|Dr. Robert Puff||
Click here to go to the next issue
Highlights Home Page | Receive the Nondual Highlights each day
#2426 - Tuesday, March 21, 2006 - Editor: Gloria Lee
The fishermen know that the sea is dangerous and
the storm terrible, but they have never found these
dangers sufficient reasons for remaining ashore.
-Vincent Van Gogh
Atisha is not an escapist.
He does not teach escapism, he does not teach you to escape from
situations which are not to your liking. He says: you have to
learn to function in Bodhicitta, in Buddha-consciousness, in all
kinds of situations - in the marketplace, in the monastery; with
people or alone in a cave; with friends or with enemies; with
family, familiar people, and with strangers; with men and with
animals. In all kinds of situations, you have to learn to
function in compassion, in meditation - because all these
experiences of different situations will make your Bodhicitta
more and more ripe.
Don't escape from any situation - if you escape, then something will remain missing in you. Then your Bodhicitta will not be that ripe, will not be that rich. Live life in its multi-dimensionality.
Religion is a science in the sense that it is the purest knowing. ...It is the greatest adventure there is. It is a call and a challenge to all those who have any courage, any guts, any intelligence.
* From The Book of Wisdom : Discourses on Atisha`s Seven Points of Mind Training, by Osho
path of developing loving-kindness and compassion is to be
patient with the fact that you're human and that you make mistakes.
That's more important than getting it right.
It seems to work only if you're aspiring to give yourself a break,
to lighten up, as you practice generosity, discipline and insight.
As with the rest of the teachings, you can't win and you can't lose.
You don't get to just say, 'Well, since I am never able to do it,
I'm not going to try.'
You are never able to do it and still you try. And, interestingly
enough, that adds up to something; it adds up to loving kindness for
yourself and others.
You look out your eyes and you see yourself wherever you go. You see
all these people who are losing it, just like you do.
Then, you see all these people who catch themselves and give you the
gift of fearlessness.
You say, 'Oh, wow, what a brave one--he or she has caught
themselves.' You begin to appreciate even the slightest gesture of
bravery on the part of others because you know it's not easy, and
that inspires you tremendously.
That's how we can really help each other.
~ Pema Chodron
From the article, "The Answer to Anger & Other Strong Emotions"
published in the magazine Shambhala Sun, March 2005
"Shariputta, does it occur to any of my
followers to think that after they have known full enlightenment
they should lead all beings to nirvana?"
"No, Honored One."
"But that should be their intention. They should not be too caught up with themselves to believe that. A glowworm or firefly does not think that its light could illuminate the continent of India or even radiate over it. In the same way, the followers do not think that they can, after obtaining full enlightenment, lead all beings to nirvana. But the sun, when it has risen, radiates its light over the whole of India. Just so, an awakened follower when he is fully enlightened, without even consciously attempting to, leads all beings to nirvana."
From "The Pocket Buddha Reader," edited by Anne Bancroft, 2000
From: Lover's Gifts
(1918) - Rabindranath Tagore
XXXIX: There Is a Looker-On
There is a looker-on who sits behind my eyes. It
seems he has seen things in ages and worlds beyond
memory's shore, and those forgotten sights glisten
on the grass and shiver on the leaves. He has seen
under new veils the face of the one beloved, in twilight
hours of many a nameless star. Therefore his sky seems
to ache with the pain of countless meetings and partings,
and a longing pervades this spring breeze, - the longing
that is full of the whisper of ages without beginning.
posted by Gill Eardley to Allspirit
Thich Nhat Hanh (filtered from a variety of podcasts by other teachers etc):
posted by Ben Hassine to
From: 'The Spirit of Tao' Thomas
SAYINGS OF ANCESTOR LU
Those obstructed by nothingness, clinging one-sidedly to
this principle, sit blankly to clear away sense objects and
think that the Way is herein. None of them seeks the secret
of nurturing the three treasures. Though they speak of
reaching nothingness, this is really not the Way. The ulti-
mate Way is not in reification, nor simple nothingness.
