For the last year, my intention has been to focus on a specific spoke in the wheel of the eightfold path—Right Speech. Almost immediately after I set this intention, I experienced big challenges and big failures. The lessons learned were painful but utterly necessary to truly take Right Speech to another level. Through the process it has been easy to see how the spokes are related to one another—Right Intention and Right Speech are intertwined at every level.
My first lesson came in the form of a deep intuition of a long friendship. It was clear to me that the stories some friends had of me were not how I saw myself or my current story. I felt this disconnected undercurrent as I struggled in my new and stronger self, one that left any trace of victim aside. The new self was one that others could not recognize, and one that showed significant growing pains through repeated mistakes.It would be the easy way to go back to feeling misunderstood and as a victim of others’ opinions of me—however, I was focusing on MY Right Speech. I could not judge if they were following their own path.
I realized that Right Speech was not just the words that came out of my mouth, but the stories I told that they would never hear. These stories, told to myself or others, colored my speech and must have been affecting the other.
Managing Right Speech while holding stories of the other that are outdated, judgmental or demeaning, is like trying to hold a lid on a boiling pot—sooner or later the lid is going to slip and not hold in that steam. Right Intention guides us to let go of the many ego-centric causes of these stories. The stories can cast us in the role of victim, rescuer or the abuser. We may be looking to fill an emotional need that is not right for that person to be asked to fill. We may be expressing anger towards this person or another. Keeping our focus on ‘us’ as separate and different from the ‘other’ turns up the heat.
We tell that story of the ‘other’ that meets our needs, and sometimes the other has little impact. Then maybe we cringe. We know this story is not all the truth, we know this story does not encourage compassion. Feeling our failure, we can sit in compassion for ourselves and the other. We can also heat up the stove, tell it to others, and get validation to justify telling the story to begin with.
We know we are not separate—we experience we are not separate when we meditate. We are not our own little unique snowflake, but rather part of a storm. So by holding this hurt we only keep it going, setting everyone up for hurtful speech which passes on and on.
The question is how, how do we transform a lifetime of not watching Right Speech and possibly being in a culture that focuses more on the negative than the positive in others?
First of all, metta. Start with people who are a little easier than the person you feel many negative emotions about. Then ease into those who anger us. The entire process takes a lot of metta towards ourselves since we will not get it right very soon. Remember it is all practice, on and off the cushion.
Next, examine those stories about self and others. That friend who is always a victim? Treat them as a powerful survivor. This does not take away their challenges but may empower them.
Watch what causes more negative stories and makes that metta difficult. After two weeks, I can say I am almost ready to practice metta for the person who verbally attacked someone I care about because of a misplaced protective feeling towards me. That is pretty huge, but if Ghandi could do this for his would-be assassin, then it is possible. Take your time and give yourself compassion until you are ready. This may take dropping or limiting some friendships, not watching the news or reading horrible stories or putting a reminder alarm on your phone to bring yourself back to your practice.
Notice I did not say goal. Setting our goals, New Year’s resolutions and exercise plans can be helpful, but more often we get discouraged at a setback and then judge ourselves until we quit. This is not going to be a goal we achieve but a practice that refines over time. You will be aware of one area to work on and then feel as if you are starting over. The rewards, however, are still very powerful.
One result of my focus on Right Speech has been being seen as a strong positive force in my workplace, and as a result having my input respected even more. I am getting more opportunities to train and speak in groups to represent the interests of our programs.
For me, Right Speech has meant shutting up often, but even more than that—speaking up.
The most difficult Spoke of the Wheel for anyone then, is not necessarily the one we feel is the hardest one to practice.
It is perhaps the one which enables us to realise which spoke is the hardest one to practice.
And that is Right Awareness, or Right Attention.....
Mindfulness is vital.
I have a keyring fob which reads, "Of all the things I've ever lost, I miss my Mind the most."
Ain't that the truth......
Right speech is not an interesting topic and we ignore most of the time the benefits of practicing right speech but it is so crucial. This article is great...
I love it, as I get older I realize those words do not fade fast.
Words can easily make enemies as well. I don't one of my cashiers that I want to do a better job than my boss. Since my current boss has a hard time keep her cashiers brakes and lunches on time. Now my boss thinks I am there just to fire her and take over my position. Which would be nice, but I don't like back stabbing people. I done that for three years working for Rent-A-Center and I do not want to do that.
