Compassion Can Save Your Life

Compassion can save your life
Deliverance from struggle and strife
No longer living on the edge of a knife
Compassion can save your life

Open eyes–that empathize
Open heart–that can impart
Open mind–judgments unwind
Openness–knowing emptiness

Karuna inspires–not about “me”
Holding wisdom’s hand–All that be
The Way–infinite, nothing outside
No longer separate–in peace “I” reside

Waking up is difficult.
It is realization that peace and happiness were not some distant accomplishment.
They were here all along.
The Buddha resides in the burning house.
The other shore is right here, right now.

May this inspire you to compassion and presence.


Path of the Dharma: Dhammapada–Chapter 23: The Elephant

Note: I’m going to move forward in the book to this late chapter and then skip back to a couple earlier sections. Also, the passage below, although long, is not the complete chapter, rather about 2/3 of it. I chose this particular selection from it to emphasize one point of content, honing the Manjushri sword of wisdom.

Patiently I shall bear harsh words as the elephant bears arrows on the battlefield. People are often inconsiderate.

Only a trained elephant goes to the battlefield; only a trained elephant carries the king. Best among men are those who have trained the mind to endure harsh words patiently.

Mules are good animals when trained; even better are well-trained Sind horses and great elephants. Best among men is one with a well-trained mind.

No animal can take you to nirvana; only a well-trained mind can lead you to this untrodden land.

The elephant Dhanapalaka in heat will not eat at all when he is bound; he pines for his mate in the elephant grove.

Eating too much, sleeping too much, like an overfed hog, those too lazy to exert effort are born again and again.

Long ago my mind used to wander as it liked and do what it wanted. Now I can rule my mind as the mahout controls the elephant with his hooked staff.

Be vigilant; guard your mind against negative thoughts. Pull yourself out of bad ways as an elephant raises itself out of the mud. — Trans. Easwaran

455 (75)

The well-trained mind will take you along the path like the well-trained elephant carries the rider.

Something about the metaphor in this chapter struck me profoundly. The image of the well-trained elephant is very clear, and yet again, we have a comparison that distinguishes the path to nirvana from the other. In this first passage, the Buddha makes clear that the best quality to cultivate is a well-trained mind. This echoes the main message in the other sections we’ve discussed so far. He emphasizes here, however, that the only thing that will allow you passage to nirvana is a well-trained mind. The previous sections didn’t emphasize this destination.

Perhaps, we should take a moment here and question what exactly nirvana is. Otherwise, we run the risk of falling into undefined terms and elaborate concepts without understanding the intention of this message, rather falling prey to our own fancies and preconceptions. This task of considering nirvana may sound easy, but it isn’t and could be written about at much greater length. The word “nirvana” has a certain exotic and fantastical feel to it, at least from my perspective. I remember using it as a child to indicate having reached some ideal and unassailable state–a perfection of sorts that once attained never falls away. Such an understanding reiterates familiar metaphysical dichotomies of being fallen and transcending our state of lack to a completion in the ideal. The two phrases I just used indicate two familiar examples of this–Christianity (transcending fallen state–the lacking nature of sin–through the perfect grace of the ideal: God and Christ) and Western philosophy’s metaphysical systems in general from Plato onward (contrast of the lacking living world with the ideal one which is the Truth, the Real world behind the shadow one that we are in–appearance vs. essence). While there may be arguments for such an understanding of nirvana from passages in the Pali canon, it does not fit well with this section from the Dhammapada.

This passage makes clear that the path to nirvana is the path of the well-trained mind. The examples here show that the well-trained mind is not swayed away from the good, selfless presence in the world (as discussed in my first selection from the Dhammapada) by lust, laziness, etc. We’re shown through the metaphor of the trained elephant that the mind can be trained so that it does not wander about, and this, just this, is the path to nirvana. It’s not acquiring some special state (which wouldn’t fit with the Buddha’s emphasis on impermanence anyway) or going somewhere else outside the “ordinary” world (Where would such a place be anyway???). Rather, it’s being fully immersed in the world with our mind as it is underneath all the constant layers of distractions and compulsions.