The mystic essential is to balance openness and realism.
posted by Gill Eardley to Allspirit
'Vimalakirti dwells in silence. Manjushri offers praise.' How can
really entered the Gateway of Non-Duality?
A: The Gateway of Non-Duality is your original Mind. Speech and silence are
relative concepts belonging to the ephemeral sphere. When nothing is said,
nothing is manifested. That is why Manjushri offered praise.
Q: Vimalakirti did not speak. Does this imply that sound is subject to cessation?
A: Speech and silence are one! There is no distinction between them.
Therefore is it written: 'Neither the true nature nor the root of
Manjushri's hearing are subject to cessation.' Thus, the sound of the
Tathagata's voice is everlasting, nor can there be any such reality as the
time before he began to preach or the time after he finished preaching. The
preaching of the Tathagatha is identical with the Dharma he taught, for
there is no distinction between the preaching and the thing preached; just as
there is none between such varied phenomena as the Glorified and Revealed
Bodies of the Buddha, the Bodhisattvas, the Srvakas, the world-systems with
their mountains and rivers, or water, trees, birds, forests and the rest. The
preaching of the Dharma is at one and the same time both vocal and silent.
Though one talks the day long, no word is spoken. This being so, only Silence
belongs to the Essential."
~i lost the source for this quote. ,^)) But who needs more words anyway?
posted to Daily Dharma
by Richard Shrobe, ( Zen Master
Wu Kwang )
Don't Know is Closest to It
For those of you that are new to our style of practice and Zen practice in general, I will now introduce you to the practice of "not knowing". Usually, people want to learn something, to know something. Zen practice actually moves in the opposite direction; from knowing to not knowing. This not knowing is represented in the classical Zen literature by a famous story about Zen Master Poep An. Poep An was one of the main figures of Chinese Zen during the T'ang Dynasty, which was the Golden Age of Zen in China. He lived around 900 AD. At the time this story takes place, Peop An was not yet a master. Making a Zen pilgrimage didn't mean the same thing as traveling means to us today because, of course, there were no airplanes, trains, or buses, just ox carts or foot travel, for the most part, and most of the main centers were in the mountains. So, the journey to call on the various Zen Masters was a rather arduous one. in and of itself, the hardship of travelling hundreds of miles over every kind of terrain, not knowing where you would sleep that night, or where you would find food, was a practice in facing oneself. This was a practice, as the old Zen Masters say, in "putting it all down." Poep An came to a particular monastery and greeted Master Ji Jang, who was to become his final teacher. Ji Jang asked Peop An, "You're travelling all around China; what's the meaning of your pilgrimage?" Initially, Peop An felt stuck and momentarily all thinking stopped. Then he said, "don't know". Ji Jang responded, "Not knowing is most intimate". Sometimes you'll see this translated as: "Not knowing is closest to it." So, Poep An decided, I'd better stay here and see what this guy has to offer. After spending some time at the monastery being introduced into this "don't know", Poep An decided he would continue on his pilgrimage. He told the Master, "Tomorrow I'll be leaving here to become a wandering monk again". Ji Jang said, "Oh, do you think your ready?". Poep An said, "Certainly!" "Then let me ask you a question," said Ji Jang. "You are fond of the saying that 'that the whole world is created by the mind alone'. So, you see those big boulders over there in the rock garden? Are they inside your mind or outside?" Poep An said, "They're inside my mind. How could anything be outside it?" The Zen Master said, "Oh, well, then you'd better get a good night's sleep because it's going to be hard travelling with all those rocks inside your mind"! Peop An was undone and taken aback, and stayed there with this Master and finally attained great awakening. This one sentence, "don't know" or "Not knowing is most intimate", is very much at the heart of our practice. The word intimacy is also quite interesting. Closeness. Becoming one with something. Really being able to fathom something. And, of course, many of our difficulties come about by holding on to some conception of knowing, or some opinion, or some dualistic attitude that seperates us from our experience. So, as we cultivate and enter into this attitude of not knowing, true intimacy becomes a possiblity, true at-oneness with our own experience and with the world that we find ourselves in.
posted by Gill Eardley to Allspirit
top of page