Seeing, Recognising & Maintaining One's Enlightening Potential

[manitou]

Waves are formed on the ocean.  As the wave moves, it does not take the water molecules with it.  It maintains its shape by travelling through the molecules.  Such is equanimity, as I see it.  The 10,000 things as they rise and fall, knowing that form is but a temporary expression and subject to constant change.

[C T]

~ GAMPOPA ~ 

 

The perception of the external world is dependent on the mind. We cannot find a material world that exists totally separately from the mind. The material world is a reflection of the mind rather than an independently existing thing. If your understanding of this leads you to realise the nature of mind, you will automatically realise the nature of the external world. It is not necessary to separately examine the nature of the world. We realise the nature of the external world through realising the nature of mind because of unity in diversity. This is the same as the realisation of non-dual wisdom.

[C T]

~ KALU RINPOCHE ~

 

When you meditate, do not try to have good thoughts, do not try to keep away bad thoughts, do not try to stop thoughts, and do not try to go after them. Rather, rest in a state of being aware of the thoughts as they arise. This way, when bad thoughts arise, they arise out of the emptiness of mind and fall back into the emptiness of mind. The same is true for good thoughts.

 

This same process of examination can be applied to the many other traps of personality and physiology. For instance, are your emotions of desire and anger coming from the same mind, or from different minds? And, as to the sounds, tastes, sights, smells, and sensory experiences which can be so pleasing or displeasing to you, are these coming from the same mind, or from different minds? When you take the time to thoroughly examine such issues, you will eventually come to conclusions that help formulate later stages of realization.

 

In realizing the inherent emptiness of all reality, you will realize that the essence of the mind (which is also empty) pervades all things; as such, it is the seat of dharmakaya. When you recognize that the clarity of the mind is also its natural state of being, you will realize that clarity as such is the seat of sambhogakaya. For a buddha, who rests in natural liberation in dharmakaya, the clarity of mind, the seat of sambhogakaya, allows knowledge of the three times of past, present, and future. In recognizing that the many thoughts that arise in the mind are essentially unimpeded, you will realize that unimpededness as such is the seat of nirmanakaya. It is wholly because of the unimpededness of pure mind that buddhas manifest in forms of ordinary and supreme incarnations in the nirmanakaya state in order to benefit all sentient beings.

[C T]

~ JOHN O DONOHUE ~ 

 

NOTHING IS LOST

 

All through your life, the most precious experiences seem to vanish. Transience turns everything to air. You look behind and see no sign even of a yesterday that was so intense. Yet in truth, nothing ever disappears, nothing is lost. Everything that happens to us in the world passes into us. It all becomes part of the inner temple of the soul and it can never be lost. This is the art of the soul: to harvest your deeper life from all the seasons of your experience. This is probably why the soul never surfaces fully. The intimacy and tenderness of its light would blind us. We continue in our days to wander between the shadowing and the brightening, while all the time a more subtle brightness sustains us. If we could but realize the sureness around us, we would be much more courageous in our lives. The frames of anxiety that keep us caged would dissolve. We would live the life we love and in that way, day by day, free our future from the weight of regret.

[doc benway]

3 hours ago, C T said:

~ JOHN O DONOHUE ~ 

 

NOTHING IS LOST

 

All through your life, the most precious experiences seem to vanish. Transience turns everything to air. You look behind and see no sign even of a yesterday that was so intense. Yet in truth, nothing ever disappears, nothing is lost. Everything that happens to us in the world passes into us. It all becomes part of the inner temple of the soul and it can never be lost. This is the art of the soul: to harvest your deeper life from all the seasons of your experience. This is probably why the soul never surfaces fully. The intimacy and tenderness of its light would blind us. We continue in our days to wander between the shadowing and the brightening, while all the time a more subtle brightness sustains us. If we could but realize the sureness around us, we would be much more courageous in our lives. The frames of anxiety that keep us caged would dissolve. We would live the life we love and in that way, day by day, free our future from the weight of regret.

