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Thought for the Day: September 1, 2010
Death will be on everyone's mind sooner or later, but for the wise it is sooner. The contemplation of
us to use it.
* * *
Death will be on everyone's mind sooner or later, but for the wise it is sooner. The contemplation of
us to use it.
* * *
Thought for the Day: September 2, 2010
If you design buildings for a living, you may have architectural drawings to shake out of your mind
when you sit down to meditate. If you are a university teacher teaching Buddhist philosophy, you
may have philosophical ideas to shake from your mind when you sit to meditate. If you are a thanka
when you sit to meditate. Thus the saying goes: "If you meet a demon, strike him down; if you meet a
Buddha, strike him down." The key is to recognize what belongs in your mental landscape when you
meditate, and discard what does not belong there.
* * *
If you design buildings for a living, you may have architectural drawings to shake out of your mind
when you sit down to meditate. If you are a university teacher teaching Buddhist philosophy, you
may have philosophical ideas to shake from your mind when you sit to meditate. If you are a thanka
when you sit to meditate. Thus the saying goes: "If you meet a demon, strike him down; if you meet a
Buddha, strike him down." The key is to recognize what belongs in your mental landscape when you
meditate, and discard what does not belong there.
* * *
Meditation has the wonderful aspect of seeing anew; and that is the beauty of it. It is not seeing us a
new way of looking at our individual problems, while at the same time enabling us to step closer to
seeing through the fundamental ignorance of our own true nature, the universal problem we all
share.
* * *
new way of looking at our individual problems, while at the same time enabling us to step closer to
seeing through the fundamental ignorance of our own true nature, the universal problem we all
share.
* * *
Thought for the Day: September 4, 2010
Non-attachment, vairagya, in Sanskrit, is not even a word in English; so foreign is the concept to the
Western mind. In the East, where the vocabulary for describing mental states is so much richer, it is
often used in scripture. It is sometimes thought that the practice of non-attachment requires having
few possessions, but this is not the case. It is simply not being attached to what one has, and equally
important, no being attached to what one does. So to practice non attachment we must observe our
mind closely and rein in all desire for recognition and practice generosity, and avoid things and
activities that we hanker after, as much as possible. We should be able to serve others and yet not
have the "mark" of serving others. Vairagya is closely associated with selflessness.
* * *
Non-attachment, vairagya, in Sanskrit, is not even a word in English; so foreign is the concept to the
Western mind. In the East, where the vocabulary for describing mental states is so much richer, it is
often used in scripture. It is sometimes thought that the practice of non-attachment requires having
few possessions, but this is not the case. It is simply not being attached to what one has, and equally
important, no being attached to what one does. So to practice non attachment we must observe our
mind closely and rein in all desire for recognition and practice generosity, and avoid things and
activities that we hanker after, as much as possible. We should be able to serve others and yet not
have the "mark" of serving others. Vairagya is closely associated with selflessness.
* * *
Thought for the Day: September 5, 2010
Practicing openness helps us to develop understanding, but it also must be coupled with
discrimination or we fall into the danger of developing wrong views. When we are "open " we are
open to understanding and we avoid being judgemental, but this does not mean we accept abandon
through openness enables us to do this.
* * *
Practicing openness helps us to develop understanding, but it also must be coupled with
discrimination or we fall into the danger of developing wrong views. When we are "open " we are
open to understanding and we avoid being judgemental, but this does not mean we accept abandon
through openness enables us to do this.
* * *
Thought for the Day: September 6, 2010
* * *
* * *
Thought for the Day: September 7, 2010
The "language" we use to express the dharma is very important. My daughter, Mudra, recently
attended a lecture by a very good teacher who talked a good deal about "demons." She remarked to
me that all the talk of demons didn't make a lot of sense to her. I have noticed that many Tibetan
masters use "afflictive emotions" or "disturbing emotions" instead of "demons" in their dharma
discourses and I believe in many instances this is a more suitable term for today's audiences as it
better reflects the meaning.
When we study scripture we often have to translate it into terminology that is familiar to us. While
the underlying principle remains the same, the language has evolved over the centuries and it is our
responsibility to look beyond the words and pluck out the meaning, an exercise in itself.
