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#1853 -Friday, July 9, 2004

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  • Gloria Lee
    . . #1853 -Friday, July 9, 2004 - Editor: Gloria Highlights Home Page and Archive: http://nonduality.com/hlhome.htm Letter to the Editors: Click Reply on
    Message 1 of 1 , Jul 10, 2004

      #1853 -Friday, July 9, 2004 - Editor: Gloria

      Highlights Home Page and Archive: http://nonduality.com/hlhome.htm

      Letter to the Editors: Click 'Reply' on your email program, compose your message, and 'Send'. All the editors will see your letter.


      Learned friends,
      Our self-natured Bodhi
      Is fundamentally pure
      And clean.
      Use only this mind
      Of yours for direct
      Understanding and
      Attainment of

      - Altar Sutra


      If you wish to cast aside the false
      And return to true,
      Concentrate and settle your
      Mind in wall gazing.
      Self and other,
      The unenlightened
      And the saintly,
      Are all as one.

      - Bodhidharma

              True happiness cannot be found in things
              that change and pass away.  Pleasure and
              pain alternate inexorably.  Happiness comes
              from the self and can be found in the self
              only.  Find your real self (swarupa) and all
              else will come with it.

                                - Nisargadatta Maharaj

              ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` `

      "I Am That"
      Talks with Sri Nisargadatta Maharaj
      The Acorn Press, 1973

      Along the Way

      "It is I who must love myself. No one else can make me feel whole. Only
      I can provide that love.  Now I know that wholeness is always accessible
      to me and all beings everywhere. This knowing allows me to live with a
      new peacefulness and kindness to myself and others.  In the simplest
      way, it has changed my whole life." ~a healer and psychologist

      Again, the lesson of spiritual practice is not about gaining knowledge,
      but about how we love. Were we able to love what is given to us, to love
      in the midst of all things, to love ourselves and others? Are we able to
      see the illumination offered by the sun every morning? If we cannot,
      what must we do in the body, heart, and mind to allow us to open
      ourselves, to let go, to rest in our natural perfection? The gate is
      open, what we seek is just in front of us. It is so today and every

      ~Jack Kornfield

      From the book, "After The Ecstasy, The Laundry," published by Bantam.
      on Daily Dharma

      How to Fall in Love with Meditation
      I think many of our arguments about tooth-grinding versus
      laissez-faire meditation comes from a misunderstanding of shamatha
      versus vipashana aspects of Zen meditation, and which aspect a person
      is speaking of. (The spelling of these tems in English varies, so I
      will just spell them the way they sound.)

      Generally speaking, shamatha is concentration and vipashana is
      discovery. Both aspects are present in various meditations, but one
      or the other is emphasized in a particular form, and this can also
      alternate right within doing a particular method.

      Shamatha is a narrowing of focus, concentration, contraction,
      effortful steering of the ox.

      Vipashana is an opening to discovery, a letting be, expansion,
      watching where the ox goes.

      Preliminary practices are usually more oriented to shamatha, since
      some calmness and concentration is a prerequisite for vipashana.
      Breath-counting is a good example of this.

      The main Zen practices of koan-study and shikan-taza are more
      vipashana, especially the latter. You empty yourself of expectation,
      develop deep acceptance, and inquire deeply of the koan, or of
      nothing more or less than the experience of the present moment.

      Although both aspects are necessary, there is a danger to primarily
      shamatha practices, in that space for discovery may not be
      sufficiently developed to truly allow reality to realize itself, and
      one may take the states achieved as inherently valuable. Subtle
      attachments can thus be fostered. Further, in terms of human
      interaction, practitioners of shamatha-intense methods may
      misapprehend practitioners who advocate allowing, letting be,
      "resting," "relaxing," opening, effortlessness, or whatever words are
      chosen for the description of the method of shikan-taza, insight
      meditation, dzogchen, or other vipashana-intense meditations, as
      practitioners who are lazy, stagnant, and not really "practitioners."
      On the other hand, such vipashana practitioners may not realize, in
      their conversations with shamatha people, that there is a problem in
      communication, and see such people as stubborn, dense, and perhaps
      damaged by their practice.

