chase this teaching and that, it is far better to
practice a simple teaching well, until it is penetrated, and move on as
we feel necessary or as our teacher advises.
Thought for the Day: September 28, 2008
If one's discipline is pure one always has a clear conscience and is not
weighted down by doubt. If one's discipline is not pure one will have
little faith in oneself. This is why discipline is the foundation of all
schools of Buddhism. Even if it seems one is making no progress on
the path, if one is keeping pure discipline one will never doubt one's
ability to eventually move forward. But, if discipline is not intact, the
lack of progress will create a doubt of the worthiness of oneself and the
path that will lead one to abandon practice completely.
If one's discipline is pure one always has a clear conscience and is not
weighted down by doubt. If one's discipline is not pure one will have
little faith in oneself. This is why discipline is the foundation of all
schools of Buddhism. Even if it seems one is making no progress on
the path, if one is keeping pure discipline one will never doubt one's
ability to eventually move forward. But, if discipline is not intact, the
lack of progress will create a doubt of the worthiness of oneself and the
path that will lead one to abandon practice completely.
Thought for the Day: September 29, 2008
If the world is viewed as a canvas to apply our understanding of the
dharma, it will become a valuable aid that reflects our understanding
and where we need to work harder. The everyday affairs of our ordinary
life, when rightly viewed, is a reliable mirror that reflects the truth of
the Buddha's teaching and the progress we are making on the path (or
lack.) It is a far easier way of judging our practice than our experience
in meditation because it is less subject to distorted interpretation and
erroneous imputation.
If the world is viewed as a canvas to apply our understanding of the
dharma, it will become a valuable aid that reflects our understanding
and where we need to work harder. The everyday affairs of our ordinary
life, when rightly viewed, is a reliable mirror that reflects the truth of
the Buddha's teaching and the progress we are making on the path (or
lack.) It is a far easier way of judging our practice than our experience
in meditation because it is less subject to distorted interpretation and
erroneous imputation.
Thought for the Day: September 30, 2008
Our work, whatever it may be, is an opportunity to practice
mindfulness, truthfulness, and develop virtue, ethics, and integrity.
Sometimes these efforts will clash with ambitions that call on us to
sacrifice our inner goals for success in the work place. This is why it is
important to build a strong base in oneself and root one's beliefs in
knowledge of the dharma. Following this viewpoint, we will not be
blown about by every "opportunity" that presents itself; because we will
realize that essentially they are all equal.
Our work, whatever it may be, is an opportunity to practice
mindfulness, truthfulness, and develop virtue, ethics, and integrity.
Sometimes these efforts will clash with ambitions that call on us to
sacrifice our inner goals for success in the work place. This is why it is
important to build a strong base in oneself and root one's beliefs in
knowledge of the dharma. Following this viewpoint, we will not be
blown about by every "opportunity" that presents itself; because we will
realize that essentially they are all equal.