My life:
And the conversation below is quite interesting too. Thank you all. (And, as it turns out, non-members can post.)
All things are Mind-wrought.
A beautiful thought I think
Laws are supposed to be universal, and the law of karma is not universal to all religions.
But I do see it -- in whatever way it works -- as a very valid principle.
Buddhas do not throw oranges into the air, or anywhere else, metaphorically speaking. ;)
And so karma is really a "derived" principle or law, something that only applies when it applies (where there is intention), and not at other times. It's there to show us what's harmful and what's beneficial, especially in overcoming suffering.
Specifically, that unintentional killing generates no negative karma. Let's take the real, well documented example of the PE teacher in my school system back about 20 years ago. He was supervising students on trampolines. He had set up a system whereby 2 trampolines were being used, students were lined up waiting to use each alternately while he was supervising in the middle. The procedures had been approved as being responsible and safe. Students have had the procedures fully explained. A student intentionally does not follow directions, falls on the trampoline, breaks his neck on the metal part of the trampoline and is permanently paralyzed. Witnesses all fully exonerate the PE teacher. The parent sues. The case goes to court. The teacher wins. The parents sue a second time. The teacher has a nervous breakdown, but again wins the trial and is completely exonerated. The nervous breakdown over the case leads to deep depression on the part of the teacher. Due to a deteriorating situation at home because of the depression, the teacher's wife divorces him and the family disintegrates.
Unintentional action (in fact, responsible action) results in negative karma.
I could give other examples where unintentional action has resulted in horrific depressive karmic results.
Or am I misreading you?
I haven't figured it out, and it is not only a cornerstone of Buddhist thought, but also just plain interesting.
In general I tend to be a very concrete person, and that's why sort of nebulous ideas bother me. That's why I'm more comfortable with (for example) the 5 Precepts being virtual rules than I am with karma being sort of inexplicable. And what I mean by inexplicable is that I've rarely heard 2 people explain karma the same way.
For example, it seems to me that what you are saying ("the same situations and actions which may lead to...for one individual may not for another ...the outcome is not entirely about intention") is very different from what someone else is saying ("only applies when it applies (where there is intention)).
Yes, my observation is very different to focus on intention. For example, as my teacher has discussed with me, karma is also factored by what the individual thinks about the situation - for example, some people cope with taking drastic measures because they think the ends justifies the means.
In this process I had to realize that the other person was really not a bad person. She was very interested in having a good program, and to have a good program she had to follow all the rules. Of course that is good for the safety of the children, however instead of focusing on how all the other rules were followed well she noticed a staff wearing a hat and handled it. The problem was when all of us (myself included) got into making judgments based on what we saw. I do not think she ever got the understanding I did however with the understanding that she is very rules oriented I was able to make changes in teh working relationship.
Before we can practice right speech, we need need right mindfulness and aspiration. It takes right effort to take time to be careful to practice right speech and right livelihood necessarily requires right speech. As does right conduct and all of these would be a lot of effort if we didn't have right belief that there was a purpose to it all. This right belief is to be found in right meditation.
I often skim through longer posts but this one (the original post) was a pleasure to read slowly and fully. Thank-you
Andy
the principle of karma is extremely complicated in action. also really, it doesn't make much sense unless we see it as taking place across many lifetimes, rather than one. with the example you cited, you are drawing a very rash conclusion.
This really comes down to a fundamental difficulty in understanding that all humans face: why must the innocent suffer for no obvious reason. This is no easy question, and the answer is very complicated.
In any case, hastily tying event A to event B is not good. In my opinion, and from my interpretation of scripture, the law of karma is something that should be only generally understood to exist. making specific conclusions is not possible, and inadvisable. We should best see it as something that is real, right and fair, but beyond understanding in a lot of ways...after all the conditions that lead to any and all action are complex beyond understanding.
Much better to cultivate perfect wisdom.
Perhaps you made a rash conclusion?
I am referring to the connection that you made between the teacher's trials and misfortunes and his responsible activity surrounding the student's accident.
You said:
""Unintentional action (in fact, responsible action) results in negative karma."
Actually, if we expand our view of cosmic cause and effect, the two events may not be connected at all. Do you see what i'm saying.
But until then it is a good way to live life.
Buddha taught that the dharma was good in the beginning, good in the middle, and good at the end.
@Songhill could you mention some of the preliminaries during the effort towards the noble view?