 

I love John O Donohue, yet see him so rarely quoted.

Thank you

[C T]

~ WILLIAM COBB ~ 

 

Emptiness refers to the absence of something that, for some reason, one expects to find—as when we say a glass, normally used to hold liquids, is empty even though it is full of air. The point is not that there is nothing there at all, but rather that what is there differs from your expectations. 

[C T]

~ JAMGON KONGTRUL ~ 

 

Rely on timeless awareness, which is free of elaboration, without identity, and the very essence of being; do not rely on ordinary consciousness, which is a mind fixated on characteristics and concepts.

 

Timeless awareness entails

(a) understanding that the way in which phenomena actually abide is, from the ultimate perspective, free of all limitations imposed by elaborations of origination, cessation, and so forth;

(b) realization of the nonexistence of the two kinds of identity; 

(c) unerring knowledge of sugatagarbha as utter lucidity, the way in which things actually abide, beyond any context of speculative value judgments. It is on this awareness that one should rely.

 

Ordinary consciousness entails

(a) belief that what one immediately perceives constitutes something truly existent;

(b) conceptualization in terms of characteristics, such as the sense of personal identity and the mind-body aggregates; 

(c) mental states that are conditioned, for example, by attitudes of naively fixating on the pleasures of the senses. One should not rely on such consciousness.

[manitou]

17 hours ago, C T said:

 

Timeless awareness entails

(a) understanding that the way in which phenomena actually abide is, from the ultimate perspective, free of all limitations imposed by elaborations of origination, cessation, and so forth;

 

 

 

To remove elaborations of origination and cessation -

 

This is to remove time from the equation.  Things are more easily known when you can look at the entity as a pile of concurrent phenomena, all happening at the same time, to look at someone in the whole.  I recently had a bit of a falling out with a friend.  If I look at this friend within the confines of linear time, I would remember that the last contact I had with her was unpleasant.   My subsequent reactions to her would be colored by that.   But if I look at her not in a linear fashion but a vertical fashion, where everything I know about her is heaped on a vertical plane, the spat would only be a tiny part of the wonderful being that is Her.

[Hag]

On 7/15/2019 at 2:37 AM, C T said:

~ WILLIAM COBB ~ 

 

Emptiness refers to the absence of something that, for some reason, one expects to find—as when we say a glass, normally used to hold liquids, is empty even though it is full of air. The point is not that there is nothing there at all, but rather that what is there differs from your expectations. 

 

With this view, would you say Buddhism may considers the existence of a transcendental reality (or truth - I am thinking about something akin to Hinduism Brahman), simply one that we cannot grasp or conceptualize ? Or does Buddhism considers this question moot anyway ?

Thank you.

[C T]

1 hour ago, Hag said:

 

With this view, would you say Buddhism may considers the existence of a transcendental reality (or truth - I am thinking about something akin to Hinduism Brahman), simply one that we cannot grasp or conceptualize ? Or does Buddhism considers this question moot anyway ?

Thank you.

 

Good question

 

I can't speak for Buddhism, but I believe it was an oft-asked question during the time of Gautama, and one for which he opted to remain silent on, perhaps an indication of the absolute enormity and profoundness of subject when contrasted with the scale and limits of the mortal mind in harnessing such knowledge which may or likely may not have any bearing on the illumination that awaits from practicing the Dharma according to the Dharma as taught by Gautama the Buddha. 

[Hag]

6 minutes ago, C T said:

 

Good question

 

I can't speak for Buddhism, but I believe it was an oft-asked question during the time of Gautama, and one for which he opted to remain silent on, perhaps an indication of the absolute enormity and profoundness of subject when contrasted with the scale and limits of the mortal mind in harnessing such knowledge which may or likely may not have any bearing on the illumination that awaits from practicing the Dharma according to the Dharma as taught by Gautama the Buddha. 