      Actually, it takes concentrated effort to practice effortlessness.
      Speaking of our practice makes many verbal paradoxes arise, and if we
      are not carefully listening to each other, we are liable to
      misunderstand and further multiply confusion. Sanghas, centers,
      sitting groups, respected peers, and teachers are almost absolutely
      necessary to refine one's approach to practice and avoid settling
      into errors.

      I hope that my views clarify more than confuse, and that whoever
      knows better correct any mistakes in my understanding.

          ---Messer Xin

      on E-zendo

      The stop sign reminds us to slow our pace, take a moment's rest,
      and look around. Therein lies a whole philosophy of life.
      - Philip Toshio Sudo in "Zen 24/7"

      Every little bit helps. Here's a practice from the Buddhist teacher Tenzin Palmo:

      "When the traffic lights are red in New Delhi, they display the word 'relax.' Every time you come to a red light, instead of grinding your teeth, try seeing as an opportunity for practice. Connect with the in-going and out-going breath. Be one with the breathing."
      ~  ~  ~

      "(A friend) wrote me a beautiful letter: 'Thay, practicing in Paris was
      very easy. Not only did I practice (mindfulness: smiling and breathing,
      returning to the present moment) with red lights and stop signs, but
      every time a car stopped in front of me, I saw the eyes of the Buddha
      blinking at me. I had to smile at those blinking eyes.'

      "The next time you are caught in traffic, don't fight. It is useless to
      fight. If you sit back and smile to yourself, you will enjoy the present
      moment and make everyone in the car happy. The Buddha is there, because
      the Buddha can always be found in the present moment. Practicing
      meditation is to return to the present moment in order to encounter the
      flower, the blue sky, the child, the brilliant red light."

      ~Thich Nhat Hanh

      Whenever you sit behind the wheel, put the sticker "Drive In Peace" on
      the bumper of your mind.  

      Thay quote from the book, "Present Moment, Wonderful Moment: Mindfulness
      Practices For Daily Living," published by Parallax Press.  Found on website: http://www.angelsinc.com/dgsangha/dgsMindful.shtml

      "I like to use the example of a small boat crossing the Gulf of Siam.
      In Vietnam, there are many people, called boat people, who leave the
      country in small boats. Often the boats are caught in rough seas or
      storms, the people may panic, and boats can sink. But if even one person
      aboard can remain calm, lucid, knowing what to do and what not to do, he
      or she can help the boat survive. His or her expressions - face, voice -
      communicates clarity and calmness, and people have trust in that
      person.They will listen to what he or she says. One such person can save
      many lives.
      "Our world is something like a small boat. Compared with the cosmos, our
      planet is a very small boat. We are about to panic because our
      situation is no better than the situation of the small boat at sea...
      Humankind has become a very dangerous species. we need people who can
      sit still and be able to smile, who can walk peacefully. We need people
      like that in order to save us. Buddhism says that you are that person,
      that each of you is that person."

      ~Thich Nhat Hanh
      From the book, "Being Peace," published by Beacon Press.
      on Daily Dharma

      by Brad Warner

      A little while ago a review of my book appeared on Amazon saying this:
      "Perhaps my biggest concern is that if someone -- anyone -- like this can
      receive Dharma Transmission stretching through the Masters all the way back
      to the Buddha himself, can that individual then open up his own dojo --
      offering, say, e-mail Dharma Transmission at $49.95 a pop? "

      It's a telling question. I'm not sure the writer really understands what
      he's asking. But the fact that he asked such a question really made me
      happy. Even though he didn't like the book (the one star review begins "this
      book is not totally without merit, but almost"), the writer understood
      something very important which I'm not sure a lot of people who did like the
      book picked up on.

      The answer to his question is a resounding, yes. While I don't know of
      anyone offering Dharma Transmission by e-mail (yet!), it could happen. The
      person who did this would certainly be taken to task by his (or her, but
      let's pretend only a man would be this slimy) teacher or the other members
      of his group. He'd certainly be shunned by the entire worldwide Buddhist
      community and denounced by whatever sect he'd been ordained in. The
      transmissions he granted wouldn't hold much weight with anyone who was
      serious about Buddhism. But that doesn't mean it couldn't happen. Or even
      that he couldn't be extremely successful. I've seen more obvious scams than
      this before. A few of them have been going on for hundreds of years...