Interestingly enough, the only ones qualified enough to make the assessment of whether or not you are a ariyasavaka and are capable of understanding right speech are stream winners , but since they are beyond discrimination and discriminatory thought, they cannot make this assessment either. Therefore, no one can tell you whether or not the doctrine of right speech is something that you can comprehend. lol
:D :)
P.S. Notice I didn't address how you get here. That is still somewhat of a mystery in Buddhism. The teachings of the old Zen masters about Mind are really a help. Looking for pure Mind within your own mind helps too. It's there — but it is not awareness or mindfulness — not by a long shot.
Oh my gosh, I assure you, that if he seemed this way, it was only to provide sanctuary to those with affinity for the way.
calling the sakyamuni buddha an elitist (in any sense of the word) is like calling hitler a humanitarian. well yes, of course, we hardly need to think for ourselves anymore, since there are PhDs around to show us the way... they never have personal interests involved in their writings, and they are never interested in meaningless circular coffee shop philosophy arguments in which they make sure to get a good distance between themselves and the buddha, because hey, lets face it , he's just not cynical and biting enough to be a really good position to adopt. I love these guys who swear up and down that " in this day and age we are more advanced than the buddha, we can look back and see how he was inferior and naive, especially from the pulpit of our divine university program."
http://members.optushome.com.au/davidquinn000/Hakuin folder/Hakuin03.html
I was fortunate to find the remnants of hakuin ekaku, a monk truly and utterly dedicated to the way, selfless, generous, disciplined in the extreme. He has a few nice things to say about such people as masefield, trungpa, etc
".........If, on the other hand, you follow the trend of the times, when you gain entry into the eighth consciousness's dark cave of unknowing you will begin crowing about what you have achieved. You will go around telling one and all how enlightened you are. You will proceed to accept, under false pretenses, the veneration and charity of others, and become one of those arrogant creatures who declares he has attained realization when he has not.
If that is the course you follow, a horrifying future lies before you. Every grain of rice that you have received as a donation will turn into a red-hot particle of iron or a burning grain of sand. Every drop of water you have received will become a speck of molten bronze or boiling excrement. Each thread of the cloth you have accepted will become part of a flaming wire net or white-hot chain.
Ahh! Hoping to free yourseIves from the press of birth and death you men have your heads shaved. You put on a black robe. But then you make the mistake of falling under the spell of a false teacher. You live out the rest of your life like this as an irresponsible, no-account man of the Way. If you die with your eyes in this unopened state, you are destined for harrowing retribution. You will head straight back to your old home in the three evil paths -- as though you had not suffered enough already! You, who have worn the surplice of a Buddhist priest, will sink to the bottom of a loathsome hellish mire and experience unending agonies. No more horrible fate is conceivable than to fall victim to the delusions these false teachers serve up to you."
seem harsh? well rightfully so. bear in mind that he did have an excellent sense of humor as well as being practically a saint.
There's a story in the Bible about chicks who needed to take some lamps somewhere, and some of them forgot to bring their lamps. Jesus told them to bugger off. That could be seen as being elitist, but in reality he just didn't have time for the people who couldn't be bothered to behave properly, and to take responsibility for themselves. There's nothing you can teach people who refuse to be taught.
You could say that he gives special gifts to those with greater affinity and skillfulness, but to characterize him as an elitist.. it's just not right. Even worse is to go around trying to put people in the box of streamwinner, non streamwinner, etc. We cannot possibly know about the nature of these things.
Look, all i'm saying is, i'm fairly well read and I consider myself a buddhist and have for many years... I would never ever go around telling people what applies to them and what doesnt, what they can understand and what they cant, whether they are streamwinners or not. All these half cocked modern book salesmen love to encourage you to ingrain all these distinctions.. they love to tell you, a caustic, sarcastic, cynical,, attitude, thats what wins you the most coffee shop arguments, so that is what is the most wise. and more than anything, they love to tell you: "you cannot understand without me, and i have a better understanding because i'm tibetan, or i have a phd or whatever". Doesnt anyone else notice how rotten that is??
What if someone reads that and thinks, well the 8fold path doesnt apply to me....its only for those who have been ordained by some guru as streamwinners... how horrendous! the noble eightfold path is for everyone. If you are a beginner, NO ONE can close doors for you on this path of enlightenment. No one.. not even a buddha himself. the buddha way is as wide open as the sky. If someone tries to impose some limitation on you, or create some unnecessary difficulty for you on this path.. introduce them to Hakuin, who will bash them with his staff.
