Tuesday, January 29, 2008
Monday, January 28, 2008
2 Good Lessons on Karma
Tricycle's Daily Dharma
What Does Karma Mean?
In simple terms, what does karma mean? It means that whatever we do, with our body, speech, or mind, will have a corresponding result. Each action, even the smallest, is pregnant with its consequences. It is said by the masters that even a little poison can cause death, and even a little seed can become a huge tree. And as Buddha said: "Do not overlook negative actions merely because they are small; however small a spark may be, it can burn down a haystack as big as a mountain." Similarly he said: "Do not overlook tiny good actions, thinking they are of no benefit; even tiny drops of water in the end will fill a huge vessel." Karma does not decay like external things, or ever become inoperative. It cannot be destroyed "by time, fire, or water." Its power will never disappear, until it is ripened. - Sogyal Rinpoche, The Tibetan Book of Living and Dying from Everyday Mind, a Tricycle book edited by Jean Smit
The Light of the World
The Buddha identified karma as a volitional activity. That is, each volition in the mind is like a seed with tremendous potential. In the same way that the smallest acorn contains the potential of a great oak tree, so too each of our willed actions contains the seed of karmic results. The particular result depends on the qualities of mind associated with each volition. Greed, hatred, and delusion are unwholesome qualities that produce fruits of suffering; generosity, love, and wisdom are wholesome factors that bear fruits of happiness. The Buddha called the understanding of this law of karma, the law of action and result, the "light of the world," because it illuminates how life unfolds and why things are the way they are. The wisdom of this understanding allows us the freedom to make wise choices in our life. - Joseph Goldstein, Insight Meditation from Everyday Mind, ATricycle book edited by Jean Smith
What Does Karma Mean?
In simple terms, what does karma mean? It means that whatever we do, with our body, speech, or mind, will have a corresponding result. Each action, even the smallest, is pregnant with its consequences. It is said by the masters that even a little poison can cause death, and even a little seed can become a huge tree. And as Buddha said: "Do not overlook negative actions merely because they are small; however small a spark may be, it can burn down a haystack as big as a mountain." Similarly he said: "Do not overlook tiny good actions, thinking they are of no benefit; even tiny drops of water in the end will fill a huge vessel." Karma does not decay like external things, or ever become inoperative. It cannot be destroyed "by time, fire, or water." Its power will never disappear, until it is ripened. - Sogyal Rinpoche, The Tibetan Book of Living and Dying from Everyday Mind, a Tricycle book edited by Jean Smit
The Light of the World
The Buddha identified karma as a volitional activity. That is, each volition in the mind is like a seed with tremendous potential. In the same way that the smallest acorn contains the potential of a great oak tree, so too each of our willed actions contains the seed of karmic results. The particular result depends on the qualities of mind associated with each volition. Greed, hatred, and delusion are unwholesome qualities that produce fruits of suffering; generosity, love, and wisdom are wholesome factors that bear fruits of happiness. The Buddha called the understanding of this law of karma, the law of action and result, the "light of the world," because it illuminates how life unfolds and why things are the way they are. The wisdom of this understanding allows us the freedom to make wise choices in our life. - Joseph Goldstein, Insight Meditation from Everyday Mind, ATricycle book edited by Jean Smith
Once the temple flag was blowing in the wind.
Two monks were arguing about it.
One said: "The flag is moving."
The other said: "The wind is moving."
Thus they argued back and forth, reaching no agreement.
Then the Patriarch [Master Huineng] said:
"It is not the wind that's moving; it's not the flag that's moving -
it's your mind that's moving."
Two monks were arguing about it.
One said: "The flag is moving."
The other said: "The wind is moving."
Thus they argued back and forth, reaching no agreement.
Then the Patriarch [Master Huineng] said:
"It is not the wind that's moving; it's not the flag that's moving -
it's your mind that's moving."
Thursday, January 24, 2008
The Daily Enlightenment
From BuddhaNet
There are many things we have to learn. But there are not "too many" things-the number is just right despite it being astronomical. This is because what we ought to learn, we ought to learn. It is crucial then, that we live sharply and mindfully, moving quickly through the school of life, learning lessons properly and promptly, paying attention to the details going through the mind, being honest and undefensive to oneself and the world. Life is short. This makes learning quickly and moving on quickly important. This is where the practice of effort and energy comes in. For example, if you know you have a bad temper, read about it, meditate on it... ask others about it. Do the following:
1. Truly recognise the state of anger.
2. Truly recognise its causes.
3. Truly recognise what angerlessness is-peace and calm.
4. Truly recognise the path that leads to angerlessness and walk it.
Sometimes, the anger returns-but if you are able to recognize it each time, resolving it becomes easier and faster. That, if you had noticed, is the formula according to the structure of the Four Noble Truths-it is the universal problem-solving approach. It is possible for us to train ourselves such that we can quickly run through this formula within our minds within seconds when anger arises. As soon as anger arises, it can diminish into non-existence. Don't believe it? Here's a scenario:
1. Someone blames you for something.
2. You hear it and anger arises. (takes 1/2 second to be recognised if mindful enough)
3. You recognise its cause. (takes 1/2 second)
4. You remember how you should be-angerless and calm (takes 1/2 second)
5. You search for the yourself there and then and realise that there is no one "person" angry-there is just an attachment to an unreal self. (takes 2 seconds)
You see? Took only 3.5 seconds. It can be done. Pretty soon if you mastered this, you can hardly get angry generally. The only difficult part is being mindful-extinguishing the volcano of anger before it erupts.
