Thought for the Day: September 1, 2009
We tend to think that we always must be doing something, and when a gap appears in our day we
immediately want to fill it. Is it not possible that doing nothing is a viable option? Are there not times
when we should recognize the value of leaving ourselves alone? Personal growth needs space to grow
into and these empty times give us that space, space that is often wasted.
*** *** ***
We tend to think that we always must be doing something, and when a gap appears in our day we
immediately want to fill it. Is it not possible that doing nothing is a viable option? Are there not times
when we should recognize the value of leaving ourselves alone? Personal growth needs space to grow
into and these empty times give us that space, space that is often wasted.
*** *** ***
Thought for the Day: September 2, 2009
As a novice practitioner of meditation I developed some skill in sitting for long periods of time in
meditation. While living at a monastery in the Himalayas, I spent a year meditating all day everyday.
The abbot of the Monastery, Sangye Tenzin Lama, one day said to me that I was practicing balu gom, or,
bear meditation. He went on to talk about bears in hibernation and it was one of the best teaching on
meditation I had ever received. He made it very clear that my mistaken way of practicing meditation
would "bear" no fruit (no pun intended.)
The reason this teaching had such a profound influence upon me was not so much what was said, but
where the words were coming from. The Abbot actually pitied me. He knew the difference between
correct and incorrect meditation and his words were rooted in wisdom and compassion. He was not
criticizing me, but teaching me.
The importance of having good teachers cannot be underestimated. Had similar words come from one
without true understanding it would not have influenced me as it did. I would have heard it as a
criticism rather than compassionate instruction.
*** *** ***
As a novice practitioner of meditation I developed some skill in sitting for long periods of time in
meditation. While living at a monastery in the Himalayas, I spent a year meditating all day everyday.
The abbot of the Monastery, Sangye Tenzin Lama, one day said to me that I was practicing balu gom, or,
bear meditation. He went on to talk about bears in hibernation and it was one of the best teaching on
meditation I had ever received. He made it very clear that my mistaken way of practicing meditation
would "bear" no fruit (no pun intended.)
The reason this teaching had such a profound influence upon me was not so much what was said, but
where the words were coming from. The Abbot actually pitied me. He knew the difference between
correct and incorrect meditation and his words were rooted in wisdom and compassion. He was not
criticizing me, but teaching me.
The importance of having good teachers cannot be underestimated. Had similar words come from one
without true understanding it would not have influenced me as it did. I would have heard it as a
criticism rather than compassionate instruction.
*** *** ***
Thought for the Day: September 3, 2009
Dharma organizations sometimes lose focus on Buddhism and become mere organizations for social
networking. Often an accomplished master only visits the organizations under his umbrella once or
twice a year and it is easy in his absence for his followers to lose discipline. Forming a sangha and being
a member of one is very beneficial and the Buddha urged his followers to do so; but it is up to the
sangha to make sure it remains a sangha through dedication to study, meditation, and pure conduct.
*** *** ***
Dharma organizations sometimes lose focus on Buddhism and become mere organizations for social
networking. Often an accomplished master only visits the organizations under his umbrella once or
twice a year and it is easy in his absence for his followers to lose discipline. Forming a sangha and being
a member of one is very beneficial and the Buddha urged his followers to do so; but it is up to the
sangha to make sure it remains a sangha through dedication to study, meditation, and pure conduct.
*** *** ***
Thought for the Day: September 5, 2009
A reader asked me to describe "Bear Meditation" described in a "Thought" a few days ago. Here goes:
mind no longer engages in conceptualization, it seems logical that we should arrive at a blank state of
mind no longer engages in conceptualization, it seems logical that we should arrive at a blank state of
mind, or dull emptiness, and, unfortunately, many people do. However, in this state, but rather essential
nature, no longer veiled by conceptualization, physical forms, sights, tastes, and so forth.
correctMeditation is not just closing doors to perception, like stepping into a closet and forgetting the
practice will not leave one but it is seeing forms without the eyes, hearing sounds without the ears, in
this state, but rather introduce one to a state of clear, bright, knowing, awareness of the mind's essential
nature, no longer veiled by conceptualization, physical forms, sights, tastes, and so forth. Meditation is
not just closing doors to perception, like stepping into a closet and forgetting the world, but it is seeing
forms without the eyes, hearing sounds without the ears, using the mind without and conceptualizing,
in short, using our faculties in a new way. Meditation is a positive experience not correct derived from
negation. We do not meditate to negate the world, but rather truly see it. The world and our thoughts
are like a mirror to help us do that; but unfortunately many are so tangled up in the world enable us to
recognize the mirror like quality of a single passing thought, or perception.
and thoughts that we fail to see this. It is
correct mediation that can free us of this entanglement and enable us to recognize the mirror like quality
of a single passing thought, or perception.
*** *** ***
A reader asked me to describe "Bear Meditation" described in a "Thought" a few days ago. Here goes:
mind no longer engages in conceptualization, it seems logical that we should arrive at a blank state of
mind no longer engages in conceptualization, it seems logical that we should arrive at a blank state of
mind, or dull emptiness, and, unfortunately, many people do. However, in this state, but rather essential
nature, no longer veiled by conceptualization, physical forms, sights, tastes, and so forth.
correctMeditation is not just closing doors to perception, like stepping into a closet and forgetting the
practice will not leave one but it is seeing forms without the eyes, hearing sounds without the ears, in
this state, but rather introduce one to a state of clear, bright, knowing, awareness of the mind's essential
nature, no longer veiled by conceptualization, physical forms, sights, tastes, and so forth. Meditation is
not just closing doors to perception, like stepping into a closet and forgetting the world, but it is seeing
forms without the eyes, hearing sounds without the ears, using the mind without and conceptualizing,
in short, using our faculties in a new way. Meditation is a positive experience not correct derived from
negation. We do not meditate to negate the world, but rather truly see it. The world and our thoughts
are like a mirror to help us do that; but unfortunately many are so tangled up in the world enable us to
recognize the mirror like quality of a single passing thought, or perception.
and thoughts that we fail to see this. It is
correct mediation that can free us of this entanglement and enable us to recognize the mirror like quality
of a single passing thought, or perception.
*** *** ***
Thought for the Day: September 6, 2009
Picking up a heavy weight and doing nothing with it will not develop strong muscles; nor will picking
up a feather and moving it about accomplish much; but if we pick up a weight that is not too heavy nor
too light and move it about we are sure to get results. Every bodybuilder knows the importance of
neither over taxing himself nor under challenging himself. As dharma practitioners we should work on
ourselves in the same way, by finding that balance that gets results.
