Diligence doesn't mean intensity.

Diligence doesn't mean intensity.

It doesn't mean you have to sprint all the time.  It doesn't mean working yourself to death.

Diligence is the constant application of your practice to the circumstances of your life.

Diligence is continued effort.  Effort today, tomorrow and the next, month after month, year after year.  Effort when times are good, effort when times are bad.  Effort, when it is convenient and when it is not. 

Your list of goals will change, your responsibilities will shift and flux, yet you continue with dedication in your practice.

That is diligence. 

Six Forces.

The practice of shamatha or calm abiding develops on the basis of the six powers or forces. Without relying on these six forces, we will struggle to give rise to a calm and clear mind, much less to rest in a place of comfort and ease.

The first force is listening and studying the teachings. If we do not study or listen to teachings, we will not know what we should focus on in our meditation. The teachings are meant to show us the path. Knowing the path, we can choose to follow it. The first power ensures the first step of settling the mind.

The second force is reflecting and contemplating what you have learned. It is not enough to read numerous texts and acquire knowledge. We need to apply that knowledge to our own experience. Reflection and contemplation enable us to continously settle the mind.

The third force is mindfulness. Mindfulness brings us back. It is like a rope, we may wander off for a bit, but eventually the rope draws taunt and brings us back. We get distracted again and again in meditation, mindfulness is the process of coming back. With mindfulness, we accomplish the stages of continuously resettling and completely settled mind.

The fourth force is vigilance. Vigilance keeps a careful watch. It is the guard in the watchtower at night. Vigilance sees the faults of agitation and dullness. With vigilance we can ensure that we progress through the stages of training and calming the mind.

The fifth force is diligence. Diligence is the continued effort of overcoming the challenges and problems that arise in meditation. Diligence ensures that we move through the stages of complete calming and single-pointedness until all distractions and hindrances are eliminated.

The sixth force is complete familiarity. There is no more wandering, no more distraction. The mind rests in equanimity. The ocean is no longer stirred by waves of thoughts or emotions. It is lucid, calm and clear.

Relying on these six forces, we can give rise to a mind that is calm and clear. We can bring the mind to rest.

A perfect day.

Each morning I wake up knowing today I have the opportuntity to be generous.
Generous with my time, my energy.  Generous in thought, word and deed.
I will have the opportunity to be receptive, available and present for those around me.
I will have the opportunity to make today meaningful, but I will face a lot of challenges.

I know I will have to rely on discipline today, 
Without a mindful awareness I will quickly succumb to distraction and idleness.
It will take discipline to hold me back from firing off a smart rebuke.
It will take discipline to remain in equipoise when it is much easier to turn my back and walk away.
Discipline will keep me aligned with my intention, but it's not going to be enough by itself.

I know I will need patience today.
Patience to sit with irritation and discomfort.
Patience so that I don't get caught up in purposeless arguments.
Patience so that I can remain open enough to continue, when it is easier to shut down.
Patience will allow me to continue to hold that space and to dance with resistance I am facing.
Patience will be a dear friend, supporting me in my efforts.

Diligence will allow me to carry through in my efforts.
Without it I will certainly succumb to laziness and distraction.
With it I will joyously persevere in my work, adversity and problems only fueling my fire.
Diligence is like a great steed, carrying me to my destination regardless of temporary circumstances.

All of this will rely on a singular focus-
To eliminate my own negativity and cultivate virtue so that I can fully bring benefit to the world around me.
With this single intention, meditation will allow me to work with resistance directly, loosening its shackles and the power of its influence.
Meditation will bring me clarity, stability and an appreciation of the illusory nature of all experience.
Meditation will give me freedom- freedom to move, freedom to act, freedom to decide.

All of this shall be accompanied by wisdom.
Wisdom that knows that this ground I stand on is not my own, that I am not its sole creator.
Wisdom that knows that this opportunity is a dance based on connection, a vast web in which our own neurosis will gladly play itself out if we let it.
I could dance and consume and have flashes of every emotional and mental state throughout my day, that could be my experience, and likely will.
I can see that, experience that, even live that.
But that is not my intention.