There are many things we have to learn. But there are not "too many" things-the number is just right despite it being astronomical. This is because what we ought to learn, we ought to learn. It is crucial then, that we live sharply and mindfully, moving quickly through the school of life, learning lessons properly and promptly, paying attention to the details going through the mind, being honest and undefensive to oneself and the world. Life is short. This makes learning quickly and moving on quickly important. This is where the practice of effort and energy comes in. For example, if you know you have a bad temper, read about it, meditate on it... ask others about it. Do the following:
1. Truly recognise the state of anger.
2. Truly recognise its causes.
3. Truly recognise what angerlessness is-peace and calm.
4. Truly recognise the path that leads to angerlessness and walk it.
Sometimes, the anger returns-but if you are able to recognize it each time, resolving it becomes easier and faster. That, if you had noticed, is the formula according to the structure of the Four Noble Truths-it is the universal problem-solving approach. It is possible for us to train ourselves such that we can quickly run through this formula within our minds within seconds when anger arises. As soon as anger arises, it can diminish into non-existence. Don't believe it? Here's a scenario:
1. Someone blames you for something.
2. You hear it and anger arises. (takes 1/2 second to be recognised if mindful enough)
3. You recognise its cause. (takes 1/2 second)
4. You remember how you should be-angerless and calm (takes 1/2 second)
5. You search for the yourself there and then and realise that there is no one "person" angry-there is just an attachment to an unreal self. (takes 2 seconds)
You see? Took only 3.5 seconds. It can be done. Pretty soon if you mastered this, you can hardly get angry generally. The only difficult part is being mindful-extinguishing the volcano of anger before it erupts.
Wednesday, January 23, 2008
From Tricycle
The Buddha described what we call self as a collection of aggregates elements of mind and body that function interdependently, creating the appearance of woman or man. We then identify with that image or appearance, taking it to be I or mine, imagining it to have some inherent self-existence. For example, we get up in the morning, look in the mirror, recognize the reflection, and think, Yes, thats me again. We then add all kinds of concepts to this sense of self: Im a woman or man, Im a certain age, Im a happy or unhappy person the list goes on and on.
When we examine our experience, though, we see that there is not some core being to whom experience refers; rather it is simply empty phenomena rolling on. It is empty in the sense that there is no one behind the arising and changing phenomena to whom they happen. A rainbow is a good example of this. We go outside after a rainstorm and feel that moment of delight if a rainbow appears in the sky. Mostly, we simply enjoy the sight without investigating the real nature of what is happening. But when we look more deeply, it becomes clear that there is no thing called rainbow apart from the particular conditions of air and moisture and light.
Each one of us is like that rainbow an appearance, a magical display, arising out our various elements of mind and body. --Joseph Goldstein, Tricycle: The Buddhist Review,/i>, Vol. VI, #3
from Everyday Mind, edited by Jean Smith, a Tricycle book
The Buddha described what we call self as a collection of aggregates elements of mind and body that function interdependently, creating the appearance of woman or man. We then identify with that image or appearance, taking it to be I or mine, imagining it to have some inherent self-existence. For example, we get up in the morning, look in the mirror, recognize the reflection, and think, Yes, thats me again. We then add all kinds of concepts to this sense of self: Im a woman or man, Im a certain age, Im a happy or unhappy person the list goes on and on.
When we examine our experience, though, we see that there is not some core being to whom experience refers; rather it is simply empty phenomena rolling on. It is empty in the sense that there is no one behind the arising and changing phenomena to whom they happen. A rainbow is a good example of this. We go outside after a rainstorm and feel that moment of delight if a rainbow appears in the sky. Mostly, we simply enjoy the sight without investigating the real nature of what is happening. But when we look more deeply, it becomes clear that there is no thing called rainbow apart from the particular conditions of air and moisture and light.
Each one of us is like that rainbow an appearance, a magical display, arising out our various elements of mind and body. --Joseph Goldstein, Tricycle: The Buddhist Review,/i>, Vol. VI, #3
from Everyday Mind, edited by Jean Smith, a Tricycle book
Tuesday, January 22, 2008
Socrates
I do nothing but go about persuading you all, old and young alike, not to take thought for your persons or your properties, but and chiefly to care about the greatest improvement of the soul. I tell you that virtue is not given by money, but that from virtue comes money and every other good of man, public as well as private. This is my teaching, and if this is the doctrine which corrupts the youth, I am a mischievous person.