Clearly we can practice even if our view is not right view. But we shouldn't pretend. Actually before right view the eightfold path is no different from cognitive behavioural therapy. It is good, but we shouldn't falsely say that it is right view.
Most of us probably aren't even 'hearers - shravakas' let alone aryas or bodhisattvas.
But at the same time, we should take great care not to place limitations on people who are starting on the way. and in any case, it is not our place to say, and it does us no good to draw up such concrete distinctions and hold on to them... and also other people will come to rest on such things even more so than a limited understanding of the the depth eightfold way. do you see where I'm coming from? please dont look at things this way..., its not like this... this is how labels become impediments
But it's like some dharma talk where they say to first cultivate bodhicitta. If we could do that we wouldn't need to hear the talk. :lol:
So the eightfold path is like: do everything right. Is that all there is to it?
So the eightfold path in some lineages is not the first ground stages and in these lineages it is keeping the purity of the teachings to make a distinction.
We are not only dealing with discouragement to practice, but we are also dealing with people who make some accomplishment and then they become ego-maniacs. So it's important to know that the eightfold path is not just meaning you meditate 30 minutes a day or read some books or whatever.
And yes the inhibitions (remarks) are valid. My lama doesn't give a list on a piece of paper of all the steps and stages. Rather our teaching comes from our own questioning and the materials talks and so forth are there to ask you to examine your own experience.
Perhaps i just have a bit of a personal vendetta because i see some modern schools and literature using terms to screw people and subjugate them.. its very disconcerting. I suppose i have forgotten about the 60's where loose and selective interpretation of buddhism created some equally strange monsters.
:D
As HHDL says, "Just because someone travels a road [somewhat] different than yours, does not mean he's on the wrong road...."
Anyone who declares having reached any kind of accomplishment or level of wisdom is a liar. Anyone that genuinely has grown in wisdom would never display the ego to declare it and wave it as a banner of superiority.
The uneducated person that treats all others with respect and as a teacher is much further along the path than someone who thinks they have a full intellectual grasp of the teachings and then will argue to defend their position is too bound by ego to have moved an inch towards enlightenment.
Give me someone who delights in a moment of clarity during their meditations over someone who is bound in terminology anyday.
Metta
Andy
So some people say he was a hero. And then some think he trashed Buddhism because he drank alcohol and was promiscuous and/or is not of their sect/view.
I think I love you, Andy. :thumbsup:
"Give me someone who listens to me and speaks with me about things, over someone who cuts off my words with memorized scriptures any day."
My brother and I do not hold bias against choygam because he drank or slept around. Rather we have read disconcerting stories about him that indicate that he imposes his will on others, is deceptive, and drunkenly agitates people and runs away calling it wisdom. Being promiscuous is not so bad, but running a sex cult is unacceptable. Drinking is not so bad, but being a drunken asshole is unacceptable.
His terrible behavior aside, as far as his sayings go, we strongly disagree. The way we see it, he was a predator in the hen house. He could have said just about anything with that robe on and had people follow him at that time and place. His 'wisdom' is a mash up of buddhist phrases, daoist sayings, fortune cookies, and various offensive phrases designed to evoke a simple emotional response. IMO he is a fraud of the worst order.
I must admit that I have not read volumes of trungpa..mostly because i must hold my nose at even the most brief of his original phrases. It's when he tries to originate his own phrases that we witness monumental stupidity at it's most classical state. The fact that this person has his own cult and following is nightmarish to say the least. I have yet to read or listen to Pema Chodron much, although my brother informs me that the legacy of bullying ignorance has continued there. It requires a great act of courage for me to even read a few sayings of Trungpa, as the foul fecal stench around his 'crazy wisdom' is violently unbearable. I have dealt with street people and violent drunks for 7 years, and I have heard far more insightful phrases from people in the gutter. My assessment as a professional dealing with drunks: choygam is just another alcoholic adult-child bully with a big ego and a bigger mouth and a tiny little brain. My assessment as a collector and admirer of buddhist wisdom: choygam is just a common fake, borrowing phrases and deceiving anyone who is not educated. The things he says about buddhism are often very off. Christian churches are filled to the brim with these types btw.. your pat robertsons et al
Please friend, I beg you, if you don't want to read the scriptures, read Lin Chi [866 CE,] read Hakuin Ekaku [1686-1769], read Hui-Neng [638–713AD] read Bodhidharma [6th century CE].