We often think of nirvana as the result of enlightenment, highlighting the profound wisdom in this path/practice (to be enlightened is to have seen the Truth), but we could also cast it as liberation; that is another, if not equally emphasized, “attainment” (there’s really nothing to attain, more like something to lose) of Buddhist practice, and with that re-thinking, we can see that the path of the trained elephant is simply that–liberation from the myriad sufferings of a confused mind. This regal animal can bear us to the core of our own happiness, revealing our own basic goodness beneath the desire, aversion, and ignorance of our untrained mind.


Walking the path step by step…

In case we conclude that a capitalized Mind is something other than our usual one, Huang Po deflates all delusions about its transcendence.:

“Q: From all you have just said, Mind is the Buddha; but it is not clear was to what sort of mind is meant by this “Mind which is the Buddha.”
Huang Po: How many minds have you got?
Q: But is the Buddha the ordinary mind or the Enlightened mind?
Huang Po: Where on earth do you keep your “ordinary mind” and your “Enlightened mind”?”

A familiar implication is the Chan/Zen insistence that enlightenment is nothing more than realizing the true nature of the ordinary activities of one’s everyday mind. When Hui Hai was asked about his own practice, he replied: “When I’m hungry I eat; when tired I sleep.”

The Pali texts of early Buddhism do not emphasize “everyday mind” in the same way, for they often contrast the consciousness of an ordinary person (puthujjana) with the liberated mind of an awakened arahant. Yet there is the same focus on not-clinging, a notable example being in the “Book of the Six Sense Bases” in the Samyutta Nikaya. There the Buddha repeatedly teaches “The Dhamma for abandoning all.” He emphasizes that practitioners should develop dispassion toward the six senses and their objects (including the mind and mental phenomena) and abandon them, for that is the only way to end one’s suffering.

“Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: “It’s liberated.” He understands: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.””

Listening to this discourse, “the minds of the thousand bhikkus were liberated from the taints by nonclinging.” The absence of grasping is what liberates.

“Truly, is anything missing now?
Nirvana is right here, before our eyes.
This very place is the Lotus Land, this very body, the Buddha.”–Hakuin

Passage taken from David R. Loy’s A New Buddhist Path, pp. 50-51.

May this inspire you to train your mind and release the mind that grasps so that you too may achieve liberation–the well-trained mind will bear you on the path to nirvana.


Identity and Change–An Impersonal Philosophy

Here’s another philosophical jaunt through the open writing of Morning Pages.

I’m sitting here dazed. I was blinded by light as I stood in line. My eyes are still swimming from it.

What if Plato’s metaphor for seeing the truth is singularly inept? By this, I refer to walking out into the light of the sun and escaping from the cave of ignorance in The Republic. What if it’s closer to bad faith? The truth of things is always right at hand, but we don’t want to look at it. Fearing the truth of death, we instead cover it over. We build up the soul in counterpoint to the ultimately impersonal–Death. Death comes for all in every moment. It does not respect us as individuals. Every moment dies. The secret here is that Death has a Janus-mask which has opposite faces–the old, stern, grinning skull alongside the crying baby’s soft face full of potential. Death is a Janus-mask with Birth as Birth and Death come together. Separating them is impossible. Each arising signals an eventual departing. Each departing brings a new arising. The Janus-mask covers the true face: Change.

All of this, Birth, Death, Change, is utterly impersonal. It all happens no matter what we want and, sometimes, despite what we want! However, these events don’t happen due to the consideration and judgment of our personal circumstances by some divine personage who denies or accepts our pleas. They simply happen. It’s nothing personal.