*** *** ***
Picking up a heavy weight and doing nothing with it will not develop strong muscles; nor will picking
up a feather and moving it about accomplish much; but if we pick up a weight that is not too heavy nor
too light and move it about we are sure to get results. Every bodybuilder knows the importance of
neither over taxing himself nor under challenging himself. As dharma practitioners we should work on
ourselves in the same way, by finding that balance that gets results.
*** *** ***
Thought for the Day: September 7, 2009
The power of receiving instructions from a truly realized master should be fully appreciated. When one
free of lust and anger, for example, tells us to free ourselves of it, the task actually seems doable, rather
than out of reach. Their words have a life of their own, like seeds that enter within us and grow. This is
true even of the books they write, which will guide us as no others can, if we pay attention and try to
apply their teachings. The reason a Masters words are so powerful is because of the vows they have
made to teach and transform living beings and the purity of their intention based in realization.
In our effort to recognize a good teacher, in addition to his (or her) conduct, we should examine the
teachings offered. A good Buddhist teacher does not simply invent his own teachings, but roots them in
authentic scripture. It should always be evident that the root is in what the Buddha taught and not
simply a New Age creation packaged as Buddhism. A good teacher would never compromise the
original teachings (in an effort) to have greater appeal to his modern audience; which is not the same as
saying he does not have the ability to make authentic teachings appealing. In fact, the strength of a good
teacher is his ability to make what otherwise might seem meant for a former time, relevant in our
modern world.
*** *** ***
The power of receiving instructions from a truly realized master should be fully appreciated. When one
free of lust and anger, for example, tells us to free ourselves of it, the task actually seems doable, rather
than out of reach. Their words have a life of their own, like seeds that enter within us and grow. This is
true even of the books they write, which will guide us as no others can, if we pay attention and try to
apply their teachings. The reason a Masters words are so powerful is because of the vows they have
made to teach and transform living beings and the purity of their intention based in realization.
In our effort to recognize a good teacher, in addition to his (or her) conduct, we should examine the
teachings offered. A good Buddhist teacher does not simply invent his own teachings, but roots them in
authentic scripture. It should always be evident that the root is in what the Buddha taught and not
simply a New Age creation packaged as Buddhism. A good teacher would never compromise the
original teachings (in an effort) to have greater appeal to his modern audience; which is not the same as
saying he does not have the ability to make authentic teachings appealing. In fact, the strength of a good
teacher is his ability to make what otherwise might seem meant for a former time, relevant in our
modern world.
*** *** ***
Thought for the Day: September 8, 2009
is coming from our own side --- the same for all disturbing emotions.
is coming from our own side --- the same for all disturbing emotions.
Today, while listening to a recording of HH Dali Lama, he spoke of a talk he had with a psychologist
who told him that eighty percent of the anger experienced by an individual towards another is coming
from his own side. The twenty percent coming from the object's side is blown up by the imagination
and a small flame is turned into a roaring blaze.
Meditation can help us to create self-awareness that will act as an early warning system that will enable
us to detect potentially harmful patterns of thought before they gain the strength to hopelessly entangle
us in negativity. We will be able to recognize a small blaze and extinguish it before becoming engulfed
in it.
When we practice meditation, we naturally want to develop good qualities; but if we spend a lot of
energy disengaging from lustful, greedy, and angry thoughts, etc, we will have little energy left over to
get to the positive aspects of meditation. To help us avoid this pitfall is one of the reasons the Buddha
urged his disciples to cultivate constant mindfulness.
*** *** ***
is coming from our own side --- the same for all disturbing emotions.
is coming from our own side --- the same for all disturbing emotions.
Today, while listening to a recording of HH Dali Lama, he spoke of a talk he had with a psychologist
who told him that eighty percent of the anger experienced by an individual towards another is coming
from his own side. The twenty percent coming from the object's side is blown up by the imagination
and a small flame is turned into a roaring blaze.
Meditation can help us to create self-awareness that will act as an early warning system that will enable
us to detect potentially harmful patterns of thought before they gain the strength to hopelessly entangle
us in negativity. We will be able to recognize a small blaze and extinguish it before becoming engulfed
in it.
When we practice meditation, we naturally want to develop good qualities; but if we spend a lot of
energy disengaging from lustful, greedy, and angry thoughts, etc, we will have little energy left over to
get to the positive aspects of meditation. To help us avoid this pitfall is one of the reasons the Buddha
urged his disciples to cultivate constant mindfulness.
*** *** ***
Thought for the Day: September 9, 2009
Yesterday's thought talked about disturbing emotions such as anger, greed, lust, etc., and the
importance of eliminating them through proper mindfulness. Today, we will talk about laxity , which
though not a disturbing emotion, is nevertheless a mental state to be avoided.
Mental laxity is often overlooked because it is generally not harmful in the way that coarse disturbing
emotions are. For example, we may be thinking about sewing, what we ate for diner yesterday, a movie
we watched a few days earlier, etc., in general thoughts that don't stir up either negativity, or positive
engagement or inspiration. Musing about this and that is laxity.
As dharma practitioners we must learn to engage our mind in a positive stream of inquiry all the time.
While this may be the goal, in practice it takes years of study and meditation to accomplish. Before we
arrive at this state, it is natural to fall into laxity; it is a way for the mind to relax, and replenish itself.
But, too much laxity, and we are failing to utilize our mind to its fullest potential. Finding the balance
essential to growth is accomplished through mindfulness that recognizes when laxity is in excess,
withdraws from needless wandering, and sets the mind once again on inquiry.
*** *** ***
Yesterday's thought talked about disturbing emotions such as anger, greed, lust, etc., and the
importance of eliminating them through proper mindfulness. Today, we will talk about laxity , which
though not a disturbing emotion, is nevertheless a mental state to be avoided.
Mental laxity is often overlooked because it is generally not harmful in the way that coarse disturbing
emotions are. For example, we may be thinking about sewing, what we ate for diner yesterday, a movie
we watched a few days earlier, etc., in general thoughts that don't stir up either negativity, or positive
engagement or inspiration. Musing about this and that is laxity.
As dharma practitioners we must learn to engage our mind in a positive stream of inquiry all the time.
While this may be the goal, in practice it takes years of study and meditation to accomplish. Before we
arrive at this state, it is natural to fall into laxity; it is a way for the mind to relax, and replenish itself.
