Sunday, January 29, 2012

A Single Breath



The Buddha asked a Shramana [monastic], ‘How long is the human life span?’
He replied, ‘A few days.’
The Buddha said,‘You have not yet understood the way.’

He asked another Shramana, ‘How long is the human life span?’
The reply was, ‘The space of a meal.’
The Buddha said, ‘You have not yet understood the way.’

He asked another Shramana, ‘How long is the human life span?’
He replied, ‘The length of a single breath.’
The Buddha said, ‘Excellent. You have understood the way.’

- The Buddha
(Section 38 of ‘The Sutra in 42 Sections’)

Thursday, January 26, 2012

Beautiful Yosemite

Yosemite HD from Project Yosemite on Vimeo.



This video is a collaboration between Sheldon Neill and Colin Delehanty. All timelapses were shot on the Canon 5D Mark II with a variety of Canon L and Zeiss CP.2 Lenses. Project Yosemite Website: http://projectyose.com/ Contact info: info@projectyose.com

Sunday, January 22, 2012

Gong Xi Fatt Chye



Wishing everyone a prosperous and happy 2012, filled with an abundance of blessings, good health, luck and opportunities.

May the Year of the Dragon bring you everything that you hope for.

Thursday, January 19, 2012

Somebody That I Used To Know - Walk Off The Earth



These group is so talented. They don't let the limitation of just 1 guitar to stop them from making beautiful music

Monday, January 16, 2012

Warren Buffett : Integrity



"In looking for someone to hire, you look for three qualities: integrity, intelligence and energy," said Warren Buffet.

"But the most important is integrity, because if they don't have that, the other two qualities, intelligence and energy, are going to kill you."

"When you hire someone to run your business, you are entrusting him or her with the piggy bank," according to Buffett.

"If these people are smart and hardworking, they are going to make you a lot of money, but if they aren't honest, they will find lots of clever way to make all your money theirs."

The rule is simple: People with integrity are predisposed to perform; people without integrity are predisposed not to perform.

The lesson is simple: Having integrity is more important than being good at what you do.

Saturday, January 14, 2012

Karmic Affinities



One day, when the Buddha entered a village with his assistant Ananda, he approached a poor woman to share his teachings with her.

However, the woman disliked the Buddha so much, that despite his magnificent and pleasing appearance, she could not even stand the sight of him. Wherever the Buddha went, she would turn away. When he went to her right, she would look left. When he went to her left, she would look right… Even when the Buddha used his supernormal power to levitate above to catch her attention, she looked down and refused to look up.

However, when she saw Ananda, her attitude became the reversed. She was naturally drawn to him, and happily listened to the Buddha's teachings related by him, which she found to be beneficial. This is very interesting as though Ananda almost resembled the Buddha in form, he was still not his equal, and especially not the same in compassion, wisdom and skilful means. How is this outcome possible then?

In a distant previous life, the woman once lost her child and was consumed by much grief. A spiritual practitioner passed by and enquired after her. After hearing about her misfortune, he replied somewhat 'indifferently', that there was no need to grieve as death is natural. As he seemed detached, his words felt cold and hurting, which gave rise to her aversion.

When another practitioner came by and enquired similarly, he kindly offered his condolences, before sharing about the truth of death.

The first practitioner was the Buddha-to-be and the latter Ananda-to-be. Due to these karmic affinities formed, the woman developed a 'natural' disdain for 'the Buddha' and a 'natural' attraction to 'Ananda'.

As such,positive and negative karmic affinities can be carried not only from one moment to the next in this life, but also from one life to the next. This is a crucial reason why we ought to be mindful of the impact of our fewest words and slightest gestures, or even the lack of them, as they can affect present and future relationships for better or worse.

Although the Buddha, with his great wisdom, already knew the outcome of his approaches to the woman, what he demonstrated was the importance of doing our best in connecting to others, with as many skilful means as possible, before deciding the next skilful means is to step back, to let the 'next better player' try.

The inexplicable 'first' impressions we have towards total or near strangers are often due to affinities formed in past lives. As these perceptions are not always rational, and often result from emotional bias, as in the case above, we should learn to manage all relationships anew, to form updated and thus truer perceptions of people as they are now. Feel-good vibes might not always turn out good, just like feel-bad vibes might turn out unjustified. Unless proven 'hopeless' for the time being, all deserve second chances – including ourselves. Remember, if you believe any affinity to be beyond hope, you are fatalistic with dishttp://www.blogger.com/img/blank.gifbelief in the dynamic nature of karma, whose power you always hold!

For true skilful means to arise,
true compassion and wisdom must arise
to create skilful karmic affinities too.


- extracted from The Daily Enlightenment

Monday, January 2, 2012

Three Levels of Suffering




The practice here is to meditate on the three expressions of suffering and to experience their nature.

The Buddha said there is one word that can describe the meaning of suffering, and that is fear. Fear is what suffering means.

But what is this fear? It is the fear of losing something that is pleasant, something that is very dear and beloved, something to which you have become attached. It is also the fear of gaining something that is unpleasant that you don't want.

Overall, you always get what you don't want, and you don't get what you really want. Therefore, we have three levels of suffering, which we call the suffering of suffering, the suffering of change, and all-pervasive suffering.

All pervasive suffering is the fundamental fear that exists whether we are happy or down. All of our feelings are pervaded by this fundamental fear, which is why it is called all-pervasive suffering. It's compared in traditional Buddhist literature to developing a fatal disease that has not fully ripened. You haven't really experienced it yet, but its presence is there all of the time, growing every minute. That kind of fundamental situation is known as all-pervasive suffering.

The traditional metaphor for the suffering of change is a very delicious cookie baked with poison. When you eat that cookie, it's very pleasurable – but it is deadly poisonous.

In order to show that more dramatically, Shantideva, in the Bodhicharyavatara, said the suffering of change is like honey on a razor blade. When we lick this honey, it's very sweet, and because of our desire and attachment, we want more and more all the time. With our poverty mentality, we lick the honey harder each time we experience its sweetness, and the harder we lick the honey, the deeper we cut our tongue on the razor blade. So the suffering or change is experienced initially as a pleasurable, pleasing feeling, but it leads us to suffering.

The suffering of change leads us to the suffering of suffering, which is the most obvious level of suffering. This simply means that, in addition to our fundamental fear, we accumulate further sufferings, one on top of the other. For example, after experiencing the delicious honey, we notice that we have cut off our tongue. When we notice that our tongue is gone, not only do we feel the pain of our wound, we also realize we won't be able to taste the sweetness of the honey again in this lifetime.

As we work with and examine the three levels of experience – pleasant, unpleasant, and neutral – we can see they are related with the three sufferings. Pleasurable feelings are connected to the suffering of change, unpleasant feelings connected to the suffering of suffering, and the neutral state of mind is connected to fundamental suffering, all-pervasive suffering. So mindfulness of feeling is being totally watchful and present with every level of fear.

This is the mindfulness of feeling from the perspective of the general Buddhist approach.

- Extracted from "The Best Buddhist Writing" by Melvin McLeod

Sunday, January 1, 2012

Sydney New Year 2012 Fireworks



Happy New Year!!

Wishing all of us a joyous, happy and prosperous New Year!!