We try to cope with these changes by finding meaning behind them. We ascribe some personal consideration behind them that explains them away. These prayers were answered because God had mercy, but those weren’t because in his infinite wisdom He knew better than I did and is teaching me a lesson, etc., etc., etc. With such explanations, these events have a personal story rather than the mysterious unfolding of a cosmic emergence. They become known to me rather than questions, difficulties, problems that I have to grapple with. It’s a lot easier to cover over the difficult truth–Being is mysterious, and “I” am just another dying process in the middle of it that doesn’t know/understand the significance of the whole thing–than to face it. Facing it takes an existential courage: resoluteness. It takes a willingness to look at it directly and continue despite all the niggling stories, thoughts, and ideas that come up and try to make us look away. These thoughts and ideas churn on in desire, aversion, and ignorance, and they try to make the ultimate counterpoint to this Truth; they aim at building an edifice that will provide undying security from the impersonal cosmic process of Birth/Death/Change. The ultimate security?–A stronghold, a cut off piece of territory from the whole that asserts its independence from the process of change–the sovereign nation of “Self”. It is “identity” in the strong, logical sense of “A = A”. Here Death is denied and fought off, again and again, as the attempted castle crumbles day by day, made of sand–constantly built up anew while denying that this never-ending rebuilding occurs. Identity–a form of bad faith? In a sense, the ultimate form: that which chooses to misunderstand being by overlooking the ongoing impermanence of everything.

It’s been a while since I wrote the entry above. It came out so powerfully, much more charged than many of my posts while riffing off of Plato, Buddhism, Sartre, and Heidegger all in one go.

Please don’t misunderstand, however. I’m not saying that we aren’t individuals. If I eat, it doesn’t fill your stomach. However, we grab onto our bodily existence as separate and emphasize this over and above the elaborate interconnectedness and interdependent nature of everything about existence. Your body is a product of an elaborate history that goes back to the Big Bang. Exploding stars, crashing asteroids, mass-extinctions, forgotten civilizations, and so many more moments have factored into your existence, and you breath air, shed skin, and digest other organic and inorganic matter that recycles into the Earth. Light from a nearby star powers your entire physical existence, directly or indirectly-it warms your planet, makes plants grow which feed animals (including you), and makes life on this planet possible. Furthermore, your body releases heat–IR radiation–some small amount of which vibrates out throughout the greater planet and universe. You are part of the cosmos. You aren’t separate at all. Not really. You are like a flower–growing from a seed, turning into a bud, blossoming into a wondrous natural emergence, slowly withering away, and falling off the plant. However, just like the flower, the flower is not separate from the sun that nurtures its growth, the water that falls as the rain, and the dirt which holds the rainwater for the roots and provides nutrients as well, also offering a place for the fallen flower to be shuffled back into the cycle of life. It’s all one interdependent arising. You are a process, an unfolding of the universe–a human becoming–not a thing, not an it, not a permanent identity.


Our identities are concepts, impermanent by nature. Such concepts are clearly known in the cessation of ignorance. One does not enhance the happiness or compassion of the “I”; instead one sees through the “I” concept entirely. The Buddha said, “The tides of conceiving do not sweep over one who stands upon these foundations [of wisdom, truth, relinquishment, and peace].” In the moment when conceiving stops–especially self-conceiving–we are freed from the selfish hungers, because we are freed from the constructed self-concept that sustains them. In this moment we are freed from what practitioners of Ordinary Mind Zen call “the self-centered dream.” This freedom is possible. Indeed, if we are attentive, we will notice that freedom visits us each time the mind relaxes out of self-sustaining tensions.

These specks of liberation multiply and link together as understanding grows. This is the alchemy of non clinging. Sometimes, too, there is an avalanche of awakening, which may be sustained by the steadiness of mind engendered by meditation. In the moment of liberation, we cease to cling to an imagined stability or security in what is always changing. We cease our quest for pleasure in what is painful and for an enduring identity in the flux of personal and social fabrications. In the absence of clinging something wonderful is possible.

Beyond the hungers and ignorance is a very high happiness. The self is no longer birthed, in this life or in others. More simply, we cease to believe in the dream of “me” that the mind continually weaves. In this joy, rapture and equanimity conjoin. Wisdom vanquishes constructed identities which liberates generosity and love from the anchors of self. There is acceptance without greed, discernment without rejection, and stability without the illusion of permanence. This is an ongoing moment in life’s process that the Buddha described as “beyond reasoning” and “sorrowless” and “the stilling of the conditioned–bliss.” Nirvana is also called the deathless. It is what my teacher Ananda Maitreya simply referred to as coolness. Thanissaro Bhikkhu, an American Buddhist monk and translator, refers to nirvana as unbinding.