But, too much laxity, and we are failing to utilize our mind to its fullest potential. Finding the balance
essential to growth is accomplished through mindfulness that recognizes when laxity is in excess,
withdraws from needless wandering, and sets the mind once again on inquiry.
*** *** ***
Thought for the Day: September 10, 2009
Kabir was one of India's greatest philosophers, mystic, and poet. He lived the simple life of a basket
weaver on the streets of Calcutta, and remained there even as his fame spread throughout the world. It
was in fact basket weaving that inspired many of his poems and analogies he used in his philosophical
treatises. Kabir is not unique in maintaining a humble lifestyle even after developing enlightened
insight; there are many such examples.
One of the most helpful realizations we may have as dharma practitioners is the realization that
wherever we may happen to be is probably the best place to accomplish the task. Jobs, family, a busy
city, etc., are either hindrances or doors. For Kabir the bustling streets of Calcutta was a window for
him to study human nature and his basket weaving taught him mindfulness. A peaceful cave to retreat
to may have tempted others to flee work and the city, but not Kabir who was not lured by fanciful
thoughts of retreat into quietude. For him, what is true is true anywhere at any time, and it was this
truth that he set his sights upon.
It is human nature to think that somewhere else is better than where we are. Mountain people flee to
the cities, city people long for the mountains. It is just the restless mind seeking distraction.
Unfortunately, many mountain people never leave the mountains, yet continually dream of the city;
while many city people, dream of mountains, yet never leave the city. They spend a lifetime dreaming
about being somewhere else, and it is this dream that obscures the true worth of where they are.
*** *** ***
Kabir was one of India's greatest philosophers, mystic, and poet. He lived the simple life of a basket
weaver on the streets of Calcutta, and remained there even as his fame spread throughout the world. It
was in fact basket weaving that inspired many of his poems and analogies he used in his philosophical
treatises. Kabir is not unique in maintaining a humble lifestyle even after developing enlightened
insight; there are many such examples.
One of the most helpful realizations we may have as dharma practitioners is the realization that
wherever we may happen to be is probably the best place to accomplish the task. Jobs, family, a busy
city, etc., are either hindrances or doors. For Kabir the bustling streets of Calcutta was a window for
him to study human nature and his basket weaving taught him mindfulness. A peaceful cave to retreat
to may have tempted others to flee work and the city, but not Kabir who was not lured by fanciful
thoughts of retreat into quietude. For him, what is true is true anywhere at any time, and it was this
truth that he set his sights upon.
It is human nature to think that somewhere else is better than where we are. Mountain people flee to
the cities, city people long for the mountains. It is just the restless mind seeking distraction.
Unfortunately, many mountain people never leave the mountains, yet continually dream of the city;
while many city people, dream of mountains, yet never leave the city. They spend a lifetime dreaming
about being somewhere else, and it is this dream that obscures the true worth of where they are.
*** *** ***
Thought for the Day: September 11, 2009
body. Other times we may think "I" have a terrible cold, considering the body as something one
possesses. We may think, "I" will jump in the river and splash around, thinking the "I" is the possesses.
We may think, "I" will jump in the river and splash around, thinking the "I" is the appropriator of the
body, as a puppet master is of a puppet. We may think, "I" am angry, thinking of the "I" as the
conceptualizing mind. We may think of "I" as a self induced mental state or psychic experience,
confusing a passing flash of insight for the "I."
experience, confusing a passing flash of insight for the "I."
There are several ways that the "I" arises mixed up with an infinite number of thoughts. But, the most
important thing to realize is when the mere arising of "I" moves a step forward and becomes associated
with desire. Once this happens entanglement follows. The exercise of watching the "I" is to help us
avoid this extra step that moves us from "observer" to "doer" to "entangled."
*** *** ***
body. Other times we may think "I" have a terrible cold, considering the body as something one
possesses. We may think, "I" will jump in the river and splash around, thinking the "I" is the possesses.
We may think, "I" will jump in the river and splash around, thinking the "I" is the appropriator of the
body, as a puppet master is of a puppet. We may think, "I" am angry, thinking of the "I" as the
conceptualizing mind. We may think of "I" as a self induced mental state or psychic experience,
confusing a passing flash of insight for the "I."
experience, confusing a passing flash of insight for the "I."
There are several ways that the "I" arises mixed up with an infinite number of thoughts. But, the most
important thing to realize is when the mere arising of "I" moves a step forward and becomes associated
with desire. Once this happens entanglement follows. The exercise of watching the "I" is to help us
avoid this extra step that moves us from "observer" to "doer" to "entangled."
*** *** ***
Thought for the Day: September 12, 2009
Everyone likes to invest in a sure thing; but there is one sure thing that very few people have the
wisdom to invest in: death. Unless we have the good fortune of meeting a good knowing advisor it is
unlikely we will think much about death until it is knocking at our door. Then it is too late because
death bed conversions are powerless to change a lifetime of misguided actions. This is the plight of
living beings and why we turn endlessly on the wheel of birth and death.
If we have had the good fortune to meet a teacher or friend who has inspired us to practice the dharma
we have a great advantage and should honor it. It is very difficult to come to the path and once it is
pointed out to us if we don't walk it it is a real pity. If we put forth a little effort however, we will find
that what seemed so out of reach is really within the realm of possibilities, as we plug into a source of
energy we never were aware existed. If you walk ten feet towards the Buddha, he will walk twenty feet
towards you.
*** *** ***
Everyone likes to invest in a sure thing; but there is one sure thing that very few people have the
wisdom to invest in: death. Unless we have the good fortune of meeting a good knowing advisor it is
unlikely we will think much about death until it is knocking at our door. Then it is too late because
death bed conversions are powerless to change a lifetime of misguided actions. This is the plight of
living beings and why we turn endlessly on the wheel of birth and death.
If we have had the good fortune to meet a teacher or friend who has inspired us to practice the dharma
we have a great advantage and should honor it. It is very difficult to come to the path and once it is
pointed out to us if we don't walk it it is a real pity. If we put forth a little effort however, we will find
that what seemed so out of reach is really within the realm of possibilities, as we plug into a source of
energy we never were aware existed. If you walk ten feet towards the Buddha, he will walk twenty feet
towards you.
*** *** ***
Thought for the Day: September 13, 2009
Some people think that meditation is simply letting go of thoughts as soon as they arise and making the
mind vast like empty space. The reason they think like this is because they failed to read the rest of the
instructions that go along with this teaching. They become serial thought releasers, busy releasing each and
every thought that pops in their mind, or like the penny arcade shooter, whose pop-up target arises
again and again, no matter how many times he shoots it down.
