Why Let Spiritual Obstacles Obstruct You?
Realisation: Why let Spiritual obstacles obstruct you?
The first, immediate and final spiritual obstacle is delusion. - stonepeace
Don't take the concept or even the experience of "spiritual obstacles" too "seriously" in a hard and fast manner - because, like any other phenomenon, they too are empty too of any substantiality or any fixed characteristics. They too, will pass. What's more, they can be transformed to be advantageous too - for even great lessons can be learnt from great adversities. What they offer are challenges to respond to appropriately, spiritually. As such, spiritual obstacles should be seen as invaluable spiritual tests.
On the other hand, if you see all "spiritual obstacles" as "solidly real", they will really stop you from advancing spiritually, thus being obstacles. Or rather, you will really allow them to stop you. Even the "worst" obstacle - of being subjected to dying suddenly can be seen as an unexpected golden opportunity to do one's final practice (in this life) well - so as to be reborn in Pure Land for instance. It's just a chance that arrived sooner than expected.
- Shen Shi'an
Realise the emptiness of obstacles to transform them into blessings. - stonepeace
Relative Truth Within Ultimate Truth
Inner truth is the heart of all knowledge. - The 12th Tai Situpa
Relative truth refers to the way something appears, how it appears. Ultimate truth is what actually is. That is the most fundamental description of relative and ultimate. When we want to express it in slightly more depth and detail, we can say that relative truth is the definition of every manifestation we can name, like the beings that inhabit our world, the objects around us, and our world itself. All sentient beings, their surroundings, and the particular systems or laws that govern these relationships are part of relative truth.
Ultimate truth is the inseparability of the essence of mind and its manifestation. The term mind is used here to describe essential nature. When mind manifests in its most superficial manner, that is the relative aspect of the ultimate mind that we are most aware of as we go about our daily activities. In the relative world, the essence of mind is ultimate and everything else is relative. This essential nature goes beyond duality but includes it also.
- Relative World, Ultimate Mind (The 12th Tai Situpa)
Q: What is the difference between making a commitment by formally taking refuge (and precepts) and simply not harming? Why is the formal commitment important?
A: Suppose you make a commitment never to kill a dragon. Most people will never see a dragon in their entire lives; some think dragons don't exist. So, you might ask, why would anyone make a commitment not to kill a dragon? If you never kill a dragon, you aren't creating any non-virtue, yet at the same time you're not creating any virtue (merit). From the day you make a commitment not to kill a dragon, and continue to uphold that commitment, you're accumulating virtue. In taking refuge, you accumulate great virtue minute by minute as you uphold your vows.
- Gates to Buddhist Practice: Essential Teachings of a Tibetan Master (Chagdud Tulku)
If you have not tamed
the enemy of your own hatred,
then combating outer opponents
will only make them multiply.
- Buddhist saying
Realisation: Even If Others are at Fault, Your Unhappiness is Your Fault
The swiftest way to change the world is to change your mind. - stonepeace
Your train is late. That "makes" you unhappy. You blame the world for starting your day on a low note. You look around, and notice that none of the commuters look as frustrated as you feel. Surely, many of them will be late because of the train's tardiness? It strikes you that if all are facing the same situation, what differs is the state of mind. But surely, you are not to blame? You analyse who is to blame. It cannot be the train itself. It might be the driver's fault. But you realise that playing the blame game doesn't make you any happier. And if it isn't the driver's fault, it must be your fault for making yourself unhappy. Even if you "prove" the whole world to be at fault, it doesn't make you any happier.
The foolish think they are victims of circumstances, while the wise see how the foolish victimise themselves with the circumstances. It is not that others make you unhappy, but your thoughts about what they say and do (or not) that makes you so. So, unhappiness comes from your thoughts. The good news - you control your thoughts. You can change your mind – about how you perceive things. If you wish others to treat you well, you have to first treat yourself well. This would include not imagining others can ever "make" you unhappy. This also means that others cannot give you happiness – you have to decide to be happy. Happiness depends on how you condition your mind internally; not external conditions.