It is tempting, almost unavoidable, to idealize this unbinding. We take it to be inhuman, almost sterile in its purity. But logic and the very earthy stories of the Buddha’s later years tell us otherwise. Even when ignorance has vanished as a dominating force in our lives, we still have bodies, and they still defecate, age, and hurt. We still engage in relationships, and it is still complex. The body still hungers, and the mind still constructs. The key difference is that we do not react to the hungers of the body and heart, and we do not believe the constructs of the mind. We remain human–just not ignorant.

–Insight Dialogue: The Interpersonal Path to Freedom, Gregory Kramer, pp. 67-69.

May this help others see Truth without being blinded by their own stories.


Path of the Dharma: Dhammapada–Chapter 14: “The Awakened One”

“Avoid all evil, cultivate the good, purify your mind: this sums up the teaching of the Buddha.” – Chapter 14, Verses

All right. We can go home now. Here’s the teaching, and it’s easy… Wait! No, it isn’t. What does this mean? What is evil? What is good? How do I purify the mind?

I’ve chosen my first two commentaries on the Dhammapada with the hope of making these clearer, but let’s try to untangle them. Here’s our Manjushri sword to cut through this Gordian knot: the Buddha said again and again that he taught the truth of suffering. This was his whole teaching. Also, “The Four Noble Truths”, his four part analysis on the nature of suffering and how to be liberated from it, was his first sermon.

So, his teaching is about liberation from suffering, but it can also be summed up as the three tenets above. However, how are these related? If this sums up his teachings, yet his teaching is that of the truth of suffering and the path of liberation from it, how do we understand them together?

To put it simply, the three point summary offered in this chapter of the Dhammapada is the direction of the path to liberation from suffering. To some extent, to live is to be in pain: we all will undergo the pain of birth, death, illness, and aging. However, we cultivate suffering through our own actions and, perhaps more importantly, reactions. These activities keep us walking in an endless circle of suffering, and our desire to gain a secure setting where “I” am gratified is at the center of this circle. This is our orbit of samsara.

The Buddha offers a path that goes beyond this endless orbit: a path to nirvana. This path is precisely the three points in the quote:

  1. Avoid all evil: Evil has been clearly presented in the Dhammapada as selfish thoughts and actions. Sorrow will always follow these–they keep us locked in samsara’s orbit.
  2. Cultivate the good: the good has been shown since the opening to be selfless thoughts and actions. We might readily think of this as being a martyr. However, a martyr is still caught in the game of “self”–sacrificing him or herself, sometimes for recognition, sometimes for self-gratification. The Buddha’s questioning of self is more radical. He questions the enduring entity of “I”, of atman–revealing that the self is a process that can be mastered, not a static entity. As he says in Chapter 20:

    All states are without self; those who realize this are freed from suffering. This is the path that leads to pure wisdom.

  3. Purify your mind: This one follows from the other two. The task of the spiritual path is to master yourself–recognizing that you “are” an unfolding karmic set of conditions and acting in such a way that recognizes this impermanence, this ongoing flow: “states” without self. To put it simply, we can offer two verses from the opening chapter of the Dhammapada as guiding principles–lanterns lighting the path of purifying your mind:

    For hatred does not cease by hatred at any time; hatred ceases by love. This is an unalterable law.

    There are those who forget that death will come to all. For those who remember, quarrels come to an end.


I would suggest an interpretation of the first that moves past more standard understandings of these words. If we think of love as the greatest connection to what “I” like, we’ll remain lost. This keeps us rooted in the reactive patterns of suffering that the Buddha tries to free us from–desire, aversion, and ignorance. If love is just a cultivation of the “I”‘s desire, then we’ve understood nothing. Instead, for us to love, not from the love of attachment and I, me, and mine, we have to develop the wisdom of insight–coming to realize that although in a sense you and I are separate (when I eat, it doesn’t fill your stomach), ultimately we are both part of the same unfolding moment, part of the universe’s emergence right now. We’re both part of an intricately interdependent set of conditions not separate in the slightest and not enduring as we “are” in this moment. If we can see this, even for just brief moments from time to time, we can move from “hate” which is the aggressive push for “my” illusory position/preferences as reality over and above those of others to “love” which is a recognition of the interdependence of All and the illusion of separation as well as the delusions of our myriad other stories. In short, I take “love” here to be closer to what is standardly expressed as “compassion” in Mahayana Buddhism–mostly because “love”, as it is standardly understood, is an extremely loaded term for us.