 

I read (from Eliade I think) that Gautama was following the Indian way of not answering to questions deemed irrelevant (such as "why is there something instead of nothing ?"). It makes sense then he would refuse to discuss this matter that by definition escapes words, and indeed has little impact on practice.

 

Maybe going with the "emptiness" approach was also a mean to prevent further speculation, and make sure Dharma students were not distracted by trying to conceptualize or rationalize a named entity (as it is common in the Vedanta for example, with whole Upanishads dealing with the Brahman itself).

[C T]

11 minutes ago, Hag said:

 

I read (from Eliade I think) that Gautama was following the Indian way of not answering to questions deemed irrelevant (such as "why is there something instead of nothing ?"). It makes sense then he would refuse to discuss this matter that by definition escapes words, and indeed has little impact on practice.

 

Maybe going with the "emptiness" approach was also a mean to prevent further speculation, and make sure Dharma students were not distracted by trying to conceptualize or rationalize a named entity (as it is common in the Vedanta for example, with whole Upanishads dealing with the Brahman itself).

 

My understanding is that the people of Gautama's time were largely superstitious, and believed strongly that their fate, and the fate of everything else, lies in the hands of the gods they revered. Gautama presented an alternative view which basically challenged this premise using very simple deductions based on the Four Noble Truths. I think what he wanted very much for his listeners/followers to understand is that each individual has their own karmic propensities, and because of this, each will perceive Brahman according to their own unique propensities, and therefore, Gautama posed the question whether or not the gods (under the command of an assumed triune Godhead) that supposedly appropriate punishment and reward, are actually doing that without regard for the possibility of some form of complex mitigating circumstances that the individual, in some small way, must first be personally held to account (rather than shunning all responsibility, which was prevalent at the time, and, strangely, still persists till this day). If the answer is yes, then there must be a way to work on those circumstances personally without having to defer to external adjudicating forces deemed greater or more powerful. 

[C T]

~ DILGO KHYENTSE RINPOCHE ~

 

The body contains channels and the mind is associated with the energies that flow through the channels. When the impure karmic energy associated with the deluded mind flows through impure channels, it gives rise to the three poisons – attachment, aversion, and bewilderment. If the karmic energy that creates these three poisons is purified, this allows the wisdom energy to arise. And when one’s channels, energies, and essence become wisdom channels, wisdom energy, and wisdom essence, one obtains supreme concentration, perfect recollection, and irradiating confidence.

[manitou]

3 hours ago, C T said:

~ DILGO KHYENTSE RINPOCHE ~

 

The body contains channels and the mind is associated with the energies that flow through the channels. When the impure karmic energy associated with the deluded mind flows through impure channels, it gives rise to the three poisons – attachment, aversion, and bewilderment. If the karmic energy that creates these three poisons is purified, this allows the wisdom energy to arise. And when one’s channels, energies, and essence become wisdom channels, wisdom energy, and wisdom essence, one obtains supreme concentration, perfect recollection, and irradiating confidence.

 

A wonderful quote!  And so very close to the Hindu principle of Karma Yoga - wherein 'right work done well is a form of prayer'.

[C T]

~ BUDDHA SPEAKS ~

 

Mahamati: World Honored One, how did the Bodhisattvas and Mahasattvas abandon the view of an absolute arising, dwelling, or dissolving?

 

Buddha: They abandoned it in this manner. They cognized that all phenomena are like an ephemeral illusion and dream, that they are detached from the duality of self and others, and that they are therefore unborn [emptiness.] They focused on the mind's manifestations and cognized external reality as unreal. By perceiving the unreality of phenomena, they brought about the cessation of the outflowing sensory consciousness. Because they cognized the unreality of their psychosomatic aggregates and the interacting conditions of the three planes of cosmic existence as originating from their deluded mind, they saw external and internal phenomena as devoid of any inherent nature and as transcending all concepts. Having abandoned the view of an absolute arising [of phenomena,] they realized the illusory nature and thereby attained insight into the unborn Dharma [expanse of emptiness.]