Clearly it is not enough to simply let go of thoughts when they arise and consider this meditation. This
is a big mistake. It is like someone who thinks that practicing celibacy will end lust.
Our meditation should have a very strong pro-active aspect. We should maintain a strong flow of
inquiry that feels like a burning question mark inside that absorbs us into it. If we can become
absorbed in this way there will be no thoughts to knock down because there will be no room for them
to arise.
*** *** ***
Some people think that meditation is simply letting go of thoughts as soon as they arise and making the
mind vast like empty space. The reason they think like this is because they failed to read the rest of the
instructions that go along with this teaching. They become serial thought releasers, busy releasing each and
every thought that pops in their mind, or like the penny arcade shooter, whose pop-up target arises
again and again, no matter how many times he shoots it down.
Clearly it is not enough to simply let go of thoughts when they arise and consider this meditation. This
is a big mistake. It is like someone who thinks that practicing celibacy will end lust.
Our meditation should have a very strong pro-active aspect. We should maintain a strong flow of
inquiry that feels like a burning question mark inside that absorbs us into it. If we can become
absorbed in this way there will be no thoughts to knock down because there will be no room for them
to arise.
*** *** ***
Thought for the Day: September 14, 2009
The vinaya is one basket of the three baskets of the Buddha's teachings known as the Trippitika, which
literally means the Three Baskets. The other two baskets are the sutras, original teachings spoken by the
Buddha, and the shastras, commentaries on those teachings by illumined Buddhist masters.
The vinaya is principally concerned with rules of conduct and is considered to be the foundation of all
Buddhist practice. There are many levels of maintaining precepts, the principle concern of the vinaya,
and while good conduct is essential, that is only the first step. If merely the outward form of discipline
is maintained, we will feel as if we are living in a prison. We must strive to maintain precepts on an
inner level where not only is our conduct pure and free of transgression; but even on the mental level
we do not give rise to thoughts that are in violation of the precepts. If we do the additional work
necessary to cultivate this inner discipline, we will experience a sense of ease and our exemplary
conduct will be uncontrived and natural.
*** *** ***
The vinaya is one basket of the three baskets of the Buddha's teachings known as the Trippitika, which
literally means the Three Baskets. The other two baskets are the sutras, original teachings spoken by the
Buddha, and the shastras, commentaries on those teachings by illumined Buddhist masters.
The vinaya is principally concerned with rules of conduct and is considered to be the foundation of all
Buddhist practice. There are many levels of maintaining precepts, the principle concern of the vinaya,
and while good conduct is essential, that is only the first step. If merely the outward form of discipline
is maintained, we will feel as if we are living in a prison. We must strive to maintain precepts on an
inner level where not only is our conduct pure and free of transgression; but even on the mental level
we do not give rise to thoughts that are in violation of the precepts. If we do the additional work
necessary to cultivate this inner discipline, we will experience a sense of ease and our exemplary
conduct will be uncontrived and natural.
*** *** ***
Thought for the Day: September 15, 2009
Buddhism's main concern with the phenomenal world is not whether it exists or not, but rather the
mode of its existence. When a Buddhist says that all things are empty, he is not denying their existence;
but rather denying that they exist the way we perceive them. We perceive objects as real and possessing
various qualities. Attachment and aversion arises because of this. We think this is beautiful, this is
desirable, without understanding that we are imputing these qualities upon objects that do not possess
these qualities. We may think that the tree has beautiful flowers, branches, leaves, bark, etc., and that
this it is a good place to slumber beneath on a cool balmy afternoon. The tree seems very real indeed;
until we take a moment to consider what the tree would be like without its branches, leaves, trunk, etc.
If the tree has branches leaves, trunk, etc, it is the same as saying that it possesses these things. But, if
we search for the tree beyond its various components, we simply cannot find it. In other words, if we
search for the possessor of the possessions, it cannot be found. Its existence is merely an assumption
that forces itself upon us because of habit. There is no underling reality to the tree beyond its mere
appearance.
We are all very attached and confused by mere appearances, by things that are hollow and without any real
substance. Understanding this intellectually is not so difficult, but truly changing the way we see the
world is a real challenge, and will require a very serious approach to dharma practice that will reach
into every aspect of our lives.
There is a great deal of joy involved in tackling the way we misconceive the world. Even if the
misconceptions don't vanish all at once, we will gradually perceive glimpses of the nature of things as if
a thick fog were slowly burning off from the morning sun. Ever increasing awareness makes the path
enticing, and once set out upon, we will forever find support in this emerging awareness which is free
of doubt.
*** *** ***
Buddhism's main concern with the phenomenal world is not whether it exists or not, but rather the
mode of its existence. When a Buddhist says that all things are empty, he is not denying their existence;
but rather denying that they exist the way we perceive them. We perceive objects as real and possessing
various qualities. Attachment and aversion arises because of this. We think this is beautiful, this is
desirable, without understanding that we are imputing these qualities upon objects that do not possess
these qualities. We may think that the tree has beautiful flowers, branches, leaves, bark, etc., and that
this it is a good place to slumber beneath on a cool balmy afternoon. The tree seems very real indeed;
until we take a moment to consider what the tree would be like without its branches, leaves, trunk, etc.
If the tree has branches leaves, trunk, etc, it is the same as saying that it possesses these things. But, if
we search for the tree beyond its various components, we simply cannot find it. In other words, if we
search for the possessor of the possessions, it cannot be found. Its existence is merely an assumption
that forces itself upon us because of habit. There is no underling reality to the tree beyond its mere
appearance.
We are all very attached and confused by mere appearances, by things that are hollow and without any real
substance. Understanding this intellectually is not so difficult, but truly changing the way we see the
world is a real challenge, and will require a very serious approach to dharma practice that will reach
into every aspect of our lives.
There is a great deal of joy involved in tackling the way we misconceive the world. Even if the
misconceptions don't vanish all at once, we will gradually perceive glimpses of the nature of things as if
a thick fog were slowly burning off from the morning sun. Ever increasing awareness makes the path
enticing, and once set out upon, we will forever find support in this emerging awareness which is free
of doubt.
*** *** ***
Thought for the Day: September 16, 2009
Years ago when I taught English to novice Manangi monks in Nepal it was a real study in human
nature to watch how they would end their devotional sessions; and I learned a lot about developing my
own practice watching them. These monks studied very hard most of the day, reciting sutra texts,
performing prayer rituals in the shrine, and practicing meditation. Each session was generally an hour
or longer followed by breaks of ten minutes, with an occasional half hour. As soon as these breaks
came they would run frantically trying to accomplish what ever it was they were thinking about while
they were engaged in ritual, etc., often leaving whatever it was half completed, giving them something
to think about during their next session. Clearly their minds were far from the sacred words they were
reciting or the philosophical treatises they studied. But, this gradually changed.
