Do you really want it?

Enlightenment. Perfect enlightenment, is that your highest goal. The dream you are chasing, that which you would sacrifice everything for? Take a honest look at what you are doing. Are you taking every chance there is to further yourself along the path to enlightenment? Or what is there you just have to do before you renounce everything and fully dedicate your life to the practise?
Sometimes I get depressed(a bit of a strong word...)over my lack of effort I put into my practise. It feels like Im wasting my time whith all the meditation and reading and so on. Im not ever having any relization, none the less reach any kind of enlightenment. I find myself hanging out whith friends late at night instead of being home practising, which was the plan.
But then I remeber that practising the dharma is not only about study and meditating. Its about living life, life is the ultimate practise. And even the failures are practise. A teacher of mine ones said in regard to when practise is going slow "If you want to dig up ONE ounce of gold, you have to dig up alot of dirt." Dont forget that the digging is part of the practise, the shovels whith dirt is also relizations.

So what is peoples dayli practise? Im having a hard time finding some kind of red thread which I can follow in my dayli practise. I know its individuell, but hearing from others will hopefully inspire me.

 

I like the quote about the ounce of gold. I will remember that one.


I do Transcendental Meditation most every day, if only for a few moments. I keeps some water bowls on my Buddhist altar and light an incense fairly often. I have planted some rudraksha and bodhi trees and I make sure they're healthy. These are the common acts of my path. Plus I strive to be considerate, even when I lapse I make ammends with those I offended and don't let anger carry.

And then I also do some mantra accumulation, mainly those received from the Guhyagarbha which HH Penor Rinpoche gave, and some Vajra guru mantra during activity which reminds me to consider the Dharmakaya of the Buddha. This is mainly it. I have also many other empowerments but even less time due to 6 day work weeks and exhaustion. Often, Dharma practice takes the form of many cat naps to preserve my health. Though not purely evolutionary they keep me alive.

I know how you feel with regards to not following the pure precepts. I also drink and smoke. I work on Bourbon Street in New Orleans. I take the Middle Way between partying and abstinence. It's the only sane thing to do. Otherwise I get cranky and mean and create more troubles. Strike the balance, I think you suggested. I agree.

 

Personally, I don't worry too much about enlightenment. It really wouldn't bother me if I had to continue the life cycle a few more times. I prefer to spend my time helping others. I get a natural high from helping other people, and to me that's enlightenment enough for now. I also think that, for me at least, that is the true path to enlightenment. I mean, if you isolate yourself and renounce everything, you could almost say that in a way, that's a selfish thing to do. Not everyone has the priveledge (sp?) of doing that, so if all the priveledged people renounced everything, who would take care of the poor and unfortunate? You can dedicate your life to achieving enlinlightenment and still show compassion, but to me, simply allowing someone to live isn't enough--you have to help them too. Not passing judgments, just giving my two cents.

-Kate

 

I practice shamatha and vipassana, as well as mettabhavana chanting, daily. Periodically, I carry out fire rituals out of tradition.

 

Strawberry_Fields_Forever:

Very well put. Whithout cultivating a alturistic mind to help others enlightenment is far from attaineble. Because isnt that what its all about? Reaching enlightenment is the last point, from where you can go no further in the search of happiness. What would be left to do? But help others to find the same peace.
Its wonderfull to hear that there is people like you out there

 

I studied with a Zen Master that explained the obvious to me.

This eternal force that we call God is present in all of creation. It is the stuff that all thought arises from. It is the source of all.

Many practices teach us where to look for god. You’ll find it in chanting or you’ll find it in meditation. This is all true and these practices help us to focus our attention on the eternal but it’s within and without all things. Just imagine, all things!

It’s present on Wall Street, it’s present in a brothel and it’s equally present in a monastery.

As Buckaroo Banzai said, “Where ever you go.. well, there you are.”

 

Your zen master told you about an eternal force?

 

I’m paraphrasing.
:sunglasse

 

Yes, but did he really say eternal?

 

I'm not sure what you're getting at. What is your point?

 

Eternal force is a highly un-buddhistic concept as everything is impermanent and it is surprising that a Zen teacher used it so I was wondering if he actually might have used something like "universal" force or if he is really unorthodox and did indeed use "eternal"...

 

Often in spirituality we try to impress others with our “superior” knowledge. Isn’t this really the ego looking for recognition?

Yes I understand that in Zen we are contemplating non-reality and perhaps a force is a reality of sorts but - who is contemplating?

Semantics are a crude form of communication because they can convey many different interpretations with a single word.

Any miss-phrasing is from me and not the Zen Master. He is fully awakened.

 

I agree. Contemplation or meditation for its own sake is absurd. In the Vimalakirti Sutra, Shakyamuni clearly explains that true meditation is not solitary contemplation beneath a tree but playing an active role in society while embracing the truth.