[C T]

~ WHEN NO RESULT CAN BE THE BEST RESULT ~ 

 

 

 

[manitou]

15 hours ago, C T said:

~ WHEN NO RESULT CAN BE THE BEST RESULT ~ 

 

 

 

 

 

I love it.

 

"I feel like I haven't achieved anything."

 

"GOOD!"

[C T]

~ MAITREYA ~ 

 

If what appears to be apprehended by the senses does not exist by its very own essence apart from that which apprehends it, then what appears to be the apprehender does not self-exist either. The reason, here, is that the apprehender exists or arises as one who apprehends, only in relation to the apprehended, not in isolation. Therefore, pristine awareness is devoid of both apprehender and apprehended, in all their various forms. Free from subject and object, by its very own nature awareness is a mere indescribable luminosity.

[ilumairen]

 

 

[manitou]

If a tree falls and nobody is around to hear it...

[C T]

~ RODGER RICKETTS ~ 

 

Progress through the jhānas comes by becoming aware of our own construing efforts, our preconceptions, even our efforts to be aware and mindful – everything that takes us away from this moment. These ‘distortions’ are not removed all at once but rather in a gradual way. Often, one may not even be aware of them at all during daily routines.

 

When a gross preconception is dispelled, this opens up the possibility of dispelling a more subtle one, and so on. In fact, one cannot be perfectly mindful in a ‘positive’ way of one’s own activities. If one still ‘knows’ what they are doing, this means that they are living in the past. This is the key to the proper understanding of ānāpānasati formula. 
 

Having knowledge of one’s activity of breathing in and breathing out is, in fact, an imperfection of mindfulness, its lower stage. One cannot be ‘positively’ mindful of one’s own breathing. What is then the pinnacle of mindfulness of breathing? When mindfulness is perfect, there is only the breathing body left. This very state brings with it liberating insight. No special method of ‘insight’ was needed. This final stage of mindfulness of breathing is not reached by focusing on breath, but rather by becoming aware of everything that takes us away from it.

[manitou]

33 minutes ago, C T said:

~ RODGER RICKETTS ~ 

 

This final stage of mindfulness of breathing is not reached by focusing on breath, but rather by becoming aware of everything that takes us away from it.

 

 

That last sentence snapped me around in some crazy cozmic way.  As soon as I read it I felt like I went to the opposite side of the room and saw it from the opposite perspective.  A yin-yang moment.  The Dao is like a bellows.

[C T]

~ PAWO CHOYNING DORJI ~ 

 

The Buddha had said, "Of all the footprints, the most majestic and the most supreme is that of the elephant. Likewise, of all the thoughts, the most majestic and most supreme is the thought of impermanence." 

 

On a starry night I sat gazing upon the Taktsang Sengye Samdrup (Tiger's Lair, one of the most sacred abodes of Guru Rinpoche). The Milky Way rose above the Himalayas, the crickets chirped, and the winds sang through the pine trees. There was even a shooting star that shot across the length of the sky! It was so beautiful, so majestic and so supreme!

All but a beautiful reminder of how the illusionary impermanence

of all phenomena can actually be the most supreme, just as the Buddha said.

 

It invoked so much beauty, so much inspiration, but it is this majestic and supreme only because it exists for this one moment in time. Imagine how much inspiration and virtuous thoughts one can cultivate if one is, like the perfected beings, always aware of impermanence at every given moment?

 

May this jewel of Padmasambhava awaken the fearless and majestic tiger-like nature in all who gaze upon its manifestation.

