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What To Know About The Mind

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  • medit8ionsociety
    The mind is like tangled silk that needs sorting to be in good working order. It is like an ancient mirror that requires a good polishing in order to shine,
    Message 1 of 7 , Jan 26, 2012
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      "The mind is like tangled silk that needs
      sorting to be in good working order. It is
      like an ancient mirror that requires a good
      polishing in order to shine, or a wild horse
      that needs to be tamed. The mind is our master,
      leading the daily activities of our eyes, ears,
      nose, tongue, and body. Within our everyday
      activities, a single thought may ruin our lives
      or reputations, or help us gain success and fame.
      Buddhist sutras compare the ungoverned mind to
      the likes of thieves, vicious beasts, monkeys,
      and kings. Therefore, it is absolutely critical
      to govern the mind! So what kind of power can we
      use to subdue the mind? The following are three
      suggestions that anyone can follow.

      "1. Know how to cultivate the mind. We repair
      furniture when it is broken, water pipes when
      they leak, and clothes when they are torn. If
      the mind has become smeared by greed, ignorance,
      and arrogance, how do we repair it? We need the
      instruments of compassion, joy, generosity, meditation,
      morals, and practice to treat it.

      "2. Know how to calm the mind. The mind is like
      a monkey or a horse. If we are not careful, it
      will commit all kinds of unwholesome deeds. Ming
      Dynasty scholar Wang Yangming said, 'It is easy to
      capture a bandit in the mountains; it is difficult
      to catch the thief in the mind.' Calming the mind is
      like soldiers apprehending bandits or the police
      arresting thieves. Where are our soldiers and police?
      Right thinking is our soldier and right view is our
      police. We have to make good use of them in order to
      calm our minds.

      "3. Know how to use our minds. We are often manipulated
      by the mind but do not know how to use it properly.
      It is said that the mind labors for its physical form.
      It is often influenced by our desires and external
      circumstances. It is driven by sight, sound, smell,
      touch and perception from outside. The greed, anger,
      and ignorance of the mind keeps pushing and working
      against us. So we must master our minds."

      This is an Excerpt from
      Tending Life's Garden: Between Ignorance and Enlightenment VI
      by Master Hsing Yun
      -------------------------------------------------------------
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    • dan330033
      What all Buddhas and Ancestors accept, preserve, and individually pass on is the Ancient Mirror. It is Their same view and Their same face: It is Their same
      Message 2 of 7 , Jan 26, 2012
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        What all Buddhas and Ancestors accept, preserve, and individually pass on is the Ancient Mirror.

        "It is Their same view and Their same face: It is Their same
        image and Their same casting, for They have done the same training and have realized the same Truth.

        When foreigners come, foreigners appear in It, be they
        eight thousand or a hundred thousand; when Han (non-foreigners) come, Han appear in It, be it for a single moment or for all of time.

        When things of the past come, things of the past appear in It; when things of the present come, things of the present appear in It.
        When a Buddha comes, a Buddha appears in It; when an Ancestor comes, an Ancestor appears in It."

        " The Great Round Mirror of all Buddhas
        Is neither flawed within nor beclouded without.

        We two can see It the same way,
        For we are alike in both Mind and Eye."

        Kayashata (cited by Dogen)

        "When we say that this Mirror is unstained both within and without, we mean that It is not an inside that depends upon something outside, or an outside blurred by something inside. It has never had a front and a back: both perspectives can be viewed alike, for the Mind and Eye of Sōgyanandai and Kayashata resembled each other. `Resembling each other' means that `a person' has encountered another `person'. Even the forms and images within have minds and eyes, and can likewise see: even the forms and images without have minds and eyes, and can likewise see. Both their outer, objective world and their inner, subjective being, as they now appeared, resembled each other within and resembled each other without. They were beyond `I', beyond `other'—this is just two `persons' looking at each other, two `persons' being alike. The one who is `other' also speaks of himself as `I', and your `I' is also his `other'."

        Dogen

        " Enlightenment really has no tree it abides in,
        Nor is the Clear Mirror a mirrored dressing-stand.

        From the first not a single thing exists,
        So from where is dust or dirt to arise?"