Furthermore, our second lantern from the quote is giving up our quarrels by seeing that we all will die. This reveals our own impermanence and the pettiness behind our strife with others. Realizing that we all will die leads us, much like Stoicism, to understand how those things that we struggle for and suffer over are ephemeralillusory, and empty (Tibetan Buddhist dream yogis would express this by telling us life is a dream–see my related posts here and here. Be careful though! Don’t misunderstand what this statement about existence means!). So, we can learn from this insight to let go of our selfish plans–locking us into suffering of desire, aversion, and ignorance. Through this shift, we can purify our minds.

While writing this post, I read a passage by Dainin Katagiri on these three precepts of the Awakened One. His own commentary offers an excellent companion to my own, and the synchronicity of reading the passage made me feel that I should add part of it here for further elucidation and another voice. The rest of this commentary can be found in his You Have to Say Something: Manifesting Zen Insight (“Buddha’s Mind” pp. 40-42):

At the beginning of practice, you might believe the precepts are moral rules. But you must learn to take them as expressions of the Buddha’s activity. In doing so, you will study your everyday life, and before you are conscious of it, these teachings will penetrate your life. In this way, you can live naturally the life of a buddha.

The first two precepts are to refrain from what is unwholesome and to practice what is wholesome. The third precept is to purify your own mind. In order to perfect these, and the other precepts, we have to sever three ties. The first of these is doubt, or wrong view, which occurs whenever we attach to our cherished or tightly held ideas.

In Buddhism, human life is seen in light of the teachings of impermanence and cause and effect. These teachings seem contradictory, but actually they work together. On the one hand, everything is impermanent, so there is nothing we can grasp or cling to. On the other hand, there is cause and effect. If you do something, it will very naturally have results. These two seeming contradictory teachings account for much of why we are confused by human life.

Whatever we plan for our lives, we must take impermanence into account. It’s a basic fact of existence. Impermanence doesn’t have any form or color or smell. We only see it in the process of continual change. It’s a kind of energy–always moving, functioning, working. This impermanence–this continuous movement, change, this appearance and disappearance–is what supports our lives. We have to care for our lives with impermanence in mind. We cannot attach to the results of what we plan.

People tend to ignore these teachings of impermanence and causation. This is called wrong view. But we have to accept them. They are facts of life.

The second tie to be severed is selfishness. To be selfish means we attach to our self as our first concern. It’s very difficult to be free of this.

… … …

The last tie we need to sever in order to perfect the precepts is superstition. This is expressed in the precepts of taking refuge in the Buddha, the Dharma, and the Sangha, or the Triple Treasure. To take refuge is not about escaping the human world. True refuge is seeing the depth of human existence. True refuge is where everyone meets.

A buddha is any person who understands human life on the basis of impermanence and cause and effect. If you live like this, you are Buddha. Everyday life is difficult. We are loaded with preconceptions, prejudices, customs, and hereditary factors. This is why we have to come back to this moment and take refuge in living the life of a buddha. A buddha’s efforts never cease.

Dharma is the teaching given by any person who understands the human world on the basis of impermanence and cause and effect. All we have to do is hook into this teaching and grow. To do this, however, we need help. We need the sangha.

The sangha is made up of those who come together to practice the Buddha’s Way. Without this, Dharma teaching will not be transmitted to future generations. So all of us are needed to practice the Buddha’s Way.

When we take up the Buddha’s Way, the precepts are not rules but ways to manifest ourselves as buddhas. In our daily life, we must return to the precepts again and again. This effort is very important. It’s the effort of simply walking forward, step-by-step, just like the tortoise.

May these words help guide you with the lantern’s light upon the way, the light of the Awakened One, enlightening and purifying your own mind.


“Whatever arises”

This is another passage taken from a recent morning pages session. Again, I’ve skipped past some initial words to get to the insightful part.

