Sunday, June 26, 2005
Bodhisattva vows
Have been attending a dathun at the Shambhala Mountain Center in Colorado...it's been the usual ups and downs as always in intensives...a couple of good days along with some bad ones of pain and torrents and torrents of un-noticed thoughts...my son is here with me and his presence I think marks a good insertion of the everyday into the practice...we always ask: how do we take this back into the world?...well, I think I've found one of the answers...take some of the world with you!...Today marks the end of the first week and one more week to the end...today is a very special day...Acharya Galan Ferguson offered Bodhisattva vows. I took the vow...we had a meeting about it and an interview with Acharya Ferguson a couple of days ago...the interview was to be 5 minutes but we talked about everything from Shambhala to the vows to film and literature...so today was the day and he offered a very moving and wonderful ceremony at the end of which we offered our gifts and he bestowed the new names...I offered my reading glasses for vision in the case that my mother made for me to represent the container/space which my parents provided for us as we were growing up...a container without constraints that left us free to explore the world...and a pendant of the buddha of course representing the example of the buddha...and my name is Samten Serri (Meditation Golden Mountain)...
Tuesday, June 14, 2005
Albero
"As a lamp, a cataract, a star in space
an illusion, a dewdrop, a bubble
a dream, a cloud, a flash of lightning
view all created things like this."
(from The Diamond Sutra)
an illusion, a dewdrop, a bubble
a dream, a cloud, a flash of lightning
view all created things like this."
(from The Diamond Sutra)
Tuesday, June 07, 2005
Monday, June 06, 2005
Saturday, June 04, 2005
Be a lamp unto yourself/appa deepo bhava
This is one of the most often repeated of the Buddha’s recommendations. Its valuable suggestion remains of continuing relevance to practitioners new and old. Whether we might call it a prescription, a recommendation or a suggestion, this is one of the Buddha’s deepest, most incisive revelations. The meaning of this brief teaching is apparently very clear and obvious, but it ranges far and wide to cover what its most literal reading might not make immediately apparent.
To be “a lamp unto [one’s] self” means to shed light over one’s own presence and actions, to make one’s presence apparent moment by moment, present moment by present moment, in the here and now. Maybe we could like the lamp to our contemporary spotlight, where light is shed on one “spot” not before it nor behind it. The spot that is en-lightened is the present. And so, the onus is on each one of us to shed light on our present, moment-by-moment, enabling us to live the present unhindered by the conditioning of the past or the anxiety for the future. The possibility of living in the present is a revolutionary aspect of the Buddha’s example, for it leaves totally within our grasp the possibility of being not a-historically but in what might be termed historically present.
But to be a lamp, to shed light on a spot or on a moment, also serves as a beacon for others. This is what the Buddha himself represents, an example, a lamp in the darkness that illuminates the possibility of seeing the present upon which it shines. This finds continuity in our inherent Buddha nature. We are all potentially Buddhas in the making, and the lamp that aids in actualizing that nature is also the lamp that guides others toward the available path.
The other side of the coin of “be a lamp unto yourself” is that we should not represent our experience as one that is easily and mechanically transferable to others. Each one of us has shed light onto ourselves. The path must be that of our personal experience of it. There are no shortcuts along the path, and our lamp is fueled by our own energies along it. We cannot pretend to use another’s energy (experience) to fuel our lamp, we cannot lend our energy to power another’s lamp, and we cannot be a lamp onto another. But we can be that beacon that makes it clear that the path is possible, and that it is peopled by others on a similar journey. Imagine walking along a path in the darkness, and seeing myriad lights moving along it like innumerable fireflies. Each one generates its own light, each one moves independently of the others, experiencing its own relationship with the world, but all of them share the life of a firefly. Being a lamp onto ourselves communicates to others that while the journey might at times be lonely, we are not alone.
And finally, being “a lamp unto [one’s] self” is an encouraging representation of the energy that we all carry within ourselves as a resource for discovering the true nature of the world.
“Meditation is not an escape from life…but preparation for really being in life.”
Thich Nhat Hahn
To be “a lamp unto [one’s] self” means to shed light over one’s own presence and actions, to make one’s presence apparent moment by moment, present moment by present moment, in the here and now. Maybe we could like the lamp to our contemporary spotlight, where light is shed on one “spot” not before it nor behind it. The spot that is en-lightened is the present. And so, the onus is on each one of us to shed light on our present, moment-by-moment, enabling us to live the present unhindered by the conditioning of the past or the anxiety for the future. The possibility of living in the present is a revolutionary aspect of the Buddha’s example, for it leaves totally within our grasp the possibility of being not a-historically but in what might be termed historically present.
But to be a lamp, to shed light on a spot or on a moment, also serves as a beacon for others. This is what the Buddha himself represents, an example, a lamp in the darkness that illuminates the possibility of seeing the present upon which it shines. This finds continuity in our inherent Buddha nature. We are all potentially Buddhas in the making, and the lamp that aids in actualizing that nature is also the lamp that guides others toward the available path.