        Daikan Eno

        Dogen: "We need to explore what this is saying. People in his generation called Great Ancestor Enō the Old Buddha. Meditation Master Engo said, "The Old Buddha Daikan Enō is the one I bow to in deepest respect." Thus, you need to recognize that Great Ancestor Daikan Enō displayed the Clear Mirror through his saying, "From the first not a single thing exists, so from where is dust or dirt to arise?"

        "Nor is the Clear Mirror a mirrored dressing-stand." This statement contains the very lifeblood that we should strive hard to comprehend.

        All that is clear and bright is the Clear Mirror; thus it is said, "When a bright-headed one comes, a bright-headed one responds in kind." Because It is beyond being any `where', there is no `where' for It to be in. What is more, can there possibly be a single dust mote anywhere in the universe that is not in the Mirror? Can there possibly be a single dust mote on the Mirror that is not of the Mirror? Keep in mind that the whole universe is beyond being merely `lands as numerous as dust motes'. As a consequence, the universe is the face of the Ancient Mirror.
      • dan330033
        P.S. Enlightenment really has no tree it abides in, Nor is the Clear Mirror a mirrored dressing-stand. From the first not a single thing exists, So from
        Message 3 of 7 , Jan 26, 2012
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          P.S.

          " Enlightenment really has no tree it abides in,
          Nor is the Clear Mirror a mirrored dressing-stand.

          From the first not a single thing exists,
          So from where is dust or dirt to arise?"

          Daikan Eno

          This poem, which Dogen cited, was written in response to, and as a kind of refutation of, another poem. The other poem, which was presented by the chief disciple of a teacher named Konin, (who was also Eno's teacher), is given below. Monks at the monastery thought the chief disciple who wrote the poem below would be Kōnin's Dharma heir (but it didn't turn out that way):

          "Our body is a bodhi tree,
          Our mind like a dressing-stand with its clear mirror;
          Time upon time let us strive to wipe it clean
          And let not dust or dirt abide thereon."

          As a result of the poems presented by the two disciples, Eno was selected to be Dharma heir (a hotly contested honor, at the time), and the chief disciple wasn't particularly happy about that ...

          ... but so it goes ...

          :-)

          - Dan


          >
          > Dogen: "We need to explore what this is saying. People in his generation called Great Ancestor Enō the Old Buddha. Meditation Master Engo said, "The Old Buddha Daikan Enō is the one I bow to in deepest respect." Thus, you need to recognize that Great Ancestor Daikan Enō displayed the Clear Mirror through his saying, "From the first not a single thing exists, so from where is dust or dirt to arise?"
          >
          > "Nor is the Clear Mirror a mirrored dressing-stand." This statement contains the very lifeblood that we should strive hard to comprehend.
          >
          > All that is clear and bright is the Clear Mirror; thus it is said, "When a bright-headed one comes, a bright-headed one responds in kind." Because It is beyond being any `where', there is no `where' for It to be in. What is more, can there possibly be a single dust mote anywhere in the universe that is not in the Mirror? Can there possibly be a single dust mote on the Mirror that is not of the Mirror? Keep in mind that the whole universe is beyond being merely `lands as numerous as dust motes'. As a consequence, the universe is the face of the Ancient Mirror.
          >
        • medit8ionsociety
          ... So perhaps the implication is that because Eno didn t deal with doing anything about dust on the mirror, his was a higher under/over-standing, and thus
          Message 4 of 7 , Jan 26, 2012
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            --- In meditationsocietyofamerica@yahoogroups.com, "dan330033" <dan330033@...> wrote:
            >
            > P.S.
            >
            > " Enlightenment really has no tree it abides in,
            > Nor is the Clear Mirror a mirrored dressing-stand.
            >
            > From the first not a single thing exists,
            > So from where is dust or dirt to arise?"
            >
            > Daikan Eno
            >
            > This poem, which Dogen cited, was written in response to, and as a kind of refutation of, another poem. The other poem, which was presented by the chief disciple of a teacher named Konin, (who was also Eno's teacher), is given below. Monks at the monastery thought the chief disciple who wrote the poem below would be Kōnin's Dharma heir (but it didn't turn out that way):
            >
            > "Our body is a bodhi tree,
            > Our mind like a dressing-stand with its clear mirror;
            > Time upon time let us strive to wipe it clean
            > And let not dust or dirt abide thereon."
            >
            > As a result of the poems presented by the two disciples, Eno was selected to be Dharma heir (a hotly contested honor, at the time), and the chief disciple wasn't particularly happy about that ...
            >
            > ... but so it goes ...
            >
            > :-)
            >
            > - Dan