* * *
The "language" we use to express the dharma is very important. My daughter, Mudra, recently
attended a lecture by a very good teacher who talked a good deal about "demons." She remarked to
me that all the talk of demons didn't make a lot of sense to her. I have noticed that many Tibetan
masters use "afflictive emotions" or "disturbing emotions" instead of "demons" in their dharma
discourses and I believe in many instances this is a more suitable term for today's audiences as it
better reflects the meaning.
When we study scripture we often have to translate it into terminology that is familiar to us. While
the underlying principle remains the same, the language has evolved over the centuries and it is our
responsibility to look beyond the words and pluck out the meaning, an exercise in itself.
* * *
Thought for the Day: September 8, 2010
The reason that we don't find answers to our problems is because there aren't any. The reason that
we don't find out that there aren't any is because we think there are. The way to solve a problem is
not find out the answer, but to discover that the problem does not exist.
The central focus of the Buddha's teachings is to show us how to ask the right questions, to inquire
properly, so that our misconceptions are dissolved. It does not offer any answers. When the
foundation of our misconceptions crumble, what is real stands on its own; there is no need to point
it out.
* * *
The reason that we don't find answers to our problems is because there aren't any. The reason that
we don't find out that there aren't any is because we think there are. The way to solve a problem is
not find out the answer, but to discover that the problem does not exist.
The central focus of the Buddha's teachings is to show us how to ask the right questions, to inquire
properly, so that our misconceptions are dissolved. It does not offer any answers. When the
foundation of our misconceptions crumble, what is real stands on its own; there is no need to point
it out.
* * *
Thought for the Day: September 9, 2010
Every task worth doing, is worth doing well. If our actions are viewed as offerings, an additional
sense of purpose is gained from them. It is this attitude of actions as offerings that imbue the monk's
life and why monks can often be seen fully engaged in the most common activities. As lay people we
too can find that even the most ordinary activities can become extraordinary and engaging when
performed in the spirit of offering.
* * *
Every task worth doing, is worth doing well. If our actions are viewed as offerings, an additional
sense of purpose is gained from them. It is this attitude of actions as offerings that imbue the monk's
life and why monks can often be seen fully engaged in the most common activities. As lay people we
too can find that even the most ordinary activities can become extraordinary and engaging when
performed in the spirit of offering.
* * *
When it is taught that we should not cling to the "form" of dharma practice, it simply means that
structured practice.
Recently I talked to a women who I hadn't seen in some years. When I knew her she was an
exceptional meditator and had a very disciplined daily practice under the guidance of her teacher.
Now she had a small child to look after that she didn't before. I asked her how her practice was
going and she replied that her son was her practice and she didn't feel a need for more. This is the
kind of self deception that can easily creep into our practice if we are not careful.
While it is true that our engagement with family and work can be powerful opportunities to
practice the dharma; it is the time that we set aside for structured practice that allows us to do this;
that shows us how to engage in the world in a meaningful way. One is no substitute for the other.
Both go hand in hand.
* * *
structured practice.
Recently I talked to a women who I hadn't seen in some years. When I knew her she was an
exceptional meditator and had a very disciplined daily practice under the guidance of her teacher.
Now she had a small child to look after that she didn't before. I asked her how her practice was
going and she replied that her son was her practice and she didn't feel a need for more. This is the
kind of self deception that can easily creep into our practice if we are not careful.
While it is true that our engagement with family and work can be powerful opportunities to
practice the dharma; it is the time that we set aside for structured practice that allows us to do this;
that shows us how to engage in the world in a meaningful way. One is no substitute for the other.
Both go hand in hand.
* * *
Thought for the Day: September 11, 2010
"Who am I?" What is the nature of the question? In what sense is it asked? Who will listen to the
answer and from where will it come? Can we even ask this question without first asking what is the
nature of language? Does this inquiry merely encourage a particular frame of mind; taut, open,
receptive, and waiting. It is the most important question we may ask ourselves, so deceptively simple
it almost seems ridiculous, like watching the breath.
* * *
"Who am I?" What is the nature of the question? In what sense is it asked? Who will listen to the
answer and from where will it come? Can we even ask this question without first asking what is the
nature of language? Does this inquiry merely encourage a particular frame of mind; taut, open,
receptive, and waiting. It is the most important question we may ask ourselves, so deceptively simple
it almost seems ridiculous, like watching the breath.