My intention is to use this day to bring benefit to myself and others, and so I practice carrying everything else onto the path.

Whatever I experience today will be the perfect opportunity to bring that practice to completion.

Perfection of Generosity

'The gift is to the giver and comes back to them.'

Walt Whitman

Generosity of Generosity

Generosity is the act of giving gifts.  They may be material, teachings, protection from fear or personal interactions that benefit others.

Discipline of Generosity

The discipline of giving gifts is to let go of attachment to your own welfare and status.  This involves being free from the eight worldly concerns, such as thinking that by giving a gift your status will be enhanced or that people will praise your good qualities.  Let go of the notion that people are going to applaud your greatness.

Patience of Generosity

The patience of giving gifts is to not be attached to the result.  Be patient with people's criticism of your gifts and their reaction, whether it be positive or negative.

Diligence of Generosity

The diligence of giving gifts is to strive more and more.  Don't be complacent, don't wait for just the right time.  The time is now, give.

Meditation of Generosity

The meditation of giving gifts is to single pointedly dedicate the act to the welfare of yourself and others.  

Wisdom of Generosity

The wisdom of giving gifts is none other than the awakened mind free from reference to 'me' and 'mine'.  The giver, act of giving and the recipient are all mutually dependent on one another; the one cannot exist without the other.   The perfection of generosity is the ultimate awakened mind that is boundless and without measure, simultaneously accomplishing its own benefit while carrying out the benefit of countless beings.

Lifting each other up.

From the Kosalasamyutta on diligence:

The Buddha said: On one occasion, the mendicant Ananda approached me, paid homage to me, sat down to one side, and said: "Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship."

When this was said, I told the mendicant Ananda: "Not so, Ananda! Not so! This is the entire holy life Ananda, that is, good friendship, good companionship, good comradeship. When a mendicant has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the noble eightfold path."

There is a journey that we are on, a pilgrimage to the center of it all. It is a great unfolding, an interweaving, and the connections that we make along that journey are important.

The relationships that we have along the way inspire us, pick us up, remind us of why we are here.
It is not about becoming something that we are not,
but reminding us of the person
that we already see
in ourselves.
And being true to that.

Thank you good friend. Comrades indeed!

Complexity, simplified.

There are three aspects to a simple spiritual practice:

A spiritual friend.
A mind of faith, diligence and wisdom.
Art.

Your spiritual friend doesn't need to be a guru.  They should be someone who inspires you, someone you trust.  They are compassionate and kind, with a gentle heart and an open mind.  They don't need to have a fancy title, but they should be someone you admire and hold in esteem. 

A mind of faith is one that has an admiration for, longing towards, and trust in what is authentic and true.  With this as our compass, we diligently, day after day, month after month, devote ourselves to our practice.  The result of this pursuit what what is authentic and true is wisdom.  Seeing things as they are, we make connections, see implications.  We gain certainty and eliminate doubts. 

Our practice must be shared, so art completes the practice.  Generosity as art, sharing kind words and deeds.  We extend our love and respect to others.  We listen, hear their pain, understand their problems.  Dignity is a gift worth sharing for those who long for it. 

These three aspects form the bedrock for a strong spiritual practice.  They simplify the complexity of the path.  

The Squire and the Knight

Would you expect a squire to give a knight advice on how to vanquish his foes?

Of course not.

The squire has no experience.  He has not conquered a single enemy, hasn't swung a sword outside of playful practice.

The knight is well worn.  His discipline and honor show themselves by the calluses on his hands, the scars he proudly wears.  He has seen dark days, experienced real loss, real pain.  He has been pushed and pushed himself beyond the norms of comfort.

His patience shows in his resolve.  His diligence in his steadfastness.

The focus of his eyes is unwavering, like a lion.

When you ask a knight how to conquer your foes he can tell you many ways, depending on your position, your stature, your aptitude.  He can show you exactly what you need to know, no fluff.

So when you want to conquer your mind, overcome your shortcomings, cast aside your fear and doubt, do you ask a squire or a knight?

Of course nowadays everyone thinks they are a knight.  Put them in the middle of a battlefield though and then we can really determine the merits of their practice.  

What happened to happiness?