            So perhaps the implication is that because Eno didn't
            deal with "doing" anything about dust on the mirror, his
            was a higher under/over-standing, and thus deserved the
            Dharma heir designation. Of couse, he may just have had
            a better smile.
            Thanks Sri Danji for the mirror cleansing.
            >
            > >
            > > Dogen: "We need to explore what this is saying. People in his generation called Great Ancestor Enō the Old Buddha. Meditation Master Engo said, "The Old Buddha Daikan Enō is the one I bow to in deepest respect." Thus, you need to recognize that Great Ancestor Daikan Enō displayed the Clear Mirror through his saying, "From the first not a single thing exists, so from where is dust or dirt to arise?"
            > >
            > > "Nor is the Clear Mirror a mirrored dressing-stand." This statement contains the very lifeblood that we should strive hard to comprehend.
            > >
            > > All that is clear and bright is the Clear Mirror; thus it is said, "When a bright-headed one comes, a bright-headed one responds in kind." Because It is beyond being any `where', there is no `where' for It to be in. What is more, can there possibly be a single dust mote anywhere in the universe that is not in the Mirror? Can there possibly be a single dust mote on the Mirror that is not of the Mirror? Keep in mind that the whole universe is beyond being merely `lands as numerous as dust motes'. As a consequence, the universe is the face of the Ancient Mirror.
            > >
            >
          • Aideen Mckenna
            Dan, you make my head hurt. But it seems that makes a tiny chink that lets the light through. Thanks. Aideen From: meditationsocietyofamerica@yahoogroups.com
            Message 5 of 7 , Jan 27, 2012
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              Dan, you make my head hurt.  But it seems that makes a tiny chink that lets the light through.  Thanks.

              Aideen

               

              From: meditationsocietyofamerica@yahoogroups.com [mailto:meditationsocietyofamerica@yahoogroups.com] On Behalf Of dan330033
              Sent: January-26-12 2:37 PM
              To: meditationsocietyofamerica@yahoogroups.com
              Subject: [Meditation Society of America] Re: Dogen Zenji: On the Ancient Mirror

               

               

              What all Buddhas and Ancestors accept, preserve, and individually pass on is the Ancient Mirror.

              "It is Their same view and Their same face: It is Their same
              image and Their same casting, for They have done the same training and have realized the same Truth.

              When foreigners come, foreigners appear in It, be they
              eight thousand or a hundred thousand; when Han (non-foreigners) come, Han appear in It, be it for a single moment or for all of time.

              When things of the past come, things of the past appear in It; when things of the present come, things of the present appear in It.
              When a Buddha comes, a Buddha appears in It; when an Ancestor comes, an Ancestor appears in It."

              " The Great Round Mirror of all Buddhas
              Is neither flawed within nor beclouded without.

              We two can see It the same way,
              For we are alike in both Mind and Eye."

              Kayashata (cited by Dogen)

              "When we say that this Mirror is unstained both within and without, we mean that It is not an inside that depends upon something outside, or an outside blurred by something inside. It has never had a front and a back: both perspectives can be viewed alike, for the Mind and Eye of S&#333;gyanandai and Kayashata resembled each other. `Resembling each other' means that `a person' has encountered another `person'. Even the forms and images within have minds and eyes, and can likewise see: even the forms and images without have minds and eyes, and can likewise see. Both their outer, objective world and their inner, subjective being, as they now appeared, resembled each other within and resembled each other without. They were beyond `I', beyond `other'—this is just two `persons' looking at each other, two `persons' being alike. The one who is `other' also speaks of himself as `I', and your `I' is also his `other'."

              Dogen

              " Enlightenment really has no tree it abides in,
              Nor is the Clear Mirror a mirrored dressing-stand.

              From the first not a single thing exists,
              So from where is dust or dirt to arise?"

              Daikan Eno

              Dogen: "We need to explore what this is saying. People in his generation called Great Ancestor En&#333; the Old Buddha. Meditation Master Engo said, "The Old Buddha Daikan En&#333; is the one I bow to in deepest respect." Thus, you need to recognize that Great Ancestor Daikan En&#333; displayed the Clear Mirror through his saying, "From the first not a single thing exists, so from where is dust or dirt to arise?"