* * *
Thought for the Day: September 12, 2010
Never overestimate your ability, or underestimate your stupidity.
* * *
The cultivation of virtue, virtually unknown in the West, is in the East one of the principle dharmas
of cultivation. Virtue is doing great things while maintaining a very small sense of self as the doer. It
is accumulating merit without attracting attention to oneself (hidden virtue.) As soon as pride
overwhelms us the merit of our meditation and good deeds is drained away; it is the cultivation of
virtue the prevents this from happening and assures us that our dharma activities do not become a
source of attachment and subsequent hindrance.
* * *
Never overestimate your ability, or underestimate your stupidity.
* * *
The cultivation of virtue, virtually unknown in the West, is in the East one of the principle dharmas
of cultivation. Virtue is doing great things while maintaining a very small sense of self as the doer. It
is accumulating merit without attracting attention to oneself (hidden virtue.) As soon as pride
overwhelms us the merit of our meditation and good deeds is drained away; it is the cultivation of
virtue the prevents this from happening and assures us that our dharma activities do not become a
source of attachment and subsequent hindrance.
* * *
Thought for the Day: September 13, 2010
Don't fight with yourself; yourself might be right.
Don't fight with yourself; yourself might be right.
I received the following email yesterday from my daughter and posted it here because it brings to
response is below, too.
Right now I have a lot of voices telling me a lot of different things and to be honest its kinda driving me nuts. I hate
to be negative but I felt just fine before I started exploring the truth. I'm just too sensitive and cant help but take the
teachings so seriously and it makes me too emotional. perhaps I haven't even got to the first step of the eightfold path
(right understanding) down. Whatever is the case, I think I need to take a break from it all, haven't u felt like this?
* * *
The feelings you are having is actually a sign of progress, believe it or not. The voices you are
hearing that are "driving you nuts" were there all along but you were not aware of them. The best
thing to do is learn how to let all the competing voices go,; let them disolve into empty space. You
cannot do this right away, it takes practice. This practice is called Mahamudra. First of all, make all
thoughts equal; when they arise pretend you are an interviewer and treat each arising thought the
same (like an interviewer who is not supposed to discriminate based on race, etc. ) You are the
interviewer and the thoughts are like people applying for a job (which is to get your attention) but
you simply watch the people (thoughts) come and listen to what they have to say and let them go.
None are turned away from the interview and none are asked to stay. They are all treated the same.
Like a good interviewer, you watch your thoughts without preference, accepting, or rejecting. You
treat them all the same. If thoughts of the Buddha arise you let them go; if thoughts of a party and
having fun arise, you let it go too --- both are treated equally. This is making all things equal and it
is a very powerful and important dharma. Once you get good at this, thoughts will become
self-liberating, and this is the essence of Mahamudra practice. In the beginning it is difficult to let
thoughts go because you attach to them, but these thoughts, even right this moment, are self
liberating ; once you gain some practice in making them all equal you will begin to recognize the
self-liberating quality of each and every thought and this will bring you great peace. Each thought
contains within itself the seed of its own dissolution.
response is below, too.
Right now I have a lot of voices telling me a lot of different things and to be honest its kinda driving me nuts. I hate
to be negative but I felt just fine before I started exploring the truth. I'm just too sensitive and cant help but take the
teachings so seriously and it makes me too emotional. perhaps I haven't even got to the first step of the eightfold path
(right understanding) down. Whatever is the case, I think I need to take a break from it all, haven't u felt like this?
* * *
The feelings you are having is actually a sign of progress, believe it or not. The voices you are
hearing that are "driving you nuts" were there all along but you were not aware of them. The best
thing to do is learn how to let all the competing voices go,; let them disolve into empty space. You
cannot do this right away, it takes practice. This practice is called Mahamudra. First of all, make all
thoughts equal; when they arise pretend you are an interviewer and treat each arising thought the
same (like an interviewer who is not supposed to discriminate based on race, etc. ) You are the
interviewer and the thoughts are like people applying for a job (which is to get your attention) but
you simply watch the people (thoughts) come and listen to what they have to say and let them go.