Happiness is everywhere today, in the media and marketplace that is. A cursory glance and it seems that the Buddha's teachings are all about cultivating happiness and being happy. Be happy. A guide to happiness. Project after project chasing after this elusive groundbreaking development, happiness.

Of course the Buddha did teach about happiness, but it was not the aim. The goal wasn't to chase happiness, try to develop it, cultivate it. Happiness wasn't the goal, it was an effect.

As he says in the Dhammapada:

All things have the nature of mind.

Mind is the chief and takes the lead.

If the mind is clear, whatever you do or say

will bring happiness that will follow you like your shadow.

And also:

Rejoicing in this life becomes rejoicing in the next,

the one who does good rejoices in both.

When you see how pure your actions have been,

you will be happy, you will rejoice.

The Buddha emphasized that we need to engender a clear and virtuous mind, and when we do, happiness will be the result.  The Buddha actually clearly taught what this mind looks like, describing eleven mental states that give rise to a virtuous mind.

1. Faith

2. Dignity, or integrity

3. Decency

4. Non-attachment

5. Non-aggression

6. Non-confusion

7. Diligence

8. Pliancy

9. Conscientiousness, or carefulness

10. Equanimity

11. Non-violence

Where is happiness on that list?

Instead the Buddha taught us how to generate a mind that leads to happiness. We can recognize and train in these mental states. We can pursue and have faith in that which is authentic and true. We can have integrity in what we do, a sense of decency towards others. We can practice without attachment, aggression or confusion. We can overcome our laziness and hesitation but showing up and putting in the effort time and again.  We can look within and see our intentions and how careful we need to be with our actions.  We can practice equanimity, seeing self and other as equal. And we can refuse to let our innocence be a container for violence, committing to do no harm.  

Practicing in this way, happiness will follow like a shadow. Happiness is fleeting, it comes and goes. If we cultivate a virtuous mind, we will give rise to the cause of happiness. With a virtuous mind, even if we are not always happy, we will not suffer dissatisfaction or discontentment. 

Checklist: Do You have a 'Precious' Human Life

Although I have won these freedoms, I am poor in Dharma, 

which is their essence.

Although I have entered the Dharma, 

I waste time doing other things.

Bless me and foolish beings like me

That we may attain the very essence 

of the freedoms and advantages. 

~Patrul Rinpoche

This life of ours presents us with great opportunity, but it is how we use that opportunity that determines whether it is meaningful.  The Buddha called a human life 'precious' only when it was endowed with all aspects of the freedoms and advantages.  As long as those freedoms and advantages are incomplete no amount of knoweldge or talent will make it meaningful.

Eight Freedoms

___   Freedom from birth in a hell realm where beings have no opportunity to 

         practice the Dharma because they are constantly tormented by intense suffering.

___   Freedom from birth in the hungry ghost realm where beings have no opportunity

         to practice the Dharma because they experience overwhelming hunger and thirst.  

___   Freedom from birth in the animal realm where beings have no opportunity to 

         practice the Dharma because they suffer slavery and continuous attacks and abuse.

___   Freedom from birth in the god realms where beings have no opportunity to 

         practice the Dharma because they spend their time in blank mental states.

___   Freedom from being born in foreign countries where the teachings of the Buddha are unknown.

___   Freedom from wrong views where there is no opportunity to practice the Dharma 

         because their minds are so influenced by mistaken beliefs.

___   Freedom from birth in a dark kalpa where beings never hear of the Dharma and cannot 

         distinguish good actions from bad.  

___   Free from being born with incomplete faculties that prevents beings from properly 

         learning, comprehending and practicing the teachings.  

Five Individual Advantages

___   The advantage of support.  You were born with a human body.

___   The advantage of place.  You were born in a region where the Dharma can be heard.  

___   The advantage of sense faculties.  You are free from disabilities that serve as a hindrance

         to hearing and practicing the Dharma.  

___   The advantage of intention.  You wish to do positive actions and are free from a conflicting 

         lifestyle immersed in negativity.