              "Nor is the Clear Mirror a mirrored dressing-stand." This statement contains the very lifeblood that we should strive hard to comprehend.

              All that is clear and bright is the Clear Mirror; thus it is said, "When a bright-headed one comes, a bright-headed one responds in kind." Because It is beyond being any `where', there is no `where' for It to be in. What is more, can there possibly be a single dust mote anywhere in the universe that is not in the Mirror? Can there possibly be a single dust mote on the Mirror that is not of the Mirror? Keep in mind that the whole universe is beyond being merely `lands as numerous as dust motes'. As a consequence, the universe is the face of the Ancient Mirror.

            • dan330033
              ... Hi Bob - I agree with you, that s an aspect of it. Also, Eno s understanding was more total, so to speak. A total shift/dissolution of the sense of
              Message 6 of 7 , Jan 27, 2012
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                --- In meditationsocietyofamerica@yahoogroups.com, medit8ionsociety <no_reply@...> wrote:
                >
                >
                >
                > --- In meditationsocietyofamerica@yahoogroups.com, "dan330033" <dan330033@> wrote:
                > >
                > > P.S.
                > >
                > > " Enlightenment really has no tree it abides in,
                > > Nor is the Clear Mirror a mirrored dressing-stand.
                > >
                > > From the first not a single thing exists,
                > > So from where is dust or dirt to arise?"
                > >
                > > Daikan Eno
                > >
                > > This poem, which Dogen cited, was written in response to, and as a kind of refutation of, another poem. The other poem, which was presented by the chief disciple of a teacher named Konin, (who was also Eno's teacher), is given below. Monks at the monastery thought the chief disciple who wrote the poem below would be Kōnin's Dharma heir (but it didn't turn out that way):
                > >
                > > "Our body is a bodhi tree,
                > > Our mind like a dressing-stand with its clear mirror;
                > > Time upon time let us strive to wipe it clean
                > > And let not dust or dirt abide thereon."
                > >
                > > As a result of the poems presented by the two disciples, Eno was selected to be Dharma heir (a hotly contested honor, at the time), and the chief disciple wasn't particularly happy about that ...
                > >
                > > ... but so it goes ...
                > >
                > > :-)
                > >
                > > - Dan
                >
                > So perhaps the implication is that because Eno didn't
                > deal with "doing" anything about dust on the mirror, his
                > was a higher under/over-standing, and thus deserved the
                > Dharma heir designation. Of couse, he may just have had
                > a better smile.
                > Thanks Sri Danji for the mirror cleansing.

                Hi Bob -

                I agree with you, that's an aspect of it.

                Also, Eno's understanding was more total, so to speak.

                A total shift/dissolution of the sense of personal identity.

                Along with that goes any sense of a personal being having something it has to do.

                Eno's poem conveys more of a sense of a revelation of "what is so," what is so being "the Ancient Mirror" - not standing on anything, not situated in someone, choicelessly reflecting whatever image appears *now* - whether an image of past, present, or future.

                And thanks to you, Bobji, for running this list, and posting interesting notions about bright mirrors ...

                - Dan

                > > > Dogen: "We need to explore what this is saying. People in his generation called Great Ancestor Enō the Old Buddha. Meditation Master Engo said, "The Old Buddha Daikan Enō is the one I bow to in deepest respect." Thus, you need to recognize that Great Ancestor Daikan Enō displayed the Clear Mirror through his saying, "From the first not a single thing exists, so from where is dust or dirt to arise?"
                > > >
                > > > "Nor is the Clear Mirror a mirrored dressing-stand." This statement contains the very lifeblood that we should strive hard to comprehend.
                > > >
                > > > All that is clear and bright is the Clear Mirror; thus it is said, "When a bright-headed one comes, a bright-headed one responds in kind." Because It is beyond being any `where', there is no `where' for It to be in. What is more, can there possibly be a single dust mote anywhere in the universe that is not in the Mirror? Can there possibly be a single dust mote on the Mirror that is not of the Mirror? Keep in mind that the whole universe is beyond being merely `lands as numerous as dust motes'. As a consequence, the universe is the face of the Ancient Mirror.
                > > >
                > >
                >
              • dan330033
                ... Ouch, ouch - the Bright Mirror on all sides ... What to do, what to do? Smiles to you, Aideen, - Dan
                Message 7 of 7 , Jan 27, 2012
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                  :-)

                  Ouch, ouch - the Bright Mirror on all sides ...

