Of course we all know that the next part of this phrase is, “the tough get going”. But how does this apply to the Buddhist practice?
I have come to see that our practice is very easy when things are going satisfactorily. Little bumps on the road of life don’t seem to unsettle us very much because we do have the practice of mindfulness and acceptance.
But what about when the extreme difficulties, and unexpected tragedies of life occur?
Recently I have observed so many hardships that have befallen friends and loved ones. And for many, it would appear that the practice offered little solace. This of course inspired me to examine the power of this practice in my own life. Am I really prepared, wise enough, skillful enough, to observe a personal tragedy and accept this completely as the nature of this existence? Or would some horrible and unexpected atrocity have me crying for Gods help and intervention?
Of course I cannot honestly answer for that which has not happened, but I can notice how I have accepted smaller collapses and difficulties in my own personal life. And I can clearly see that my mind has been re-molded into one of a greater clarity and understanding. Understanding and acceptance of the impermanence of all things, even our thoughts and emotions. And without fueling these things with stories that only serve to create confusion, closure, and restriction – I allow myself a greater awareness, openness, and freedom. These are the qualities of the Buddha.
I think it’s very important that we realize our practice is not simply about being well, happy and peaceful when things are going well. It is about training our minds to be skillful, wholesome and compassionate in each moment and every situation. Loving kindness truly has to begin with the self at the deepest level. And I believe it is with this mahakaruna (great compassion), each of us can find peace in any situation.
May you be well, happy and peaceful.
Namo tassa bhagavato arahato samma-sambuddhassa
These three epithets of Gotama the Buddha express the three great qualities of Enlightenment.
BHAGAVATO shows the Great Compassion (mahakaruna) of the Buddha and this we should recollect first as loving-kindness and compassion is the necessary base for our own practice of Dhamma.
ARAHATO represents the Purity (visuddhi) of the Buddha, a purity unforced and ever-present to be approached by us through the practice of the Precepts.
SAMMA-SAMBUDDHASSA stands for the quality of Wisdom (pañña), the Unsurpassed Perfect Enlightenment (anuttara samma-sambodhi) which distinguishes a Buddha from all other men. Here, “Samma” means “perfect,” “sam” stands for “by himself,” and “Buddhassa” is “to the Enlightened” or “to the Awakened.”
