Loading ...
Sorry, an error occurred while loading the content.

#2735 - Monday, February 19, 2007 - Editor: Gloria

Expand Messages
  • EditGlo
    #2735 - Monday, February 19, 2007 - Editor: Gloria Nondual Highlights Desire and aversion are of the mind. The mind is never yours. You are free of its
    Message 1 of 1 , Feb 19, 2007
      #2735 - Monday, February 19, 2007 - Editor: Gloria

      Nondual Highlights
      Desire and aversion are of the mind.
      The mind is never yours.
      You are free of its turmoil.
      You are awareness itself,
      Never changing.
      Wherever you go,
      Be happy.
      --Ashtavakra Gita 15:5
      From "The Heart of Awareness:
      A Translation of the Ashtavakra Gita"
      by Thomas Byrom


      A monk asked, “All of the buddhas and all of
      the buddadharmas come forth from this sutra.
      What is this sutra?” 
      Qinshan said, “Forever turning.”
      -"Zen’s Chinese Heritage"

      All…phenomena are intrinsically void and yet this Mind with
      which they are identical is no mere nothingness.
      -Huang Po, “Zen Teaching of Huang Po”

      If your knowledge of fire has been turned
      to certainty by words alone,
      then seek to be cooked by the fire itself.
      Don't abide in borrowed certainty.
      There is no real certainty until you burn;
      if you wish for this, sit down in the fire.
      Version by Camille and Kabir Helminski
      "Rumi: Daylight"
      posted to Along the Way

      "To detach oneself from all external stimulation and to be
      undisturbed within: When we look outside, we see trees,
      flowers, mountains, and people, and we cannot erase this
      scenery. We cannot erase the things that appear before us.
      We can't `close' our ears, and we feel many things-- hot,
      cold, joy, and pain--and smell fragrances. In this way we live
      totally connected with the environment that surrounds us;
      we cannot separate ourselves from it. The most important
      thing is not to be attached to that environment. This does
      not mean to cover our eyes, it does not mean to cover our
      ears, it does not mean to stop smelling, nor does it mean to
      stop feeling. It means that our minds must become taut and
      concentrated beyond all of those stimulations. It means not
      to be distracted, not to use our minds meaninglessly, not to
      loosen our attention. It means to find our center and with
      our total concentration to gather our focused energy. Not
      to be attached to external form, not to be unsettled
      within, not to think this and that, not to be cluttered with
      extraneous things, not to think about gain and loss and
      whether we are happy or sad. This can be called Zen. We
      are always thinking something in our minds. If we always
      leave our minds full of these thoughts our minds will never
      become clear, but we also cannot instruct our minds to stop
      thinking. This means that we should always keep our minds
      taut and perfectly attentive. Hakuin gave us the instruction
      for susokkan, which has the truly great function of clearing
      the mind. He said: `In any case do not be attached to the
      outside world, and within our minds do not think of this and
      that. To have our minds precisely concentrated only on what
      we are doing, this is what is called deep samadhi."
       --Shodo Harada, Roshi
      posted to Daily Dharma

      Something of this spirit is reflected in the  story of the late
      Zen master Taji, who lay dying.  One of his disciples,
      recalling the fondness the  roshi had for a certain cake,
      went in search of some  in the bake shops of Tokyo. After
      some time he  returned with the delicacy for the master,
      who  smiled a feeble smile of appreciation and began 
      nibbling at it. Later as the master grew visibly  weaker, his
      disciples asked if he had any departing words of wisdom or
      advice. Taji said, "Yes." As they drew closer, so as not to
      miss the faintest  syllable, Taji whispered, "My, but this
      cake is delicious.'' With those words he died.
      Here is neither a cynical humor, born of resignation and
      despair, nor a defiant humor, making some last  gesture of
      rebellion against the meaninglessness of life, "head bloody,
      but unbowed" (W. E. Henley). Nor is this a sarcastic and
      bitter humor, mocking the disruption or cessation of the
      "best-laid schemes of mice and men" (R. Burns). The spirit is
      quite  different. This is a humor of acceptance, a final 
      "yes" to the opportunity of life, albeit transient.  It
      expresses the joy of life, and of the smallest  particulars
      of life, without at the same time frantically clutching after
      As Master Dogen said: "In life identify yourslf with life, at
      death with death. Abstain from yielding and craving. Life and
      death constitute the very being of Buddha....You must
      neither loathe one nor covet the other." From this
      perspective we may speak of a humor of non-ego and
      non-attachment, which is therefore free to embrace death
      as well as life, the Buddha along with a mouthful of cake.
      posted to Daily Dharma

    Your message has been successfully submitted and would be delivered to recipients shortly.