None are turned away from the interview and none are asked to stay. They are all treated the same.
Like a good interviewer, you watch your thoughts without preference, accepting, or rejecting. You
treat them all the same. If thoughts of the Buddha arise you let them go; if thoughts of a party and
having fun arise, you let it go too --- both are treated equally. This is making all things equal and it
is a very powerful and important dharma. Once you get good at this, thoughts will become
self-liberating, and this is the essence of Mahamudra practice. In the beginning it is difficult to let
thoughts go because you attach to them, but these thoughts, even right this moment, are self
liberating ; once you gain some practice in making them all equal you will begin to recognize the
self-liberating quality of each and every thought and this will bring you great peace. Each thought
contains within itself the seed of its own dissolution.
Thought for the Day: September 16, 2010
and not allowed to scatter.
* * *
and not allowed to scatter.
* * *
Thought for the Day: September 17, 2010
Giving is a very powerful dharma, giving in isn't. Giving should be well placed and earned by the
recipient. Well placed giving generates boundless energy, poorly placed, and we will be drained. I
am reminded of a very dear Christian friend who was always busy doing favors for the church and
frequently being taken advantage of and it was wearing him out. It is as important to know when to
refrain from giving as it is when to give. Whether it be time, wealth, our labor, we should
discriminate well how we spend our energy.
* * *
Giving is a very powerful dharma, giving in isn't. Giving should be well placed and earned by the
recipient. Well placed giving generates boundless energy, poorly placed, and we will be drained. I
am reminded of a very dear Christian friend who was always busy doing favors for the church and
frequently being taken advantage of and it was wearing him out. It is as important to know when to
refrain from giving as it is when to give. Whether it be time, wealth, our labor, we should
discriminate well how we spend our energy.
* * *
Thought for the Day: September 18, 2010
A willingness to see one's own shortcomings is one of the most beneficial mental dispositions a
meditator can possess.
* * *
A willingness to see one's own shortcomings is one of the most beneficial mental dispositions a
meditator can possess.
* * *
Thought for the Day: September 19, 2010
Scattered thinking is not meditation; but each and every passing thought that skips through our
random passing thought is because we don't inquire into its nature. Instead we follow it and allow
one thought to lead to another, and that one to another, and so forth, creating desire, afflictions,
that define us a human, and ignorant of the nature of thought itself. If we stick a wedge of inquiry
into this endless flow of thought and ask ourselves, to whom does this thought arise, am I separate
from thought or the same, from whence does thought arise and where does it go, etc, we will
gradually be able to slow thought down enough to catch a glimpse of its nature. All thoughts will
gradually be leveled out by this inquiry and equalized as we study the nature of thought itself. It is
this leveling that mirrors the nature of mind.
* * *
Scattered thinking is not meditation; but each and every passing thought that skips through our
random passing thought is because we don't inquire into its nature. Instead we follow it and allow
one thought to lead to another, and that one to another, and so forth, creating desire, afflictions,
that define us a human, and ignorant of the nature of thought itself. If we stick a wedge of inquiry
into this endless flow of thought and ask ourselves, to whom does this thought arise, am I separate
from thought or the same, from whence does thought arise and where does it go, etc, we will
gradually be able to slow thought down enough to catch a glimpse of its nature. All thoughts will
gradually be leveled out by this inquiry and equalized as we study the nature of thought itself. It is
this leveling that mirrors the nature of mind.
* * *
Thought for the Day: September 20, 2010
Paying attention to what you least want to hear is far better than musing on pleasant thoughts.
* * *
Paying attention to what you least want to hear is far better than musing on pleasant thoughts.
* * *
* * *
Thought for the Day: September 22, 2010
A good teacher will make you feel like your on trial; a bad teacher will make you feel good about
yourself. Bad teachers are more popular than good teachers.
* * *
A good teacher will make you feel like your on trial; a bad teacher will make you feel good about
yourself. Bad teachers are more popular than good teachers.