So, I feel a bit tired this morning–also due to a couple extra hours at work last night. However, I’m glad to show up again today, no matter what arises. “Whatever arises” is a mantra I’ve had in mind a lot recently. Ultimately, I feel that it captures the liberation from samsara of the Buddha way. The Buddha resides in the burning house. The Buddha’s path doesn’t lead to some special place beyond the world we live in or transcend it through some sort of sleight of hand: appearing here but residing elsewhere. No, the Buddha experiences nirvana in samsara. He merely presides with joy, with loving-kindness, calm-abiding, no matter what arises. In explaining equanimity like this to friends, they misunderstood it as complacency. I understand why one might think that, but that’s not it. The Buddha is not telling us to not walk a path, to not cultivate certain ways or positions. Reading The Dhammapada quickly makes it clear that the Buddha way requires an ongoing engagement that prefers the greater joy over the lesser. However, a great part of this joy is in meeting the challenges of change and the snares of Mara with a peaceful smile–nonattachment to conditions being any particular way. Come what may; whatever arises.

It may be easy to rail against this again, but a look at the Tao Te Ching or even the Stoic works of Epictetus or Marcus Aurelius would bring us to similar, if not the same, conclusions. Equanimity does not mean non-action or passivity: complacency. Imagine Buddha walking across India again and again for 45 years after his enlightenment, teaching everywhere he went. Imagine Marcus Aurelius writing his “Meditations” at night on the battlefront. Wu wei, the right action of skillful means, requires seeing reality as it is–the unfolding flux of Tao, emptiness’ dance–and flowing with that change without attachment. This is doing without doing: not forcing the world, rather acting along with whatever arises. It’s not inaction or reactivity; rather, it’s working in accordance with nature, a properly attuned action with Tao. This is a key to the Way of the Sage, the Way of the Buddha, and the Way of the Lover of Wisdom (a philosopher).


For comparisons with the comments on wu wei at the end, look at my posts on the Tao Te Ching, particularly: Tao a Day–Verse 8: In Accordance with Nature, Tao a Day–Verse 26: Inner Virtues, and Tao a Day–Verse 63: Doing without Doing.

May this inspire you to be at peace, whatever arises.


Path of the Dharma: Dhammapada – Chapter 12: “Self”

Disclaimer: This book has 26 chapters, and I highly recommend you get a copy and read them all. I’ve had to pick and choose, and in so doing, much is passed over. I only hope to emphasize what is key for getting to the other side, but even in my choices, it would be too long to write out each whole chapter, so I have to pick selections from them as well.

Learn what is right; then teach others as the wise do. Before trying to guide others, be your own guide first. It is hard to learn to guide oneself.

Your own self is your master; who else could be? With yourself well controlled, you gain a master hard to find. (Chapter 12, Verses 158-160)

Stephen Ruppenthal introduces this chapter in my translation with an analysis of how the Buddha does not specify his position on what the self is; he cites the Buddhist scholar/philosopher par excellence, Nagarjuna. The Buddha, indeed, does not posit: “The self is X”. However, both here and in the opening lines of the first verse, (“All that we are is the result of what we have thought” see my previous post on the first chapter here), the Buddha makes clear that the self is something that can be trained. As such, it is something that can change; thus, it follows the Buddha’s emphasis on impermanence as does all else. The Buddha does not posit here that there is no atman (a soul), but he does say that the self is something that can be trained, mastered, and he indicates that the spiritual path is one in which you master yourself. The Buddha doesn’t posit anything about the self’s nature, as that would go entirely against the point (i.e. positing something that “atman is”.). Rather, he indicates selflessness, or as is often described as the Buddha’s position: no-self. As he says later in chapter 20: “All states are without self; those who realize this are freed from suffering.” He displays to us that what we label self is not fixed or permanent, rather a dynamic process: one that can be trained and mastered. A permanent, unchanging thing is not open to such dynamism. A biography I have recently read about the Buddha expressed the subtleties of this stance very well:

