“But if you do not find an intelligent companion, a wise and well-behaved person going the same way as yourself, then go on your way alone, like a king abandoning a conquered kingdom, or like a great elephant in the deep forest.”

- The Buddha

The variations of Buddhist traditions are numerous. As the Dharma has been spread throughout the world it has been adapted to fit the culture that has embraced it. In the face of such variety and change we need to look towards the constant and universal aspects which link all forms of Buddhist practice and study. The root teachings of The Four Noble Truths and the Noble Eightfold Path are the central link between all Buddhism regardless of tradition or school.

As Buddhist practitioners we all strive to cultivate an understanding of the Four Noble Truths, and to walk the Eightfold path. This is the core of our practice.

Avalokiteshvara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty and thus relieved all suffering. Shariputra, form does not differ from emptiness, emptiness does not differ from form. Form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight… no realm of mind consciousness. There is neither ignorance nor extinction of ignorance… neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment. With nothing to attain, a bodhisattva relies on prajna paramita,and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All buddhas of past, present, and future rely on prajna paramita and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. Therefore we proclaim the prajna paramita mantra, the mantra that says: “Gate Gate Paragate Parasamgate Bodhi Svaha.”

“When there is a great doubt, there is great awakening; small doubt, small awakening; no doubt, no awakening”

-Chan Saying

Buddhism has nothing to do with finding all of the answers. But, it does deal with burning away delusions.

Having doubts about our spiritual path is not a detriment. Doubt leads us to question. A practice which fails to question is a pathway to delusion.

Doubt makes for hard practice. However, in the friction between doubt and effort, we generate the heat which burns our delusions to the ground.

We experience our our lives through sensory stimuli. Everything we take in is through the senses of touch, taste, sight, hearing, and smell. Buddhist doctrine considers the mind to be the sixth sense. It is through mind that we react to the other senses and experience thoughts, ideas, and other mental stimuli.

Although we may believe that we take in all six of these senses simultaneously, the truth is we only are able to process one type of sensation at a time. We alternate rapidly between the senses at brief intervals. This gives the impression of continuity of the senses. This is why the simple noticing of an unskillful thought, acts as a break against the hindrance.

Another training fundamental the cultivation of virtue deals with this principle. The Buddha referred to it as “Guarding of the Sense Doors”. By keeping a careful watch over the sensory stimuli we take in we can train ourselves not to be led against our will by a pleasant sight, mental urge, or other phenomena. For example, If we simply notice an unpleasant smell for being nothing more than a sensation we won’t be so quick to feel aversion or Ill-will . . . thus being saved the mental anguish we would normally create.

This is a simple truth, but a profound one.     It provides an an excellent tool with which to develop the Dharma in the hustle and bustle of daily life.   No need to be on the cushion for this, wherever we go and whatever we do our sensations will be with us as an opportunity for practice.

The need to establish our practice on a strong ethical foundation is paramount. We cannot follow the Buddha’s path without having first established virtue in our lives. Without virtue meditation will be riddled with remorseful thoughts making concentration impossible.  In our lives we will make poor choices, bringing suffering down upon ourselves and others.  Therefore the purification of virtue, is seen as the first step in practice.

There are numerous hindrances to pursuing an ethical life. However, most of these can fit into the categories described in the Buddhist teaching of the Five Hindrances. By indulging these we cripple our practice and commit harmful acts.

The Buddha taught many techniques with which we can train ourselves to overcome our hindrances. A very powerful method involves the simple noting of the hindrances when they arise. This practice rests on the truth that our minds are incapable of thinking two things at once.

When thinking an unskillful thought, we merely need to observe that thought and decide which hindrance it belongs to. By noticing the hindrance we transform a destructive idea into a virtuous one. This acts as a restraint against the hindrance.

Through the cultivation of this technique we gain mastery over our our impulses. Thus, establishing the ethical framework necessary to walk upon the path.

• The desire for sense pleasure: pleasant sights, sounds, smells, tastes, bodily sensations, and mind states. Typically identified as an “If only . . .” seductive mentality. “When a pickpocket meets a saint, the pickpocket sees only the saint’s pockets.”
• Aversion, hatred, anger and ill will. Has a burning, tight quality to it that we can’t escape. Fear, judgment and boredom can all be forms of aversion, because they are based upon our dislike of some aspect of experience.
• Sloth and torpor. Includes laziness, dullness, lack of vitality, fogginess and sleepiness.
• Restlessness can be the opposite of sloth and torpor. Agitation, nervousness, anxiety and worry. The mind spins in circles or flops around like a fish out of water.
• Doubt. Can be the most difficult because when we believe it and get caught by it, our practice stops cold and we become paralyzed. Could be doubts about ourselves, our capacities, doubt about our teachers, doubts about the practice (“Does this really work?”)

From: Seeking the Heart of Wisdom, The Path of Insight Meditation
By Joseph Goldstein and Jack Kornfield, Shambhala Publications, 1987

I’ve been crying just now, but I am not suffering.

Grief is a natural part of loss. In life we all face separation from those that we love. Things cannot be held onto no matter how tightly we cling to them. By letting go, not resisting this pain we see it for the beautiful expression of love that it is. Through this understanding we can transform our sadness into joy.

“The power of a man’s virtue should not be measured by his special efforts, but by his ordinary doing”

- Blaise Pascal