Mahatma Gandhi, to someone who urged that he pursue a life of meditation, is said to have remarked that he felt no need to withdraw to a cave for that purpose. He carried the cave with him, he said, wherever he went. This episode is characteristic of Gandhi, who devoted his life to taking action and practicing among the people.

Buddhism is not a religion that closes its eyes to people's suffering; it is a teaching that opens people's eyes. Therefore, Buddhism is the path that enables people to become happy. To turn away our eyes from the contradictions of society and rid ourselves of all worldly thoughts is NOT(i.e. erroneous teachings) the way of Buddhist practice.

The true spirit of meditation lies in manifesting our innate wisdom in society and resolutely struggling for the happiness of ourselves and others, and to construct a better society.

Even though the sutra/s speaks of Shakyamuni entering samadhi, or meditative concentration, this does not mean that in the Latter Day of the Law(present-day we are living) people should seclude themselves in mountains and forests and practice sitting meditation or contemplation. Nichiren Daishonin,th 13th century japanese reformer Buddhist monk, who struggled in the very midst of society to enable all people to attain supreme enlightenment, rejects such practices as not suited to the time.

Needless to say, from the standpoint of Nichiren Buddhism the present age samadhi or "meditative concentration", for us,means doing gongyo and chanting daimoku. We do not, however, carry out this practice of "meditative concentration" secluded in mountains and forests. Rather, on the foundation of our practice of gongyo and daimoku, each day we polish our lives, draw forth infinite wisdom and courage, and go out into society. This is the discipline we are carrying out.

Chanting is neither meditation, nor positive thinking, though it reaps the benefits of both these practices and much more. The essence of chanting Nam-myoho-renge-kyo[the Daimoku] is that in the very act of doing so we are expressing our Buddha nature. Meditation and positive thinking do not have Buddhahood as their objective. It is not possible to express Buddhahood through these means. Although meditation and positive thinking may have value they cannot change the fundamental element in our lives which makes us unhappy and unfulfilled as human beings — our karma, nor can they bring out the highest condition of life, Buddhahood.

Meditation is a more passive exercise than chanting; one usually calms one's mind by concentrating on a particular phrase or image. At first glance this may seem close to the practice of Nichiren Daishonin's Buddhism, but actually the difference is apparent. The practice of chanting Nam-myoho-renge-kyo enables us to express and experience our innate Buddhahood and release the powerful energy contained within that, rather than to calm our minds or negate certain ways of thinking.

Again, while it is true that our thinking does become more positive as a result of chanting, this is because chanting draws out our Buddhahood which, in turn, influences every aspect of our lives, both mental and physical. Therefore, chanting is not so much a question of "thinking positively" or exercising "mind over matter," which implies restriction; rather, through chanting, our highest state of life naturally influences our thoughts and actions towards the most valuable ends.

Each of us possesses the potential for a winning life. Within us is the ability to live with courage, to have fulfilling relationships, to enjoy good health and prosperity, to feel and show true compassion for others, and the power to face and surmount our deepest problems.

Crucial to living a winning life is to undergo an inner transformation that will enable us to bring out our highest human qualities and change our circumstances. This process is a revolution of our own character, an individual human revolution.

Consider the following scenario:

Perhaps you feel under-appreciated at work. Maybe your boss is belligerent or ignores you. After a while you develop a chip on your shoulder. Though you may be an expert at hiding negativity, every once in a while it rears its ugly head. Perhaps your co-workers or boss perceive you in turn as not being entirely committed to the success of your job, or that you have a bad attitude. Of course there are myriad reasons for your attitude and all of them "valid." But whatever the reasons, you miss opportunities for advancement because of the poor relationship. This is a common scenario in today's working environment.

But suppose you start coming to work with a new attitude that is not just a mental adjustment but an outlook bolstered by a deep sense of vitality, confidence and compassion, and based upon serious self-reflection. Your compassion leads you to have empathy for your boss's situation. Armed with a new understanding, you treat your boss differently, offering support and finding yourself less and less discouraged by any negativity he or she may display toward you.

Your boss begins to see you in a new light. Opportunities present themselves.

This is obviously a very simple example and many of us would say this is a natural thing to do, but to live this way every day requires a basic change in our hearts and character. Once the change is made, like a never-ending domino effect, we can have continual impact on the people around us.

The practice of Buddhism as taught by Nichiren Daishonin is a catalyst for experiencing this inner revolution. It provides us with immediate access to the unlimited potential inherent in our lives by which we can live a winning life.

It is the promise of Nichiren Daishonin's Buddhism that we can attain a state of freedom and unshakable happiness for ourselves while creating harmony with others.