This was the last thing Gautama wished to communicate. He believed that in this life we inherit the karmic consequences of our actions in past lifetimes, and that when we die, our future existence will depend on our moral state in this one. Having been brought up to believe implicitly in rebirth, this didn’t raise for Gautama or his listeners the metaphysical problems it brings to many who hear these ideas today. He was trying to get away from metaphysical abstractions and point people towards the kind of experience they could detect and observe. Of course, Gautama was saying, every person, including a Buddha, thinks, feels and experiences; the point is that how we think and feel shapes the kind of people we become in the future. The self, therefore, is a process and the task is to shape it. The wanderers should stop asking of life, ‘What is it?‘ or ‘Where is the true self?‘ They should look, instead, at their actual experience and ask, ‘How does it work?‘ Sue Hamilton succinctly encapsulates Gautama’s approach: ‘That you are is neither the question or in question: you need to forget even the issue of self-hood and understand instead how you work in a dependently originated world of experience.’ (Blomfield, Gautama Buddha: The Life and Teachings of the Awakened One, p. 151)


The self is a process that changes with time like the flow of a river (read Hesse’s famous “Siddhartha”) or the waves ebbing and flowing on an ocean. Note: the flux of some processes can take a very, very long time–such as the erosion of a mountain. That does not make the mountain a permanent, solid entity…

In the quoted passage from Chapter 12, as elsewhere in the Dhammapada, the Buddha tells us to guide ourselves to develop our own wisdom (especially if no wise people are around to guide us–he clearly states it is better to go alone than follow the spiritually immature) and master our own minds. No one else can master them for us. This is the most fundamental aspect of the path–the aspect that wholly depends on our own efforts and no one else’s.

The evil done by the selfish crushes them as a diamond breaks a hard gem. As a vine overpowers a tree, evil overpowers those who do evil, trapping them in a situation that only their enemies would wish them to be in. Evil deeds, which harm the doer, are easy to do; good deeds are not so easy. (Chapter 12, Verses 161-163)

This injunction to not do evil comes right after the call to master the self. How are they connected and what exactly are we supposed to avoid? The answer could readily be seen in the twin verses of the opening chapter already discussed in my previous post. Self-mastery, the proper way to guide yourself, is to tame your thoughts in such a manner that will bring you away from sorrow and closer to joy beyond death–nirvana. It’s a taming that cultivates selfless thought–thought in accordance with the Eightfold Path, rather than the selfish thoughts that our mind is constantly lost in as untamed monkey mind. Selfless thought shapes the mind in a way that brings joy and nirvana. Selfish thought molds the mind in a way that brings sorrow and samsara.

May this help you see your “self” in a light that allows you to cultivate joy for yourself and others. May you be inspired to read through this great spiritual work and find the path to liberation from suffering. May you have the generosity, energy, discipline, patience, meditative insight, and wisdom to walk it.


Waking Up Now, Not Waiting for “It” to Be All Over

The following set of morning pages were written about hearing Avicii’s “Wake Me Up”. I’m taking out some of the more personal rigamarole to get straight to the point.

It was spun crap about living in the moment. How is that position always turned into a justification for hedonism? Compile a set of moments that you want. Continue to do so. That’s the path to happiness. Such is the implied conclusion of that point of view. In comparison, I’m drawn to a Taoist-Buddhist-Stoic idea of happiness. It’s easy to show up to the moments you like, but if that’s the case, happiness is and always will be externally dependent.

The Sage, the Buddha, the Wise: these individuals don’t require conditions to be just right to be happy. They have cultivated an internal wealth that is not dependent on the schemes of the ego to get everything just right. Rather, they realize, as Lao Tzu tells us in the Tao Te Ching that everything changes, so controlling conditions through force cannot last.

So “waiting to be woken up when it’s all over” is always going to be lost (during and after) and never will realize it. It’s lost in the ego’s search for deliverance–a way out. The “all over” is the escape of better, wanted conditions. The Sage smiles upon such inherent delusion. S/he just lives with joy, no matter what comes–a blooming lotus in the muddy waters.

water lily

For comparison, read my posts on similar points including: Tao a Day: Verse 26 – Inner Virtues, Path of the Dharma: The Dhammapada – Chapter 1: “Twin Verses”, and Nothing to Do.

May this bring you the resolve to cultivate your own inner strength, your own wakefulness, and your own pure heart without relying on the world to give you the never existent stability of “just right”.


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