___   The advantage of faith.  You have the ability to turn your mind to the Dharma.  

Five Circumstantial Advantages

___   The advantage of a teacher.  A Buddha has appeared in this world.

___   The advantage of the teaching.   The Buddha turned the Wheel of Dharma. 

___   The advantage of time.  The teaching has remained until the present period. 

___   The advantage of your own good fortune.  You can take up the Dharma.

___   The advantage of extraordinary compassion.  You have met a Spiritual Friend you can 

         teach you what the Dharma is really about.  

Eight Intrusive Circumstances that leave no freedom to practice

___   Strong negative emotions.  If anger, desire, jealousy and other negative emotions are 

         too strong they dominate the mind and leave no opportunity for practice.

___   Very ignorant being.  Those who lack the slightest glimmer of intelligence are unable 

         to understand a single word of the teachings or its meaning.  

___   Dominated by negative influences.  Those who take imposters as their spiritual friends 

         suffer from wrong views and practice in a perverted manner.

___   Excessive laziness.  Those who lack even a trace of diligence will never accomplish 

         anything because they are so ensnared in their own indolence and procrastination.

___   A backlog of negative actions.  Those who practice the Dharma but do not develop any 

         positive qualities because of a long history of negative actions and end up losing

         confidence in the teachings without realizing that it is all due to their past actions. 

___   Slaves who have lost their autonomy and have no time to practice.

___   Fear for this present life's dangers and resources.  Those who practice the Dharma but

         without conviction give themselves up to old habits and non-Dharma activities.

___   A hypocritical practitioner who tries to win possessions, services and prestige.  In the

         midst of others they assume the guise of a practitioner but in their own minds they are

         only interested in this life and the eight worldly concerns.  

Eight Incompatible Propensities that leave no freedom to practice

___   Being tightly bound to your wealth, commitments, pleasures, family and so forth 

         such that there is no time to practice.

___   Those who lack any respect or have a depraved character. 

___   Those who have no regard for lower rebirths, the sufferings experienced in samsara and

         has no determination to strive for freedom and thus no reason to practice.  

___   Those who have no confidence in the teacher or the Dharma and thus no entry point 

         to the path of liberation.

___   Those who take pleasure in negative actions and fail to control their thoughts, words and

         deeds.  

___   Those who have no regard for spiritual values and experience no enthusiasm for Dharma.

___   Those who break their vows and commitment to developing bodhicitta.

___   Those who break their commitments with the spiritual friend and sangha destroy any

         prospect of accomplishments. 

Do you have the eight freedoms and ten advantages?  Are you really free from lower rebirths, even in this present life?  Are you free from the sixteen factors that leave no room in your life to practice Dharma?  Use this checklist to remind yourself of what you have gained in this life and if you find that aspects are missing strive diligently until they are complete. 

A mind divided.

Man is often divided unto himself. 

He seeks out leisure, but must act on his responsibilities.  He pursues his passion, but must be held accountable.  He follows his curiosity, but must produce results. 

There is tension between these two, leisure and responsibility.  Constant opposition and internal struggle.  Struggle to find your place in the world, the enduring battle between what you want to do versus what we have to do. 

The one requires space, silence, idleness, even solitude.

The other demands interaction, checklists, deadlines and diligence.

How do we dissolve the barrier between these two?  Can we cross the chasm over this great divide?  How do we reconcile this internal struggle? 

Lend your leisure to virtue.  Rely on virtue for your responsibilities. 

Virtuous is the pursuit of knowledge, patience and kindness.  The virtues of generosity and wisdom bear fruit in both leisure and responsibility.  Silence, mindfulness, and fortitude, these too are fertile ground for both leisure and responsibility. 

Virtue removes the struggle from our lives.  It allows us to find our balance, to find reconciliation.  Reconciliation is a gift we can give ourselves, and a gift we can carry into the world. 

Islands unto themselves.

At the time of the Buddha, his disciples wandered alone most of the year. They carried out their practice, upheld their discipline and were largely islands unto themselves.

During the monsoon season, they would convene for a few months. They would receive teachings, ask questions, discuss with fellow Sangha their own practice and understanding. When the rains stopped they would depart, going their own way. 