Dharma study and the practice of meditation does not erase the habitual flow of thoughts and desires
that normally occupy our mind; not for a long while. These young monks reflected this very well. But,
as their practice matured, it was easy to see a genuine interest emerge in some of the monks, as they
were no longer chasing after doing things at every break, but rather discussing the dharma amongst
themselves. This genuine interest marks a turning point for every young monk.
Dharma practice begins as a kind of ritual that we do on faith; but if we are sincere a genuine
appreciation of it will emerge and our attention will be absorbed. Patience.
*** *** ***
Years ago when I taught English to novice Manangi monks in Nepal it was a real study in human
nature to watch how they would end their devotional sessions; and I learned a lot about developing my
own practice watching them. These monks studied very hard most of the day, reciting sutra texts,
performing prayer rituals in the shrine, and practicing meditation. Each session was generally an hour
or longer followed by breaks of ten minutes, with an occasional half hour. As soon as these breaks
came they would run frantically trying to accomplish what ever it was they were thinking about while
they were engaged in ritual, etc., often leaving whatever it was half completed, giving them something
to think about during their next session. Clearly their minds were far from the sacred words they were
reciting or the philosophical treatises they studied. But, this gradually changed.
Dharma study and the practice of meditation does not erase the habitual flow of thoughts and desires
that normally occupy our mind; not for a long while. These young monks reflected this very well. But,
as their practice matured, it was easy to see a genuine interest emerge in some of the monks, as they
were no longer chasing after doing things at every break, but rather discussing the dharma amongst
themselves. This genuine interest marks a turning point for every young monk.
Dharma practice begins as a kind of ritual that we do on faith; but if we are sincere a genuine
appreciation of it will emerge and our attention will be absorbed. Patience.
*** *** ***
Thought for the Day: September 17, 2009
The mind that jumps to conclusions usually jumps to the wrong ones. Based entirely on our own
predispositions we get ensnared in patterns of thought and behavior that is unprofitable and the cause
of our own suffering. Through meditation we can recognize negative impulses and halt them before
they lead to action. We can learn to quietly consider strong impulses towards action and view them in
the light of the teachings we have studied. Through action that is well principled rather than impulsive
old habits will fall away.
*** *** ***
The mind that jumps to conclusions usually jumps to the wrong ones. Based entirely on our own
predispositions we get ensnared in patterns of thought and behavior that is unprofitable and the cause
of our own suffering. Through meditation we can recognize negative impulses and halt them before
they lead to action. We can learn to quietly consider strong impulses towards action and view them in
the light of the teachings we have studied. Through action that is well principled rather than impulsive
old habits will fall away.
*** *** ***
Thought for the Day: September 18, 2009
Once I was given permission to visit a friend who was in the middle of a three year solitary retreat. I
believe that I was the only visitor besides his teacher to visit him during this period. He was living in
the Himalayas in a stone hut about twelve feet by twelve feet with a walled-in out-door porch about
the same size. Food was brought to him every day and he never left his compound for the three year
period. And, yet he was full of enthusiasm and excitement, and we lost track of the hours talking.
What joy and happiness we find in life does not depend on what we have, but what we make of what
we have. The mind creates its own happiness because that is its nature. Reliance on things and events
as a source of happiness separates us from this. Every time we look outside for fulfilment (distraction)
we turn our back on the nature of our own mind. It is the magic play of samsara that lures us into its
distractions that never lead to satisfaction. It is what makes the world go round. It is through
understanding this that we can gradually pull away and cease to dance the dance. It is not necessary to
go into retreat to discover this; the same principles that govern a retreat governs our ordinary lives, as
well. Outwardly we can go about our lives as usual, being ordinary and nothing special, but inwardly
we are ever watchful and keen to recognize when the mind is seeking needless distraction and not
engage in it. Every single day, in the midst of our ordinary lives, there are many opportunities to go into
retreat by not seeking what is unnecessary, and paying greater attention to what is.
*** *** ***
Once I was given permission to visit a friend who was in the middle of a three year solitary retreat. I
believe that I was the only visitor besides his teacher to visit him during this period. He was living in
the Himalayas in a stone hut about twelve feet by twelve feet with a walled-in out-door porch about
the same size. Food was brought to him every day and he never left his compound for the three year
period. And, yet he was full of enthusiasm and excitement, and we lost track of the hours talking.
What joy and happiness we find in life does not depend on what we have, but what we make of what
we have. The mind creates its own happiness because that is its nature. Reliance on things and events
as a source of happiness separates us from this. Every time we look outside for fulfilment (distraction)
we turn our back on the nature of our own mind. It is the magic play of samsara that lures us into its
distractions that never lead to satisfaction. It is what makes the world go round. It is through
understanding this that we can gradually pull away and cease to dance the dance. It is not necessary to
go into retreat to discover this; the same principles that govern a retreat governs our ordinary lives, as
well. Outwardly we can go about our lives as usual, being ordinary and nothing special, but inwardly
we are ever watchful and keen to recognize when the mind is seeking needless distraction and not
engage in it. Every single day, in the midst of our ordinary lives, there are many opportunities to go into
retreat by not seeking what is unnecessary, and paying greater attention to what is.
*** *** ***
Thought for the Day: September 19, 2009
Many people begin to practice the dharma by meditating without a clear idea of the goal. Instead of
developing wisdom and compassion, they develop concentration. Concentration by itself, however
powerful it may become, is of little help towards achieving the goal of self realization. It is like a
powerful speedboat without a rudder, powerful though it may be, it cannot go to its destination.
A clear understanding of the philosophy of Buddhism, the way Buddhism views our relative world and
how this view is reconciled with the ultimate view of emptiness, is the all essential rudder that guides
Buddhist meditation to achieve its goal. If we simply meditate without making an effort to root it in
understanding the Buddhist world view, we will only succeed in magnifying our own (view,) entangling
us even further in mistaken beliefs.
Meditation must always be coupled with the cultivation of understanding. We should always have a
clear idea of where we are going as we proceed along the various stages of the path. Understanding is
developed through study and contemplation, listening to enlightened discourse and receiving personal
instruction. Where meditation and understanding are balanced doubts vanish and the path is clear and
free of obstacles.