                  What to do, what to do?

                  Smiles to you, Aideen,

                  - Dan

                  --- In meditationsocietyofamerica@yahoogroups.com, "Aideen Mckenna" <aideenmck@...> wrote:
                  >
                  > Dan, you make my head hurt. But it seems that makes a tiny chink that lets
                  > the light through. Thanks.
                  >
                  > Aideen
                  >
                  >
                  >
                  > From: meditationsocietyofamerica@yahoogroups.com
                  > [mailto:meditationsocietyofamerica@yahoogroups.com] On Behalf Of dan330033
                  > Sent: January-26-12 2:37 PM
                  > To: meditationsocietyofamerica@yahoogroups.com
                  > Subject: [Meditation Society of America] Re: Dogen Zenji: On the Ancient
                  > Mirror
                  >
                  >
                  >
                  >
                  >
                  > What all Buddhas and Ancestors accept, preserve, and individually pass on is
                  > the Ancient Mirror.
                  >
                  > "It is Their same view and Their same face: It is Their same
                  > image and Their same casting, for They have done the same training and have
                  > realized the same Truth.
                  >
                  > When foreigners come, foreigners appear in It, be they
                  > eight thousand or a hundred thousand; when Han (non-foreigners) come, Han
                  > appear in It, be it for a single moment or for all of time.
                  >
                  > When things of the past come, things of the past appear in It; when things
                  > of the present come, things of the present appear in It.
                  > When a Buddha comes, a Buddha appears in It; when an Ancestor comes, an
                  > Ancestor appears in It."
                  >
                  > " The Great Round Mirror of all Buddhas
                  > Is neither flawed within nor beclouded without.
                  >
                  > We two can see It the same way,
                  > For we are alike in both Mind and Eye."
                  >
                  > Kayashata (cited by Dogen)
                  >
                  > "When we say that this Mirror is unstained both within and without, we mean
                  > that It is not an inside that depends upon something outside, or an outside
                  > blurred by something inside. It has never had a front and a back: both
                  > perspectives can be viewed alike, for the Mind and Eye of Sōgyanandai
                  > and Kayashata resembled each other. `Resembling each other' means that `a
                  > person' has encountered another `person'. Even the forms and images within
                  > have minds and eyes, and can likewise see: even the forms and images without
                  > have minds and eyes, and can likewise see. Both their outer, objective world
                  > and their inner, subjective being, as they now appeared, resembled each
                  > other within and resembled each other without. They were beyond `I', beyond
                  > `other'-this is just two `persons' looking at each other, two `persons'
                  > being alike. The one who is `other' also speaks of himself as `I', and your
                  > `I' is also his `other'."
                  >
                  > Dogen
                  >
                  > " Enlightenment really has no tree it abides in,
                  > Nor is the Clear Mirror a mirrored dressing-stand.
                  >
                  > From the first not a single thing exists,
                  > So from where is dust or dirt to arise?"
                  >
                  > Daikan Eno
                  >
                  > Dogen: "We need to explore what this is saying. People in his generation
                  > called Great Ancestor Enō the Old Buddha. Meditation Master Engo said,
                  > "The Old Buddha Daikan Enō is the one I bow to in deepest respect."
                  > Thus, you need to recognize that Great Ancestor Daikan Enō displayed
                  > the Clear Mirror through his saying, "From the first not a single thing
                  > exists, so from where is dust or dirt to arise?"
                  >
                  > "Nor is the Clear Mirror a mirrored dressing-stand." This statement contains
                  > the very lifeblood that we should strive hard to comprehend.
                  >
                  > All that is clear and bright is the Clear Mirror; thus it is said, "When a
                  > bright-headed one comes, a bright-headed one responds in kind." Because It
                  > is beyond being any `where', there is no `where' for It to be in. What is
                  > more, can there possibly be a single dust mote anywhere in the universe that
                  > is not in the Mirror? Can there possibly be a single dust mote on the Mirror
                  > that is not of the Mirror? Keep in mind that the whole universe is beyond
                  > being merely `lands as numerous as dust motes'. As a consequence, the
                  > universe is the face of the Ancient Mirror.
                  >
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