      However, that's not the part of the question that really interests me. It's
      the "someone -- anyone" bit that's truly important. That's where the real
      meat of his question lies.

      The reviewer is just like most of us. We want Buddhist Masters to be
      something special, something apart from the rest of humanity. The idea that
      "someone -- anyone" could become a Master is appalling to us. We want to
      believe that there are Great Enlightened Beings out there who can guide and
      protect us along the Path of Awakening, who can confirm or deny our own
      understanding for us, who know us better than we know ourselves. We want Big
      Masters who can give us the Big Answers. It's scary as Hell to think that
      maybe, just maybe, there is no one at all like that anywhere. If "someone --
      anyone" can become a Buddhist Master we're left with no one to look up to.
      There's no one who's more qualified than little old us to judge good and
      bad. There's no one onto whom we can defer responsibility for our own
      actions, no one who can take responsibility for our mistakes.

      If "someone -- anyone" can become a Buddhist Master we're completely on our
      own. Kicked out of the nest and forced to fly solo with no other option than
      to go splat on the hard cold ground. But the fact is that every single
      "Buddhist Master" out there is "someone - anyone" just like this poor excuse
      for a monk sitting in an office at a company that makes bad monster movies
      writing this silly little webpage. And just like all you poor unfortunate
      people out there who have nothing better to do than read it.

      One of the major reasons I wrote Hardcore Zen came out of the shock of
      discovering that even a butthead like me could get Dharma Transmission. The
      moment my teacher offered to recognize me -- of all people -- as having
      attained the same realization as the Buddha his-self was terrifying. I did
      not want that kind of responsibility. I did not deserve it. What made it
      even worse was my teacher's insistence that I already had his transmission
      whether I wanted it or not. There was no escape, no hope of ever going back

      I was forced to re-examine all my attitudes towards the Great Masters both
      contemporary and ancient. Even my attitude towards my own teacher. What
      if -- oh, dear Lord -- what if all of them all the way back to the Buddha
      his very self were just schmucks like me? Not Supermen, not Saviors, not
      even Great Enlightened Masters. Just regular people who'd accepted what
      being a regular person really was (it ain't what you think it is, by the
      way). Accepting Dharma Transmission was one of the hardest decisions I ever
      made. Accepting such a thing meant that I would forever be left with no one
      at all to turn to, no refuge in which to hide. I would no longer have anyone
      to believe in, no authority figure who could tell me what was right and what
      was wrong. I would be totally on my own.

      Think about all the nonsense we see in America these days. Like people suing
      fast food restaurants because they were too stupid to leave the lid on the
      paper coffee cup in their laps when they skidded away from the drive-thru.
      Look at the way we constantly look for someone else to blame for everything
      we don't like about our lives -- our parents, our teachers, society, the
      NRA, the KKK, the CIA. This isn't restricted to Americans by any means. The
      Japanese have refined the blame game to a science. The only reason they
      don't sue each other like we do is they have even more sinister methods at
      their disposal to do the same thing (if you want to know how sinister look
      at their suicide rate). Every culture does it.

      Can you accept responsibility for every God damned thing in this whole wide
      world? If you can manage this one little trick you'll become the King or
      Queen of All Creation and the Master of All You Survey. When you blame no
      one else for the situation in which you find yourself, you find that no one
      else can ever blame you for theirs either. You're invincible. There's a kind
      of power there which is so astounding it almost seems supernatural. But it's
      not at all. It's simply your own natural state uncovered and allowed to
      shine as it always should have.

      To qualify for Dharma Transmission you simply have to demonstrate that you
      are ready to take full and complete responsibility for the whole Universe
      all the time -- every single second of every single day.

      Go ahead. Try it sometime.

      Then maybe I'll send you a certificate by e-mail...

              ...yeah, right!

       on E-zendo

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