*** *** ***
Many people begin to practice the dharma by meditating without a clear idea of the goal. Instead of
developing wisdom and compassion, they develop concentration. Concentration by itself, however
powerful it may become, is of little help towards achieving the goal of self realization. It is like a
powerful speedboat without a rudder, powerful though it may be, it cannot go to its destination.
A clear understanding of the philosophy of Buddhism, the way Buddhism views our relative world and
how this view is reconciled with the ultimate view of emptiness, is the all essential rudder that guides
Buddhist meditation to achieve its goal. If we simply meditate without making an effort to root it in
understanding the Buddhist world view, we will only succeed in magnifying our own (view,) entangling
us even further in mistaken beliefs.
Meditation must always be coupled with the cultivation of understanding. We should always have a
clear idea of where we are going as we proceed along the various stages of the path. Understanding is
developed through study and contemplation, listening to enlightened discourse and receiving personal
instruction. Where meditation and understanding are balanced doubts vanish and the path is clear and
free of obstacles.
*** *** ***
Thought for the Day: September 20, 2009
Developing the view of oneself as a servant is very helpful in reducing selfishness and egoism. Always
thinking about how to contribute to a situation is far better than thinking what can be gotten out of
it. Stand in the shadow of your good works, but never in front of them.
*** *** ***
Developing the view of oneself as a servant is very helpful in reducing selfishness and egoism. Always
thinking about how to contribute to a situation is far better than thinking what can be gotten out of
it. Stand in the shadow of your good works, but never in front of them.
*** *** ***
Thought for the Day: September 21, 2009
A friend of mine yesterday spoke of a new book coming out that claims that the Buddha authorized
war under certain circumstances. I have not seen the book, but it got me to thinking about it anyway.
Under what circumstances would this justification arise? I suppose that one could argue that if one's
country were invaded it would be our duty to defend it. On a more personal level, the analogy could
be drawn that if a person attacked our wife, child, father, or mother, we would certainly be justified
in defending them. The problem that I see for a Buddhist who holds this view is that there is the
danger that our initial act of defence triggers anger and hatred towards the assailant. Then we have
gotten ourselves into trouble; for under no circumstances is anger and hatred viewed as anything
other than a disturbing emotion, a negative emotion under all circumstances.
Of course at the time of attack, whether it be ourselves, family, or nation, we will defend ourselves
and quite rightfully not bother analyzing our emotions. But, this does not mean that we should not
bear in mind that a more enlightened view towards the assailant would be one of compassion. His act
will ultimately bring great harm to him. Though we may have succeeded in thwarting an assailant
from outside, we were defenceless to the one inside and were conquered by our anger. It does not
have to be this way.
In our daily lives we are often wronged in some small way and give rise to various negative emotions.
It is tempting to rationalize that the circumstances caused them and they were therefor justified.
Well, is the prohibition against anger, lust, greed, and various other disturbing emotions only for
good times when no occasion for there arisal is warranted? Of course not. If our action is motivated
by a disturbing emotion, it will bring harmful consequences even if the action by itself is justified.
That is why it is important that we act without these emotions under all circumstances.
*** *** ***
A friend of mine yesterday spoke of a new book coming out that claims that the Buddha authorized
war under certain circumstances. I have not seen the book, but it got me to thinking about it anyway.
Under what circumstances would this justification arise? I suppose that one could argue that if one's
country were invaded it would be our duty to defend it. On a more personal level, the analogy could
be drawn that if a person attacked our wife, child, father, or mother, we would certainly be justified
in defending them. The problem that I see for a Buddhist who holds this view is that there is the
danger that our initial act of defence triggers anger and hatred towards the assailant. Then we have
gotten ourselves into trouble; for under no circumstances is anger and hatred viewed as anything
other than a disturbing emotion, a negative emotion under all circumstances.
Of course at the time of attack, whether it be ourselves, family, or nation, we will defend ourselves
and quite rightfully not bother analyzing our emotions. But, this does not mean that we should not
bear in mind that a more enlightened view towards the assailant would be one of compassion. His act
will ultimately bring great harm to him. Though we may have succeeded in thwarting an assailant
from outside, we were defenceless to the one inside and were conquered by our anger. It does not
have to be this way.
In our daily lives we are often wronged in some small way and give rise to various negative emotions.
It is tempting to rationalize that the circumstances caused them and they were therefor justified.
Well, is the prohibition against anger, lust, greed, and various other disturbing emotions only for
good times when no occasion for there arisal is warranted? Of course not. If our action is motivated
by a disturbing emotion, it will bring harmful consequences even if the action by itself is justified.
That is why it is important that we act without these emotions under all circumstances.
*** *** ***
Thought for the Day: September 22, 2009
All dharma practice is just that, "practice." In the beginning we follow various rules that discipline our
conduct, body, speech, and mind. The aim is to naturally reflect these qualities. If we are persistent
our practice will become increasingly more genuine and we will no longer be doing things because
the rules say so, but rather because it makes the most sense.
*** *** ***
All dharma practice is just that, "practice." In the beginning we follow various rules that discipline our
conduct, body, speech, and mind. The aim is to naturally reflect these qualities. If we are persistent
our practice will become increasingly more genuine and we will no longer be doing things because
the rules say so, but rather because it makes the most sense.
*** *** ***
Thought for the Day: September 23, 2009
For the Buddhist, it is no secret that the way the "I" appears to us is full of contradictions. It also
does not ultimately exist at all. However, it helps very little for us to hear about all this, because
taking the Buddha's word for it is not the same as finding it out for ourselves. If by some stretch of
the imagination, you were to win a spiritual lottery that entitled you to ask the Buddha any question
you wanted, what would you ask? Even if you were to ask an intelligent question like "who am I?"
could the Buddha's answer possibly have any meaning for you? Or, is this proposition more like an
elementary math student who asks Einstein, "What is energy?" and is told the famous formula
e=MC/squared? Einstein's famous formula has meaning to physicists who have the background for
understanding it; for us it is little more than ornamental words.
A questioning mind is a good thing as long as it is asking the right questions. When we practice
self-inquiry we must inquire within the boundaries of our own understanding. Our questions will
penetrate deeper as our understanding grows. When we practice analyses of the nature of the "I" or
self, person, etc, our, inquiry should be accompanied by a feeling of satisfaction like we are
understanding something and moving forward---as if we are moving closer towards truth. Inquiry
should always be alive and engaging even on its most elementary levels, and we should be humble
enough to stay at our level until we are ready to move deeper.