Monday, January 21, 2008
Martin Luther King Jr.
Nonviolence is the answer to the crucial political and moral questions of our time; the need for mankind to overcome oppression and violence without resorting to oppression and violence. Mankind must evolve for all human conflict a method which rejects revenge, aggression, and retaliation. The foundation of such a method is love.
Friday, January 18, 2008
A person with the tendency to respond will succeed in all walks of life; a person who is not responsive will become disappointed in all affairs of life. Responsiveness comes by interest, also by concentration, also by power of one's mind. ... Responsiveness may be explained as faith, trust, concentration, singlemindedness, a living interest, contemplation, and love. To respond means to give full attention and not divided attention but single attention. Responsiveness is focusing one's whole being to something of interest. When a person, even in his interest in worldly affairs, has so developed his faculty of responsiveness, then it becomes easy for him to respond to the call of the Spirit.
The mystery of responsiveness is that the responsive one must forget himself in order to respond; and the same mystery may be called the path to perfection. A person who is not capable of forgetting himself, however good, pious, or spiritual, will always prove imperfect in his life. All misery comes from the consciousness of the self. The one who does not forget is constantly called by his own limited life, which enslaves him constantly. The one who forgets himself receives the call of God.
~~~ "Sangatha II, Tasawwuf ", by Hazrat Inayat Khan (unpublished)
The mystery of responsiveness is that the responsive one must forget himself in order to respond; and the same mystery may be called the path to perfection. A person who is not capable of forgetting himself, however good, pious, or spiritual, will always prove imperfect in his life. All misery comes from the consciousness of the self. The one who does not forget is constantly called by his own limited life, which enslaves him constantly. The one who forgets himself receives the call of God.
~~~ "Sangatha II, Tasawwuf ", by Hazrat Inayat Khan (unpublished)
Wednesday, January 16, 2008
Tuesday, January 15, 2008
Inter-are
You are me and I am you.
It is obvious that we are inter-are.
you cultivate the flower in yourself
so that I will be beautiful.
I transform the garbage in myself
so that you do not have to suffer.
I support you
you support me.
I am here to bring you peace
you are here to bring me joy.
Thich Nhat Hanh
It is obvious that we are inter-are.
you cultivate the flower in yourself
so that I will be beautiful.
I transform the garbage in myself
so that you do not have to suffer.
I support you
you support me.
I am here to bring you peace
you are here to bring me joy.
Thich Nhat Hanh
Sunday, January 13, 2008
My Aftercare Program
"Expectations are premeditated resentments"
Buddhism teaches us that all anticipated results of our actions are merely fantasies.
Buddhism teaches us that all anticipated results of our actions are merely fantasies.
Thursday, January 10, 2008
Friday, January 4, 2008
John Legend
"Show Me"
I realized as I lay down to sleep
We haven't spoke in weeks
So many things that I'd like to know
Come have a talk with me
I need a sign, something I can see
Why all the mystery?
I try not to fall for make believe
But what is reality?
Where do we go?
What do we know?
Life has to have a meaning
Show me the light
Show me the way
Show that you're listening
Show me that you love me
Show me that you walk with me
Hopefully, just above me
Heaven's watching over me
Guess it's funny how I say thanks to you
For all you've given me
Sometimes the price of what you gave to me
I can't stop questioning
O God of love, peace, and mercy
Why so much suffering?
I pray for the world, it gets worse to me
Wonder if you're listening
When people go
Why do they go?
Why don't you choose me?
But someday I know
I'm gonna go
I hope you're waiting for me
Show me that you love me
Show me that you walk with me
Hopefully, just above me
Heaven's watching over me
Maybe we'll talk
Some other night
Right now I'll take it easy
Won't spent my time
Waiting to die
Enjoy the life I'm living
Show me that you love me
Show me that you walk with me
Hopefully, just above me
Heaven's watching over me
I realized as I lay down to sleep
We haven't spoke in weeks
So many things that I'd like to know
Come have a talk with me
I need a sign, something I can see
Why all the mystery?
I try not to fall for make believe
But what is reality?
Where do we go?
What do we know?
Life has to have a meaning
Show me the light
Show me the way
Show that you're listening
Show me that you love me
Show me that you walk with me
Hopefully, just above me
Heaven's watching over me
Guess it's funny how I say thanks to you
For all you've given me
Sometimes the price of what you gave to me
I can't stop questioning
O God of love, peace, and mercy
Why so much suffering?
I pray for the world, it gets worse to me
Wonder if you're listening
When people go
Why do they go?
Why don't you choose me?
But someday I know
I'm gonna go
I hope you're waiting for me
Show me that you love me
Show me that you walk with me
Hopefully, just above me
Heaven's watching over me
Maybe we'll talk
Some other night
Right now I'll take it easy
Won't spent my time
Waiting to die
Enjoy the life I'm living
Show me that you love me
Show me that you walk with me
Hopefully, just above me
Heaven's watching over me
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