There is a strong parallel with this type of lifestyle and our own modern society. Most of us are pretty busy with work, family and projects. Within the context of our own life, we strive to maintain our practice, uphold our discipline and act as islands unto ourselves. The challenge is often how we orient ourselves to our circumstances and carry the teachings into our life. 

The monastic discipline is designed around simplicity and cutting through confusion. Most of our daily life is conditioned around complexity and feeding our ego. We need to spend some time reflecting on our own discipline and figure out how we continue to fall into certain neurotic loops and defeating cycles. Their isn't a manual, but there are teachings.

Carrying out your practice with diligence, you then convene yearly with fellow practitioners. You receive teachings and instruction, ask questions, discuss your practice and where you are getting stuck. 

This is the way the tradition began, and the way in which it can continue to flourish. 

A Spiritual Friend

Editor's note: This is a guest post by Karen Johnstone.

 I've been invited to be a guest writer here today, and the subject:  something that inspires me.  Immediately, Guru Yoga, Devotion to the Spiritual Teacher, the Spiritual Friend came to mind.   

I crossed a benchmark in the past several months, having taken refuge a little over 5 years ago, studying exclusively with my root teacher, Younge Khachab Rinpoche.  He has often exhorted me to direct my attention to Guru Yoga.  Early on, I found myself somewhat befuddled by the terminology - what does this truly mean?  Am I practicing a kind of blind faith, an "idiot" devotion (parallel to another popularized term, "idiot compassion")? Perhaps this has occurred to some degree. 

However, as I've passed the 5 year benchmark, I have discovered an inner confidence that provides a very firm foundation for my practice and anchors my commitments.  I reflect on all that I have learned from my root teacher, and I deeply appreciate the insight and stability that supports me daily.  I recognize a joy and sense of ease that is uncontrived- a radiance that simply occurs.  I've come to recognize this after taking the time to listen, absorb, and contemplate the teachings he has so generously and abundantly shared. 

My meditation practice allows me to examine and relate to the teachings from my own personal experience.  I am deeply and sincerely moved by the profound generosity of my root teacher, and of course his discipline, patience, diligence, meditative concentration that is so deeply instructive, and wisdom.  Guru Yoga for me has evolved into something very natural, empowering and nurturing.  I understand just how illuminating this relationship has become and its far reaching benefits. 

Alexander Berzin defines a Spiritual Friend:
A Spiritual Friend is a friend to help us be more constructive.  It doesn’t mean somebody that we go drinking with and go to the movies with, but someone who we really have a heart to heart close connection with. The whole purpose of the relationship is to help us to be more and more constructive, more and more positive, to gain more and more good qualities.

That is unquestionably my experience.  My practice and my path are rooted in the very practical and grounded advice of my root teacher, the very genuine and reciprocal respect we share, and the deep self respect he has inculcated in me.  From that deep respect, I move with a greater sense of responsibility, devotion and attention to my practice, which is so very constructive and grounded.

I had the pleasure of spending this past week on the island of Hawaii, at Wood Valley Temple, for an empowerment, teachings, fire puja and celebration of Losar, presented and led by a visiting teacher from Seattle, Tulku Yeshi Rinpoche.  I have been acquainted with him since 2008 (a few months after establishing my relationship with my root teacher). Recently I read his autobiography, a remarkable story, and I welcomed the opportunity to deepen my acquaintance with him.  I also had the pleasure of socializing with the Hawaii sangha.   Tulku Yeshi Rinpoche also spoke about Guru Yoga, explaining that it is not merely the physical actions done as part of preliminary practices.  I already had a deep appreciation for Younge Khachab Rinpoche and in the weekend's activities I recognized how much I have learned, and the ease and confidence I now enjoy with what I have learned and experienced so far. 

I came to recognize that Guru Yoga is not something merely done.  It is a way of being; of receptivity, of inspiration and integrity. 