The reason I'm being so mean about this is because my brother and I watched a friend who was just becoming a seeker run afoul of this miscreant choygam and the shambala cult.. by the time we got to him he was so heavily indoctrinated that we could not extricate him despite our best efforts. Over time he has become increasingly unhappy, conflicted, selfish, immoral, and unstable.. to the point where no one wants to be around him. Worst of all, the scriptures are forever lost to him because he now views them as being 'inconsequential'.. or they 'dont apply to this day and age'. Why? Because thats what his teachers told him. Why? SO THEY CAN SELL BOOKS full of trite garbage disguised as wisdom. To hell with these book salesmen!
In case you're wondering, neither I nor my brother belong to any sect or school or tradition. I love the buddhas words and i dont need an interpretation or framework.
Im sorry for being so inflammatory, but the truth is that choygam and his foul ilk like to use that nasty sardonic, condescending, shocking method of intimidation. In my experience, the only hope against that vile crap is an unstoppable bulldozer, pushing back the bullies. My intention is not to be offensive to members of this board, and I really mean that.
And my teacher says scripture is frozen bodhicitta whereas a guru is living bodhicitta. Is this an issue you have with all of Tibetan Buddhism?
The correct way to teach is to say: There is nothing substantial of self, thus nothing which can be improved or left alone. These objects, 'self', 'improvement' and the corresponding negatives 'no-self' and 'non-improvement' are without inherent substance. The descriptions of good and bad are inherently without substance, as well as any object real or imagined that they describe. Basic wealth is this knowledge of self lacking substance.
The difference between the two paragraphs here is light years wide. One leads maybe to a fleeting, warm feeling, perhaps i little boost of superiority. The other leads to an unimaginable sublime state which defies description.
Look I just want to direct people back to the more difficult to understand remnants of the aforementioned masters and sakyamuni. I want to provide a little gateway, a little suggestion to examine the old stuff a little closer.. not to give in to soundbyte machines and condescension intimidation.
If you disagree with me, thats fine. Im not forcing anyones opinion. But these people have had a unquestioned pulpit for years, and this is my little protest.
These teachers are bringing a lineage tradition and putting it into english.
Chodron is of an established teaching lineage.
The quote is about Buddhanature and shunyata being our basic wealth. In Tibetan Buddhism traditionally the mind is regarded as clear, luminous, and unimpeded. It is how we can follow the path.
I am sorry that you disregard this quotation, but in any case a lot of people gravitate to both Pema and Trungpa.
Did you read what i offered after my criticism? It is in direct correlation to the quote, (which i picked fairly randomly btw)
I have very good reasons for calling foul here. I'm saying its a lot of cleverly disguised fluff which doesnt accurately represent the principles that sakyamuni left us. All i'm saying is, if you're just beginning, and youre reading this, and you have an affinity
; read the scriptures attributed to the buddha sakyamuni. Read them faithfully. Read them all. Have lots of suspicion for so called teachers, renowned or otherwise. Think for yourself.
I was lucky enough to have this advice early on, and it has served me well.
Anyhow you go around criticizing gurus and it's like they all have a home dug well. So you go up to each of their sanghas and say "oh that's well water. Look at the rusty tap".. "I've got a better tap in the emerald city"
So all the students go off to Oz to meet you at your emerald fountain in Oz. And then they look behind the curtain and see that the water is what's important. What I find in my experience is more important. And if I have a great relationship with a guru, a flowing of samaya back and forth...
We just all end up as occultists in Oz if we nit pick.
Incorrigibles
Mutable
Occultists
Hinayanists
Mahayanists
Incorrigibles cannot tell the difference between what is skilfull or not and so they take a long time to be enlightened. Occultists learn on their own. Mutable learn as according to their Guru. Hinayanists and Mahayanists have those respective motivations to practice.
This is the view of the Kagyu sect which you are criticizing. We can all become Buddhas.
This discussion boils down to sectarianism and anti-guru rhetoric in my opinion.
I hope your friend finds comfort from his difficulties!
I love the story of Hakuin saying "is that so?" when accused of fathering a child.
I don't see how Pema Chodron can be called a soundbyte machine, because I've never heard anyone put things the way she does.
We can promote our own favorite teachers without denigrating others', I hope. And however bitter one is towards a particular human, it is unfair to extend that criticism to other humans based only on association. We must judge individual behavior--not who's hand someone shook. I shook Ed Gein's hand once. Didn't know who he was at the time, but whatever.