The other side of the coin of “be a lamp unto yourself” is that we should not represent our experience as one that is easily and mechanically transferable to others. Each one of us has shed light onto ourselves. The path must be that of our personal experience of it. There are no shortcuts along the path, and our lamp is fueled by our own energies along it. We cannot pretend to use another’s energy (experience) to fuel our lamp, we cannot lend our energy to power another’s lamp, and we cannot be a lamp onto another. But we can be that beacon that makes it clear that the path is possible, and that it is peopled by others on a similar journey. Imagine walking along a path in the darkness, and seeing myriad lights moving along it like innumerable fireflies. Each one generates its own light, each one moves independently of the others, experiencing its own relationship with the world, but all of them share the life of a firefly. Being a lamp onto ourselves communicates to others that while the journey might at times be lonely, we are not alone.
And finally, being “a lamp unto [one’s] self” is an encouraging representation of the energy that we all carry within ourselves as a resource for discovering the true nature of the world.
“Meditation is not an escape from life…but preparation for really being in life.”
Thich Nhat Hahn
Friday, June 03, 2005
The Heart Sutra
Thus have I heard. Once the Blessed One was dwelling in Rajagriha at Vulture Peak mountain, together with a great gathering of the sangha of monks and a great gathering of the sangha of bodhisattvas. At that time the Blessed One entered the samadhi that expresses the dharma called "profound illumination," and at the same time noble Avalokiteshvara, the bodhisattva mahasattva, while practicing the profound prajnaparamita, saw in this way: he saw the five skandhas to be empty of nature.
Then, through the power of the Buddha, venerable Shariputra said to noble Avalokiteshvara, the bodhisattva mahasattva, "How should a son or daughter of noble family train, who wishes to practice the profound prajnaparamita?"
Addressed in this way, noble Avalokiteshvara, the bodhisattva mahasattva, said to venerable Shariputra, "O Shariputra, a son or daughter of noble family who wishes to practice the profound prajnaparamita should see in this way: seeing the five skandhas to be empty of nature. Form is emptiness; emptiness also is form. Emptiness is no other than form; form is no other than emptiness. In the same way, feeling, perception, formation, and consciousness are emptiness. Thus, Shariputra, all dharmas are emptiness. There are no characteristics. There is no birth and no cessation. There is no impurity and no purity. There is no decrease and no increase. Therefore, Shariputra, in emptiness, there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no dharmas, no eye dhatu up to no mind dhatu, no dhatu of dharmas, no mind consciousness dhatu; no ignorance, no end of ignorance up to no old age and death, no end of old age and death; no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no non-attainment. Therefore, Shariputra, since the bodhisattvas have no attainment, they abide by means of prajnaparamita.
Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvana. All the buddhas of the three times, by means of prajnaparamita, fully awaken to unsurpassable, true, complete enlightenment. Therefore, the great mantra of prajnaparamita, the mantra of great insight, the unsurpassed mantra, the unequaled mantra, the mantra that calms all suffering, should be known as truth, since there is no deception. The prajnaparamita mantra is said in this way:
OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
Thus, Shariputra, the bodhisattva mahasattva should train in the profound prajnaparamita.
Then the Blessed One arose from that samadhi and praised noble Avalokiteshvara, the bodhisattva mahasattva, saying, "Good, good, O son of noble family; thus it is, O son of noble family, thus it is. One should practice the profound prajnaparamita just as you have taught and all the tathagatas will rejoice."
When the Blessed One had said this, venerable Shariputra and noble Avalokiteshvara, the bodhisattva mahasattva, that whole assembly and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.
Then, through the power of the Buddha, venerable Shariputra said to noble Avalokiteshvara, the bodhisattva mahasattva, "How should a son or daughter of noble family train, who wishes to practice the profound prajnaparamita?"
Addressed in this way, noble Avalokiteshvara, the bodhisattva mahasattva, said to venerable Shariputra, "O Shariputra, a son or daughter of noble family who wishes to practice the profound prajnaparamita should see in this way: seeing the five skandhas to be empty of nature. Form is emptiness; emptiness also is form. Emptiness is no other than form; form is no other than emptiness. In the same way, feeling, perception, formation, and consciousness are emptiness. Thus, Shariputra, all dharmas are emptiness. There are no characteristics. There is no birth and no cessation. There is no impurity and no purity. There is no decrease and no increase. Therefore, Shariputra, in emptiness, there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no dharmas, no eye dhatu up to no mind dhatu, no dhatu of dharmas, no mind consciousness dhatu; no ignorance, no end of ignorance up to no old age and death, no end of old age and death; no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no non-attainment. Therefore, Shariputra, since the bodhisattvas have no attainment, they abide by means of prajnaparamita.
Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvana. All the buddhas of the three times, by means of prajnaparamita, fully awaken to unsurpassable, true, complete enlightenment. Therefore, the great mantra of prajnaparamita, the mantra of great insight, the unsurpassed mantra, the unequaled mantra, the mantra that calms all suffering, should be known as truth, since there is no deception. The prajnaparamita mantra is said in this way:
OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
Thus, Shariputra, the bodhisattva mahasattva should train in the profound prajnaparamita.