Time spent listening to Tulku Yeshi Rinpoche and interacting with the Hawaii sangha- being open, receptive, sharing, and responsive gave me quite an exuberant feeling.  I found myself quite conscious of devotion to the Spiritual Teacher in conversations as each of us came from unique backgrounds. We quickly came together with a sense of warmth, generosity and kindness that was reflective of the devotion each of us have to our respective root teachers and subsequent teachers.  While I felt very exuberant in my devotion to my teachers, I also felt more firmly rooted in my dharma practice; even more deeply at home.  I was inspired and focused on the transformative power of the teachings from my own root teacher and Tulku Yeshi Rinpoche, as shown in my ease and comfort with people I did not know previously; I departed with many new friends.  I was inspired by the firm confidence, devotion and responsibility to the teachings I have been so fortunate to receive, to live them as fully as I can, and in the profound kindness and generosity of the teachers with whom I share very dear connections.

This sense of connection to my teachers and their lineage was punctuated later in the week when I went to Paleaku Garden, a botanical garden that includes a Stupa dedicated by Bokar Rinpoche, one of the great teachers for Younge Khachab Rinpoche, and a Green Tara shrine inspired by Her Eminence, Jamyang Dagmola Rinpoche, who has been like a second mother for Tulku Yeshi Rinpoche.  Being mindful of very real and dear lineages was deeply inspiring to me, deepening my sense of inspiring presence, devotion, and the beautiful guidance and power of Guru Yoga.

It is from this inspiring presence, devotion and joyful confidence that I can be available for others.  Realizing that is profoundly empowering.

Karen Johnstone is an estate planning paralegal, energy clearing consultant, bad ass mother; and long time student of Younge Khachab Rinpoche.  She is a leader and coordinator for the YDL- Washington Sangha.  She can be contacted at bodhismile@gmail.com.

Joyous Perseverance

If a knight drops his swords, he retrieves it without hesitation in order to protect himself.  
If a snake falls in your lap, you instantly jump up in order to avoid getting bit.
If there is a chance you might lose the game, you push harder than ever, rally caps on.
If we cut ourselves, we use extra caution to clean and dress the wound, applying ointment day and night to prevent infection.

And yet, when we drop our mindfulness we are not in a hurry to retrieve it.
And yet, when negative emotions befall our mind we continue to indulge them.
And yet, when we actually lose our patience we let anger rule the show, and keep winning.
And yet, when we cut off generosity we don't care about the ensuing infection.  Who cares?

Diligence is important.  This is known amongst ordinary men and even the Buddha's praise it.  The Exhortation to Wholehearted Resolve Sutra says:

Always rely upon noble joyous perseverance,
Which clears away all suffering and darkness,
Which is the basis of freedom from miserable realms,
And which is praised by all the buddhas.

One who joyously perseveres,
Has no difficulty accomplishing any project
Whether mundane or supramundane,
Who among the learned is disheartened by joyous perseverence?

If we do not persevere in overcoming our own shortcomings, how can we achieve our own aims, much less the aims of others?

Heartfelt Connection

None of us will deny the importance that our families, friends and communities have in our lives.  We know that on a very visceral level.

Connections are important.  The impact those connections have on us is important.  Some people can shift our perspective, who we are and how we act in ways that we ourselves could not imagine.

ཐུགས་དམ།
Thukdam.
Heart connection.

Thuk means heart, or even awakened mind.
Dam means connection or commitment.  Samaya.

Together these two evoke something very personal.  Something sacred.

They draw out the very root of your personal practice.
Compassion.
Loving kindness.
Empathy.
Generosity. 
Patience.
Diligence.
Devotion.
Commitment.
Wisdom.
Vulnerability.
Fearlessness.

If you do not possess thukdam, I believe you can do great things in this world.  You can make incredible progress and benefit a lot of people.

If you possess thukdam, I can say that you will truly make an impact and change a human life.  

What is the root of your practice?

Dharma Project

I am happy to announce a new project that my friends Karen Johnstone, An Ri and myself have started.  

timelessfootsteps.org

Our goal is to start a tradition of study and practice.  More specifically, to:

To spark, stir, excite, and invite those who are interested in Dharma.
To encourage, empower, and inspire those on the path.
To clarify what it means to be on the path, what it means to be a practitioner.
To facilitate insight, clarity, illumination, stability, devotion, patience, diligence and wisdom.

Sign up to receive updates by email, join us on Facebook or Twitter, or pass it along to friends who might be interested.