I see absolutely nothing in Pema Chodron's actions which justify anyone flagellating her for someone else's behavior. She is very open about Chogyam Rinpoche's flaws. Are we as open about our own?
Westerners--Americans, at least, speaking from experience--are so overwhelmed with guilt and self-doubt that ofttimes we can't even get off the starting block. Her point is that it's unnecessary to drown ourselves in this kind of heavy-duty self-condemnation; this stylish seeking for "self-improvement." She doesn't mean we don't have room for improvement; rather that the Western concept of self-improvement, which means looking outside ourselves, is flawed; the true path to self-improvement is already in our nature. We have to reveal it, not siphon it into ourselves from someone else.
If you can't say something nice ... don't say anything at all.
All right, well as always I have taken your viewpoints to heart. You guys are good people and I appreciate you very much. I promise not to be so negative in the future, but I felt that I had a serious bone to pick with these people.. now ive done it, and i'm satisfied. I just wanted to put out some opposition out there, and encourage focus on scripture. Thanks for listening.
m
And this, mind you, is coming from a person who works a lot, has a girlfriend and has lots of everyday stresses, and not a huge amount of personal discipline...if i can find it, and use it, you probably can too.
"Right now, with this very mind and in this very moment, you have the potential for all temporary and ultimate happiness, even up to the peerless happiness of full enlightenment." (Lama Zopa Rinpoche, How to be Happy)
I think the teaching that we all have tathagatagarbha is clearly a valid one; I'm not sure how it can be construed as false.
I find this statement dangerously liable to misinterpretation, Songhill. The practice of right speech is for anyone at any level, is it not? The understanding of it is for later, of course, as you say, but these words might be interpreted as the suggestion that right speech can be crossed off the beginner's 'to do' list, which would be an absurd idea. I read it in this way the first time.
As far as I know it may be true that only current-winners can really understand what right speech means. Only current-winners could know this, just as only a current-winner could know what a current-winner is.
It seems an uncontentious point though, a bit like saying that we can't really understand the world until we are a Buddha.
Being a friend to yourself
Seeing what is there
Staying with difficult states
Attending to the present moment
No big deal
(I've listened to her CD as my main practice for maybe 3 months)
Trungpa teaches that there are three Lords of Materialism: Lord of Material, Lord of Beliefs, and Lord of States of Mind..
The meditation Pema teaches is not Dzogchen but it is 'opening outward into Dzogchen'...
The present moment is attended to but it is attended to 'as it is' whether it is pain or pleasure..
Shunryu Suzuki taught that the meditation can be painful, neutral, or pleasurable but the important point was to be there with the meditaiton..
Me: All of those teachers contradicting your point might give you pause that your understanding of the Buddha differs. I know you are convinced that your way is better, but it is no surprise that others will differ from your own interpretation.
Soto Zen (Suzuki) and Kagyu Tibetan Buddhism (Trungpa/Pema's) differ in meditation and interpretation of scripture from your own emphasis. These are whole lineages. Appeal to majority is a logical error of course but at the same time I hope you can appreciate the differences and have gentle words to have a discussion. I can assure you that my own teacher, Shenpen Hookham, has studied the scriptures during her time as a nun though of course she only has one lifetime and is not familiar with every piece.
This is nothing new to have sectarian disputes.
but I still disagree with it.. mostly because it can be far too easily misunderstood, and even in the context of the tathagatagarbha teaching it isn't quite right to say that there isn't any need for self improvement, unless you also explain that expedient means are required to remove the 'kleshas' or deluded mind states (one of which is attachment) that cover or cloud over the tathagatagarbha, or buddha mind. Ie, for gods sake dont fall down that well of 'everything is fine as is'...the kind of thing Hakuin railed against.
I think a still very legitimate fear of mine is that people see this and dont intuit the deeper meaning..taking it to be another self-help phrase. and there is a very deep meaning here; the storehouse is no small deal, no cheap trinket.
And I still think that my commentary here is very useful in clarification preventing misunderstanding.. although it may not be perfect either. Anyways, @Sile, i appreciate that you called me to task on this, and I learned a lot from this. thank you.
Here is the Tathagatagharbha Sutra, which is really a very beautiful text btw
http://huntingtonarchive.osu.edu/resources/downloads/sutras/02Prajnaparamita/Tathagatagarbha.doc.pdf