Then the Blessed One arose from that samadhi and praised noble Avalokiteshvara, the bodhisattva mahasattva, saying, "Good, good, O son of noble family; thus it is, O son of noble family, thus it is. One should practice the profound prajnaparamita just as you have taught and all the tathagatas will rejoice."
When the Blessed One had said this, venerable Shariputra and noble Avalokiteshvara, the bodhisattva mahasattva, that whole assembly and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.
Thursday, June 02, 2005
Teaching
The Buddha said to Ananda: "Truly, Ananda, it's not easy to teach the way of freedom to others. In teaching freedom to others, the best way is to first establish five things and then teach. What are the five? When you teach others, you must think:
I will teach in a gradual and sensitive way.
I will speak with the goal in mind.
I will speak with gentleness.
I will not speak in order to gain anything.
I will not speak with a view to harming anyone.
If you establish these five things, your teaching will be well received.
Anguttara Nikaya
(from the pocket Buddha reader, anne bancroft ed., Shambhala Editions)
I will teach in a gradual and sensitive way.
I will speak with the goal in mind.
I will speak with gentleness.
I will not speak in order to gain anything.
I will not speak with a view to harming anyone.
If you establish these five things, your teaching will be well received.
Anguttara Nikaya
(from the pocket Buddha reader, anne bancroft ed., Shambhala Editions)
Wednesday, June 01, 2005
Retreat, Yucca Valley
Lamees, Victoria and I attented a week-long Vipassana retreat led by Jack Kornfield. The retreat was held at the Mentalphysics Institute, in Yucca Valley. Being a silent retreat the work was that much more intensive and deep.
SELECTED JOURNAL ENTRIES
The desert of yourself
in meditation
blossoms
“if you believe your mind you might risk losing it”
“touch whatever comes with clarity and compassion”
long day
walking meditation alternating with sitting
desert is beautiful
this year we did not make it out as much as
we usually do
quite a few hare
large and small
running all around
sitting at times painful
then fine
the usual
Jack Kornfield’s dhamma talk wonderful mix of dhamma
anecdotes jokes and poetry
one of his most touching quotes from the desert fathers
…what to do if a monk falls asleep, shake him? No, allow his
head to rest on your lap…
half the night ok other half not
walked labyrinth after breakfast
then desert…found crystal
good sitting session today
pain there but trying to focus on it
as well as breath as return to nowness
body…
sound breath body pain
all transitory
all changing
all impermanent…
“the better way of living alone”
do not dwell in the past
do not fret about future
live in present, now, moment…
in body not in mind’s constructions
schedule is good
sit and walk
sit and walk
sit and walk and eat
and walk and sit and walk…
Dhamma talk on pain
Recognize it and let it be
but provide space for it
to dissipate
as much space as needed
expand as it it needs to
expand beyond all limits
don’t focalize it and
concentrate it into one
spot or area
walk in desert
cougar tracks?
An odd cactus
bare with long sharp spines
“develop a meditation that is like water”
“without wisdom you can do nothing for others,
you remain in the perfection of wisdom, which is
the awareness that what you are doing is both
essential and illusory.” Prajnaparamita
the rattle of creosote
and pointedness of cholla
dry apparently dead sticks grow green
and blossom…miniscule flowers bud
out of invisible stalks
the desert is alive with smells
even as it seems still and dessicated
SELECTED JOURNAL ENTRIES
The desert of yourself
in meditation
blossoms
“if you believe your mind you might risk losing it”
“touch whatever comes with clarity and compassion”
long day
walking meditation alternating with sitting
desert is beautiful
this year we did not make it out as much as
we usually do
quite a few hare
large and small
running all around
sitting at times painful
then fine
the usual
Jack Kornfield’s dhamma talk wonderful mix of dhamma
anecdotes jokes and poetry
one of his most touching quotes from the desert fathers
…what to do if a monk falls asleep, shake him? No, allow his
head to rest on your lap…
half the night ok other half not
walked labyrinth after breakfast
then desert…found crystal
good sitting session today
pain there but trying to focus on it
as well as breath as return to nowness
body…
sound breath body pain
all transitory
all changing
all impermanent…
“the better way of living alone”
do not dwell in the past
do not fret about future
live in present, now, moment…
in body not in mind’s constructions
schedule is good
sit and walk
sit and walk
sit and walk and eat
and walk and sit and walk…
Dhamma talk on pain
Recognize it and let it be
but provide space for it
to dissipate
as much space as needed
expand as it it needs to
expand beyond all limits
don’t focalize it and
concentrate it into one
spot or area
walk in desert
cougar tracks?
An odd cactus
bare with long sharp spines
“develop a meditation that is like water”
“without wisdom you can do nothing for others,
you remain in the perfection of wisdom, which is
the awareness that what you are doing is both
essential and illusory.” Prajnaparamita
the rattle of creosote
and pointedness of cholla
dry apparently dead sticks grow green
and blossom…miniscule flowers bud
out of invisible stalks
the desert is alive with smells
even as it seems still and dessicated
Subscribe to:
Comments (Atom)