*** *** ***
For the Buddhist, it is no secret that the way the "I" appears to us is full of contradictions. It also
does not ultimately exist at all. However, it helps very little for us to hear about all this, because
taking the Buddha's word for it is not the same as finding it out for ourselves. If by some stretch of
the imagination, you were to win a spiritual lottery that entitled you to ask the Buddha any question
you wanted, what would you ask? Even if you were to ask an intelligent question like "who am I?"
could the Buddha's answer possibly have any meaning for you? Or, is this proposition more like an
elementary math student who asks Einstein, "What is energy?" and is told the famous formula
e=MC/squared? Einstein's famous formula has meaning to physicists who have the background for
understanding it; for us it is little more than ornamental words.
A questioning mind is a good thing as long as it is asking the right questions. When we practice
self-inquiry we must inquire within the boundaries of our own understanding. Our questions will
penetrate deeper as our understanding grows. When we practice analyses of the nature of the "I" or
self, person, etc, our, inquiry should be accompanied by a feeling of satisfaction like we are
understanding something and moving forward---as if we are moving closer towards truth. Inquiry
should always be alive and engaging even on its most elementary levels, and we should be humble
enough to stay at our level until we are ready to move deeper.
*** *** ***
Thought for the Day: September 24, 2009
As ordinary people when we think "I want to become enlightened" it is little more than a wish that all
our problems vanish. If we have not studied or practiced meditation it could not mean more than
this because the veil of fundamental ignorance prevents it. It is to be expected therefore that during
the early stages of our dharma practice our motivation is more a personal quest to end our own
problems; a casting aside of faults and shortcomings, rather than the cultivation of enlightened
qualities. This stage of practice is necessary for all of us and is sometimes refereed to as purifying the
grounds for enlightenment.
Whenever a great Master gives an initiation or special teaching in a hall or monastery a ceremony is
performed call purifying the boundaries. Often this is done by senior monks who enter the hall and
perform various rituals to ward off evil spirits and ghosts and perform prayers that the host of
dharma protectors, Gods and Goddesses, look over the assembly and lift their obstacles and bestow
their blessings on the attendees. The premises are also cleaned and set in order. Only when the
boundaries are purified, can the main teachings or initiation begin. Our own practice begins sort of
like this.
we have done the preliminary work. It requires a very serious and frank look at ourselves with
nothing swept under the carpet.
nothing swept under the carpet.
*** *** ***
As ordinary people when we think "I want to become enlightened" it is little more than a wish that all
our problems vanish. If we have not studied or practiced meditation it could not mean more than
this because the veil of fundamental ignorance prevents it. It is to be expected therefore that during
the early stages of our dharma practice our motivation is more a personal quest to end our own
problems; a casting aside of faults and shortcomings, rather than the cultivation of enlightened
qualities. This stage of practice is necessary for all of us and is sometimes refereed to as purifying the
grounds for enlightenment.
Whenever a great Master gives an initiation or special teaching in a hall or monastery a ceremony is
performed call purifying the boundaries. Often this is done by senior monks who enter the hall and
perform various rituals to ward off evil spirits and ghosts and perform prayers that the host of
dharma protectors, Gods and Goddesses, look over the assembly and lift their obstacles and bestow
their blessings on the attendees. The premises are also cleaned and set in order. Only when the
boundaries are purified, can the main teachings or initiation begin. Our own practice begins sort of
like this.
we have done the preliminary work. It requires a very serious and frank look at ourselves with
nothing swept under the carpet.
nothing swept under the carpet.
*** *** ***
When we meditate we gather all our thoughts together to focus on the topic of meditation. We close
the doors to sight, sound, smell, touch, and conceptualization and rest in the stillness of single
mindedness. During the post meditation period, as we get on with our lives, there is the danger that
the energy we have gathered through meditation leaks out through the five doors --- eyes, ears, nose,
etc. This post-meditation period is as important as the actual meditation period. Unfortunately, this
is a seldom observed fact, especially with Western students of the Dharma, and one that some
modern masters are beginning to address.
When we arise from meditation, our first thought should always be one of preserving and protecting
the meditative experience. While going through our activities, we should guard our mind against
outflows that are unnecessary. We don't want to get off our meditation cushion and leak into the
world; instead we want our outflows well contained, conscious, and disciplined. We don't want to be
drawn into this and that and monkeyed around by our environment like a puppet on strings. Instead
we want to be the host of our actions; doing what need be done with conscious attention. If we do
this, the post meditation experience will support our meditation practice.
*** *** ***
Thought for the Day: September 26, 2009
Buddhist study requires a commitment to practice if we wish to become a Buddhist; knowledge of
the scriptures is not enough. Buddhist scripture is first and foremost a guide to living and is
therefore a very subjective study. In a sense, each of us who study the dharma become living
laboratories where the dharma is examined and tested. Embarking on Buddhist study is really an
experiment in Truth.
When we study Buddhism, implementation should always be first and foremost in our mind. We
should constantly be trying to bring the teachings into our particular frame of reference and seek
positive change in our lives here and now. If we simply become knowledgeable, we are missing the
point entirely. We may be able to impress others by our knowledge, but will feel unfulfilled inside.
The fact that Buddhist study almost immediately brings under fire cherished views of ourselves and
attachments, it is little wonder that many are content with a more scholarly approach. It is far easier
to know a lot about Buddhism, than practice a little. However, we owe it to ourselves to recognize
the difference, and honor the Buddha's teaching through practice.
*** *** ***
Buddhist study requires a commitment to practice if we wish to become a Buddhist; knowledge of
the scriptures is not enough. Buddhist scripture is first and foremost a guide to living and is
therefore a very subjective study. In a sense, each of us who study the dharma become living
laboratories where the dharma is examined and tested. Embarking on Buddhist study is really an
experiment in Truth.
When we study Buddhism, implementation should always be first and foremost in our mind. We
should constantly be trying to bring the teachings into our particular frame of reference and seek
positive change in our lives here and now. If we simply become knowledgeable, we are missing the
point entirely. We may be able to impress others by our knowledge, but will feel unfulfilled inside.
The fact that Buddhist study almost immediately brings under fire cherished views of ourselves and
attachments, it is little wonder that many are content with a more scholarly approach. It is far easier
to know a lot about Buddhism, than practice a little. However, we owe it to ourselves to recognize
the difference, and honor the Buddha's teaching through practice.