 

 

Edited July 25, 2019 by C T

[C T]

~ JACK KORNFIELD ~ 

a path with heart 

 

These are extraordinary times for a spiritual seeker. Modern spiritual bookstores bulge with texts of Christian, Jewish, Sufi, and Hindu mystical practices. The many contradictory perspectives we encounter pose one of the great dilemmas of spiritual life: What are we to believe?

 

Initially, in our enthusiasm for our practice, we tend to take everything we hear or read as the gospel truth. This attitude often becomes even stronger when we join a community, follow a teacher, undertake a discipline. Yet all of the teachings of books, maps, and beliefs have little to do with wisdom or compassion. At best they are a signpost, a finger pointing at the moon, or the leftover dialogue from a time when someone received some true spiritual nourishment. To make spiritual practice come alive, we must discover within ourselves our own way to become conscious, to live a life of the spirit.

 

When we are faced with a variety of spiritual teachings and practice, we must keep a genuine sense of inquiry: What is the effect of this teaching and practice on myself and others? Am I being led to greater kindness and greater understanding, to greater peace or freedom?

 

Spiritual practice can never be fulfilled by imitation of an outer form of perfection. This leads us only to "acting spiritual". In fact, initially, spiritual practice may feel like it is leading us in the opposite direction. As we awaken, we tend to see our faults and fears, our limitations and selfishness, more clearly than ever before. When we begin to encounter our own limitations directly, we may then try to look for another form of practice, a faster way, or we may decide to change our life radically - move our home, get divorced, join a monastery.

 

In our initial discouragement, we may blame our practice, or the community around us, or we may blame our teacher. This happened to me in my first year as a monk. I was practicing diligently, but I became quite frustrated after a time. The restlessness, doubt, reactivity, and judgmental mind I encountered were very difficult for me. The more frustrated I became, the more the monastery looked sloppy and not conducive to enlightenment. Even my image of the master began to fit right in with this frame of mind. So I went to confront him. I bowed and paid my respects and told him I wanted to leave for a stricter monastery, that there wasn't enough time to meditate where I was. "Eh," he said, "there isn't enough time to be aware?" "No," I answered, somewhat taken aback by his question. But my frustration was strong, so I went on, "Besides that, the monks are too sloppy and even you aren't silent enough. You are inconsistent and contradictory. This doesn't seem like what the Buddha taught to me." Only a Westerner would say something like this, and it made him laugh. "It's a good thing I don't appear like the Buddha," he answered. Somewhat annoyed I replied, "Oh, yes, why is that?" "Because," he said, "you would still be caught in looking at the Buddha outside of yourself. He isn't out here!" With that he sent me back to continue my meditation.

 

"It is our very search for perfection outside ourselves that causes our suffering," said the Buddha. Even the most perfect moment or thing will change just a moment later. It is not perfection we must seek, but freedom of the heart.

 

The Third Patriarch of Zen Buddhism explained that liberation arises when we are "without anxiety about non-perfection". The world is not supposed to be perfect according to our ideas. We have tried so long to change the world, yet liberation is not to be found by changing it, by perfecting it, or ourselves. Whether we seek enlightenment through altered states, or in community, or in our everyday life, it will never come to us when we seek perfection. The Buddha arises when we are able to see ourselves and the world with honesty and compassion. In many spiritual traditions there is only one important question to answer, and that question is: Who am I? What images do we hold of ourselves, of our spiritual life, of others? Are all these images and ideas who we really are? Is this our true nature?

 

Liberation comes not as a process of self-improvement, of perfecting the body or personality. Instead, in living a spiritual life, we are challenged to discover another way of seeing, rather than seeing with our usual images, ideals, and hopes. We learn to see with the heart, which loves, rather than with the mind, which compares and defines. This is a radical way of being that takes us beyond perfection.

 

 

Edited July 26, 2019 by C T

[C T]

~ PARAMITO LADAKH ~ 

 

Anicca is the key to transformation;
Dukkha is the key to compassion;
Anattā is the key to liberation:
The Uncharacterised can be known 
By means of these three characteristics.