The Buddha described himself to be like a lotus – though growing within mud, which symbolises adversities and defilements, he blossomed untainted. It is alright to try to change others (or the situation) for the better – but you should always be the priority – change yourself first. If not, not only might you fail to change others, you will be unhappy when others remain unchanged. But if you have changed yourself, you will be happier already – even if others try to "make" you unhappy. Your life in the moment reflects your mind. Change your mind and your life changes instantly. For instance, a late train is a perfect opportunity to plan the day or simply relax. Why let it frustrate you? -Shen Shi'an
*** Pray to Isis ***
4D 4D 4D
Realisation: Our (Mis)Adventures in Wonderland
In "Alice's Adventures in Wonderland", Alice asks the Cheshire Cat which way she ought to go. The cat replies, "That depends a good deal on where you want to get to." The frustrated Alice exclaims, "I don't much care where--" The Cat grins on, "Then it doesn't matter which way you go," said the Cat. Alice tries to finish her sentence "--so long as I get somewhere". "Oh, you're sure to do that," said the Cat, "if you only walk long enough." In the song "Any Road" by George Harrison, the related chorus reminds us - "And if you don't know where you're going, any road will take you there." Is this not poignant wit and wisdom?
Ridiculously common-sensical as it might seem, the above reflects the human condition for many, who yearn to get somewhere, but are unsure of where. .They thus go "randomly" wandering in the rounds of life and death. It doesn't matter who you are, but at the end of the day, even if you are unaware of it, all you really want is True Happiness - that which is truly lasting. Even masochism is the "inverted" seeking of True Happiness. The problem with worldly sources of happiness is its fleeting nature. As such, True Happiness must be non-material and even non-mental, transcending impermanent mind and matter.
The Buddha realised that True Happiness can only be attained with complete compassion and wisdom. Not knowing why we are unhappy is the lack of wisdom, and the self-sabotaging attitude and actions we have is the lack of compassion. The ultimate "adventure" in the "wonderland" of Samsara is the quest for True Happiness (aka Nirvana). Not any road will take you there - only the Noble Eightfold Path will - if you walk it all the way with all your heart. Alice later remarks, "...
I don't want to go among mad people." The Cat says, "We're all mad here. I'm mad. You're mad.... or you wouldn't have come here." Now, aren't we all "mad" to keep returning to Samsara, while missing the path to True Happiness? - Shen Shi'an
Realisation: Which Buddhist Tradition Do You Practise?
A Buddhist friend asked, "Which Buddhist tradition do you practise?" I always hesitate to give a direct answer - simply because there is really no direct answer that is fair. The usual answer I give is - I'm an "MTV Buddhist". "M" stands for the Mahayana tradition, "T" for Theravada and "V" for Vajrayana. (Together, these are the three main living Buddhist traditions.) It's kind of an fitting answer because many of my generation lived at the advent of colourful MTV culture - a metaphor for the melting pot of multiple genres of mish-mash "stuff". It was "traditional" to mix and match teachings of various traditions, though there is the danger of it being merely frivolous "window-shopping". Usually, the next question asked is - "How is it possible not to choose one Buddhist tradition after years of studying and practising Buddhism?"
Yes, one should focus eventually, so as to cultivate deeper. I focus on "tradition X". It's Pure Land Buddhism in my case, as my main practice - but with Theravada meditation foundations, some Vajrayana flavouring, a touch of Zen etc... That's what I meant by "mish-mash"! If you can synthesise various teachings comfortably, why not? But I would still hesitate to pronounce myself as an "X-practitioner" - because there are more to the Buddhist teachings I try to live up to, than only the teachings popularly ascribed specifically to "X Buddhism". It is perfectly natural that after exploring various Buddhist traditions, one eventually settles on one that one has strong afinity with. But it is also perfectly natural that the more one explores that tradition, one eventually discovers how it is interlinked to aspects of the Dharma found emphasised in other traditions.
As in the Hua-yen (Avatamsaka) teachings of universal interconnectivity, the stucture of the Dharma is a case of intricate "all-in-one" and "one-in-all". As such, it is difficult to pigeon-hole personal Buddhist practice in terms of one single tradition. As a monk I met once mentioned that though he is Theravadin in appearance, he considers himself not so much as "non-sectarian" in outlook, but "pre-sectarian" - adhering to Buddhism before segregation in terms of traditions. Me? "Multi-sectarian" sounds nicely inclusive. It would seem ridiculously small-minded to miss wonderfully useful teachings that are conventionally outside of the illusory boundaries of one's tradition. Why not keep an open heart and mind, and make the best of whatever you encounter? After all, as the Buddha put it, just as the sea is salty everywhere, the universal "taste" of all his teachings is that of spiritual freedom. -Shen Shi'an
As all Dhama teachings are interconnected, to belittle one teaching is to belittle the Dharma. - stonepeace
thanks isis.
Really meaningful excerpts.
Everyone, no more off topic msgs pls.
Any off topic msg will be deleted immediately.