*** *** ***
Thought for the Day: September 27, 2009
Removing wrong views and cultivating correct ones are the two key elements of the dharma path. If
we wish to plant a flower garden we must first clean the soil of stones and weeds. It is impossible to
practice the dharma while maintaining worldly views; which is not the same as saying that we must
renounce our way of life. Dharma practice requires focus and whatever we do should contribute to
this focus. Very few of us have the ability to meditate continuously or study all the time. Nor, are we
enlightened enough to completely do without the various forms of meditation, ritual, and study. We
are travelers on a long road and like any other traveler cannot be on the road all the time. What we
do in between is extremely important.
The Himalayan trail between Jiri and Namche Bazaar in the Nepal Himalayas is very demanding
because it is seldom level. It is comprised mostly of steep inclines and declines that go on for hours
traversing a terrain of seemingly endless valleys and ridges. Consider how important it is to rest
properly at night and the occasional stop during the day. Doing so keeps us fit and focused and able
to complete the journey. Thank heaven there is little opportunity to do much else while trekking the
Himalayas. Those of us who are practising the dharma in a modern society are not so lucky as we
have many distractions to contend with. When we are going about our activities it can seem that
everything is competing for our attention and it is in the midst of this that we should seek to react in
such a way that will support our dharma practice. The ability to recognize what can be left undone
will assure us that what need be done is accomplished well, and this in turn will support our dharma
practice.
*** *** ***
Removing wrong views and cultivating correct ones are the two key elements of the dharma path. If
we wish to plant a flower garden we must first clean the soil of stones and weeds. It is impossible to
practice the dharma while maintaining worldly views; which is not the same as saying that we must
renounce our way of life. Dharma practice requires focus and whatever we do should contribute to
this focus. Very few of us have the ability to meditate continuously or study all the time. Nor, are we
enlightened enough to completely do without the various forms of meditation, ritual, and study. We
are travelers on a long road and like any other traveler cannot be on the road all the time. What we
do in between is extremely important.
The Himalayan trail between Jiri and Namche Bazaar in the Nepal Himalayas is very demanding
because it is seldom level. It is comprised mostly of steep inclines and declines that go on for hours
traversing a terrain of seemingly endless valleys and ridges. Consider how important it is to rest
properly at night and the occasional stop during the day. Doing so keeps us fit and focused and able
to complete the journey. Thank heaven there is little opportunity to do much else while trekking the
Himalayas. Those of us who are practising the dharma in a modern society are not so lucky as we
have many distractions to contend with. When we are going about our activities it can seem that
everything is competing for our attention and it is in the midst of this that we should seek to react in
such a way that will support our dharma practice. The ability to recognize what can be left undone
will assure us that what need be done is accomplished well, and this in turn will support our dharma
practice.
*** *** ***
Thought for the Day: September 28, 2009
If we have nothing to steal, we don't have to worry about locking our doors. Even if we have lots of
valuables, but are not attached to them (because of practicing generosity and renunciation), we also
have no fear of thieves. It is only when we have strong attachment, to things, people, positions,
viewpoints, etc., that we feel threatened and consequently the need to guard what we have. In similar
manner, those with strong attachments find it necessary to close the doors of their mind when they
meditate, because they fear their attachments will be threatened. They lock themselves inside their
mind and don't let anything in. This closed door meditating is not very helpful. You can't grow here
because you are too busy guarding your attachments. The Buddha taught that we should cultivate
non-attachment to things, viewpoints, positions, etc . If we have few attachments, everything is OK,
and we can leave the doors of our mind open when we meditate.
*** *** ***
If we have nothing to steal, we don't have to worry about locking our doors. Even if we have lots of
valuables, but are not attached to them (because of practicing generosity and renunciation), we also
have no fear of thieves. It is only when we have strong attachment, to things, people, positions,
viewpoints, etc., that we feel threatened and consequently the need to guard what we have. In similar
manner, those with strong attachments find it necessary to close the doors of their mind when they
meditate, because they fear their attachments will be threatened. They lock themselves inside their
mind and don't let anything in. This closed door meditating is not very helpful. You can't grow here
because you are too busy guarding your attachments. The Buddha taught that we should cultivate
non-attachment to things, viewpoints, positions, etc . If we have few attachments, everything is OK,
and we can leave the doors of our mind open when we meditate.
*** *** ***
Discipline should never be blind. Always see clearly why discipline is practiced, especially in your own
particular situation. Discipline without proper analyses is unreliable and can lead to more harm than
good. But when its value is fully appreciated in the light of reason, it is an unsurpassed aid on the
path to self realization.
*** *** ***
When we see objects the eyes reveal a form and the mind conceptualizes the object as attractive,
desirable, beautiful, etc. The same object will be understood in as many ways as there are people to
look at it. However, to each viewer the way he sees it is taken as the way the object really is because he
imputes his conceptualized view upon the object itself and thus the object is seen as actually possessing
these qualities that are in fact only imputed. In this way, attraction and repulsion arises and desire and
aversion is born.
It is easy to prove to ourselves that objects do not possess the qualities we think they do. If objects
possessed the qualities that we find so desirable, then the same objects would be desirable to everyone;
but, clearly this is not the case. If we wish to rise above attraction and aversion we must first free our
mind from its habitual tendency to overlay objects with likes and dislikes.
A good deal of our energy is exhausted chasing after objects, animate and inanimate, that have little to
offer but the chase. One chase leads to the next, with no end in sight until we finally die with a chase
in our mind. It will be resumed in our next life.
The endless cycle of rebirth does not end when we finally give up the chase, but rather when we
realize that there was nothing to chase after to begin with.
*** *** ***
desirable, beautiful, etc. The same object will be understood in as many ways as there are people to
look at it. However, to each viewer the way he sees it is taken as the way the object really is because he
imputes his conceptualized view upon the object itself and thus the object is seen as actually possessing
these qualities that are in fact only imputed. In this way, attraction and repulsion arises and desire and
aversion is born.
It is easy to prove to ourselves that objects do not possess the qualities we think they do. If objects
possessed the qualities that we find so desirable, then the same objects would be desirable to everyone;
but, clearly this is not the case. If we wish to rise above attraction and aversion we must first free our
mind from its habitual tendency to overlay objects with likes and dislikes.
A good deal of our energy is exhausted chasing after objects, animate and inanimate, that have little to
offer but the chase. One chase leads to the next, with no end in sight until we finally die with a chase
in our mind. It will be resumed in our next life.
The endless cycle of rebirth does not end when we finally give up the chase, but rather when we
realize that there was nothing to chase after to begin with.
*** *** ***
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