Buddhism is a way of life that — on the most fundamental level — makes no distinction between the individual human being and the environment in which that person lives. Like a fish in water, the two are not only inseparable, but each serves as a catalyst for the other. Thus, to a Buddhist, self-improvement and enhancement of our circumstances go hand in hand. The two are actually so interlocked that it is incorrect to consider them separate entities. In treating the sufferings and delusions of human beings, there is the accompanying benefit of better social conditions, since the one is the source of the other Ö for better or worse.

While the word Buddha may conjure up images of a specific person from history or world religions courses we have taken, it is also a description of the highest state of life each of us can achieve. Buddha actually means "awakened one," and the historical Buddha (known as Shakyamuni or Siddhartha Gautama) discovered that all humans have a potential for enlightenment Ö or "Buddhahood" in the depths of their lives. This could be likened to a rosebush in winter; the flowers are dormant even though we know that the bush contains the potential to bloom.

Similarly, by tapping into our potential, we can find unlimited wisdom, courage, hope, confidence, compassion, vitality and endurance. Instead of avoiding or fearing our problems, we learn to confront them with joyful vigor, confident in our ability to surmount whatever life throws in our path.

Buddhism also shows us the most satisfying way to live among others. It explains that when we help others overcome their problems, our own lives are expanded. When our capacity increases and our character is strengthened, the source of our problems comes under our control. Because we make an internal change, our relationship with our problems changes as well, wresting positive resolutions in any number of astounding yet tangible ways

Through this process of inner reformation, we can also fulfill our dreams and desires. Rather than calling for the eradication of desires[as most Buddhist groups/sects do), Nichiren Daishonin's Buddhism recognizes that to be human means to have desires and that as we proceed in our human revolution, we elevate our state of life, "magnetizing" our lives to attract that which will further our happiness.

Not only do we fulfill our desires as we change ourselves through Buddhist practice, but the very pursuit of those desires through our practice is like rocket fuel propelling us toward our enlightenment. Life is ever-changing, moment-to-moment. The only constant in life is change. Our minds are constantly in flux, and while one minute we may have the courage to conquer the world, the next minute we can be overwhelmed by even the simplest occurrences. But through our steady, daily practice, we continually strengthen our resolve and ability to live a winning life. Winning in life, however, is not the absence or avoidance of problems. Being human, almost by definition, means we will constantly meet up with challenges. True happiness or victory in life is having the tools to take on each hurdle, overcome it, and become stronger and wiser in the process. Inside each human being is a storehouse of all the necessary traits to tackle every problem that confronts us. Buddhism is the practice that allows us access to this storehouse and unleashes our inherent power to take on all of life's challenges and win.

 

Its good to have a strong will and not give up on something you really want!!

 

There is one paradoxical issue in the title, a glaring one. "You" may want "it", but firstly it might be worth considering what "you" and "it" are ?
You as you know yourself is not compatible with it. It needs an absence of you.

'You cannot get there from here' : is a saying which I did not understand well but now I do. It is like digging a hole with a shovel made of air.

If there is a centre driven existence, it, seemingly will never be. The ego wants to be enlightened, saved, grandised, perpetual. revered, everlasting as well. Everything read, spoken and seen about this topic suggests ego will be non existent before there is any communion with undivided non dual existence and the supposed inherent liberation.

There must be a lot of care attention on self delusion, which is almost impossible to avoid on any "path" and why almost no one ever becomes enlightened and ends up being reborn as an animal according to Buddhism itself.

 

Went into this during meditation today. Becoming means "in time", the future I will be other than what I am, I will be something I am not.

Though an alternative view could also see this as cannot become something that under our ordinary discursive thoughts we already have the essence of underneath. We are already it but it is completely buried by incessant selfish, ego driven, out of control survival instinct, moved into psychological time based
phantasm.

In time means, thought, projection, the past, the future, memory and action from memory. This is never in this moment, becoming is not being, it is a projection. Enlightenment is not something that you become in time (thought, intention, striving, wanting, hoping, effort, accomplishment, dedication, building upon something that happens in the future.) We have read 100 times it is not of time.

We have also read 100 times it is instant, if and when it does happen, time-less and not of the past or future it is a fundamental change of being of consciousness in response to the unfolding of existence itself. Otherwise it is thought and ordinary psychological time based mental events. That can never be enlightenment.

Enlightened action, permanent or temporarily inspired can only come from the present moment which is now, which is every moment of your life as a response to existence unfolding from a non centre driven experience.

Not to mention wanting is simple desire, the pursuit of ego.

There will be no "you" to want "it" And if there is, it is plain old delusion from the ego.

 

It is worth looking at this, at least to have a new perspective on formal practice. It changed the approach to meditation, how exactly I cannot say as
it is evolving each day since watching this.

 

Thank you for the video!