* * *
If you quiet your noisy mind, making it completely still, you have a stilled your noisy mind, but
have not accomplished the aim of meditation. To understand this pretend that you have a noisy
problem child (if you don't already have one !) If your problem child is making a lot of noise and
you take him to a movie or something else to divert his attention, he may be quiet for a time; but
he would still be a noisy problem child. The reason is that he has the propensity to be noisy and
problem and dig it out; something we won't do by giving him movies to watch or puppies to play
with. Our mind is the same way. We may use meditation to quiet a noisy mind; but that is not
really the task of meditation. The aim of meditation is to unite with the essence of mind that is
beyond both stillness and movement and stay there. If we do this movement and stillness will be the
accomplish the task of meditation.
* * *
have not accomplished the aim of meditation. To understand this pretend that you have a noisy
problem child (if you don't already have one !) If your problem child is making a lot of noise and
you take him to a movie or something else to divert his attention, he may be quiet for a time; but
he would still be a noisy problem child. The reason is that he has the propensity to be noisy and
problem and dig it out; something we won't do by giving him movies to watch or puppies to play
with. Our mind is the same way. We may use meditation to quiet a noisy mind; but that is not
really the task of meditation. The aim of meditation is to unite with the essence of mind that is
beyond both stillness and movement and stay there. If we do this movement and stillness will be the
accomplish the task of meditation.
* * *
Thought for the Day: September 24, 2010
The ocean has many moods, sometimes it is choppy and churning, sometimes smooth like glass;
but however it is when we gaze upon it, it is still the same ocean. No matter the conditions on the
surface, if you were to dive down deep under the water it would feel the same. It is the same with
our mind. Ideally, we would like to begin our meditation with a calm mind; but unfortunately in
our demanding world we don't always have this luxury. When we sit to meditate we often will have
many thoughts vying for our attention, a choppy mind tossing us about. If however, we remember
the sea and its many moods, and dive beneath the surface of our mind, paying no attention to the
many thoughts demanding our attention, and seek out the substance from which they arise, we will
find stillness.
* * *
The ocean has many moods, sometimes it is choppy and churning, sometimes smooth like glass;
but however it is when we gaze upon it, it is still the same ocean. No matter the conditions on the
surface, if you were to dive down deep under the water it would feel the same. It is the same with
our mind. Ideally, we would like to begin our meditation with a calm mind; but unfortunately in
our demanding world we don't always have this luxury. When we sit to meditate we often will have
many thoughts vying for our attention, a choppy mind tossing us about. If however, we remember
the sea and its many moods, and dive beneath the surface of our mind, paying no attention to the
many thoughts demanding our attention, and seek out the substance from which they arise, we will
find stillness.
* * *
others.
* * *
Those who would like to meditate, but feel they simply do not have enough time, should consider
day at noon; if they could give up two meals, one shouldn't be too difficult.
* * *
Those with the least to say, talk the most. Those with the most to say, talk the least. A ripe student
does much with little instruction; an unripe student does little with much instruction.
* * *
day at noon; if they could give up two meals, one shouldn't be too difficult.
* * *
Those with the least to say, talk the most. Those with the most to say, talk the least. A ripe student
does much with little instruction; an unripe student does little with much instruction.
* * *
Meditation is easy; it is dealing with all the stuff it stirs up that is difficult. In the beginning we are
can travel on it. Only after our karmic obstructions are removed will we fully understand the goal
of practicing the dharma.
Thought for the Day: September 28, 2010
At every step of the path it is important to review the reason why we follow certain rules of of
doubt to grow. Discipline becomes effortless through understanding gained through
contemplating the "why" behind it; it is forced and unnatural otherwise. Just as the Buddha urges
us to analyze and question his teachings, and not just accept them on faith, so also should we
contemplate the rules of conduct and not merely follow them by rote.
* * *
At every step of the path it is important to review the reason why we follow certain rules of of
doubt to grow. Discipline becomes effortless through understanding gained through
contemplating the "why" behind it; it is forced and unnatural otherwise. Just as the Buddha urges
us to analyze and question his teachings, and not just accept them on faith, so also should we
contemplate the rules of conduct and not merely follow them by rote.
* * *
Thought for the Day: September 29, 2010
If you talk to yourself less, and listen to yourself more, all your problems will disappear.
* * *
If you talk to yourself less, and listen to yourself more, all your problems will disappear.
* * *
* * *