We can have this sense of non-discrimination; we can allow everything to be what it is at this moment, like the Bodhisattva listening to the sounds of the universe. You can have this attitude of letting go, of relaxing, of non-attachment, of nothing to do, of nothing to attain, of nothing to become. And yet you can be alert, awake, attentive, receptive. We can be aware of external things — the sounds or the temperature, what passes in front of our eyes, odours, sensations — at the same time being aware of what is happening inside — maybe our reaction to that fire alarm or whatever it was that went off a few moments ago. Maybe you think that the traffic passing outside is too noisy. Being aware of reactions to conditions gives us this huge space to be aware, both of the way things impinge on our body and mind, and our emotional reactions to them — liking, disliking, wanting, not wanting, approving, disapproving. Our position now is being this awareness itself, rather than trying to control the situation according to what we like, just allowing everything to be the way it is, being this knowing, this infinity, this pure conscious, non-personal reality.The Buddha’s first doctrine was the Four Noble Truths
Jetsunma Tenzin Palmo
The Buddha’s first doctrine was the Four Noble Truths. The first Truth is that the nature of samsara is dukkha, which is sometimes translated as suffering, but that sometimes is a little bit too strong. People say sometimes, “Well, I’m not suffering.” But it doesn’t really just mean suffering; dukkha is the opposite of sukha, which means ease. So, dukkha is dis-ease: it’s this un-ease, un-satisfactoriness, this sense that everything would be perfect ‘if only’. People sometimes feel totally satisfied and content, but it doesn’t last. Then something is always wrong. There’s always something.
If the Buddha had left it there, it would be a very pessimistic doctrine. But the Buddhas and bodhisattvas are always smiling. They look happy and content. Why? Because of the Third Noble Truth— the fact that there is a cessation to this dukkha. We don’t have to be stuck in it forever. There’s a way beyond dukkha, which in the traditional texts is called Nirvana.
The Buddha didn’t just leave it with that, saying, “Okay, there is a way out of this—it’s called Nirvana.” In the Fourth Noble Truth he gave the path, which includes ethics, how to lead your life, meditation training and so forth; he gave us everything that we need in the path for our daily life, including Right Livelihood. So, he was also thinking in terms of lay people, how to use everything in your life as a means for the path.
– Jetsunma Tenzin Palmo
Photo: Jetsunma standing with a fellow nun from Gebchak Nunnery in front of a mud house on a trip to Tibet (2007)
In the direction of the view, if conduct gets lost, the view goes to the tarnished state of Mara
In the direction of the view, if conduct gets lost, the view goes to the tarnished state of Mara. In the direction of conduct, if the view is lost, having become entangled by the hopes and fears of materialism and ideology, real liberation will never come and there is no way you can reach the level of the unified state.
– Padmasambhava
With thanks to Just Dharma Quotes
Two wrong views
Sorrow is suffering brought about by myself alone good Buddha?” asked Kassapa.
“No, Kassapa.”
“Then by another?”
“No, Kassapa.”
“Then both together, myself and another?”
“No, Kassapa.”
“Then is it brought about by chance?”
“No, Kassapa.”
“Then is there no suffering?”
“No, Kassapa, it is not that there is no suffering. For there is suffering.”
“Well then, perhaps you neither know nor see it, Buddha.”
“It is not that I don’t know suffering or don’t see it. I know it well and see it.”
“But to all my questions, good Buddha, you have answered no—and yet you say you know suffering and see it. Please teach me about it.”
“Kassapa, there are two wrong views. One says that oneself is the entire author of a deed and all consequent suffering one brings upon oneself and this is so from the beginning of time. The other says that it is deeds by other people that bring about one’s own suffering.
You should avoid both these views, Kassapa. Here we teach another way. All deeds, wether your own or another’s are conditionned by ignorance and that is the origin of this whole mass of suffering. By ending that ignorance in youself, and by way of yourself in others, wisdom comes into being and the suffering ceases. »
***SAMYUTTA NIKAYA
Zen Wisdom of Seng Tsan
“If you wish to see the truth then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind.
Be serene in the oneness of things and erroneous views will disappear by themselves.The Way is perfect like vast space where nothing is lacking and nothing is in excess. Indeed, it is due to our choosing to accept or reject that we do not see the true nature of things.
The more you talk and think about it, the further astray you wander from the truth. Stop talking and thinking and there is nothing you will not be able to know.
Do not search for the truth; only cease to cherish opinions.
Do not remain in the dualistic state; avoid such pursuits carefully. If there is even a trace of this and that, of right and wrong, the Mind-essence will be lost in confusion.
Although all dualities come from the One, do not be attached even to this One.
When the mind exists undisturbed in the Way, nothing in the world can offend, and when a thing can no longer offend, it ceases to exist in the old way.”
~Seng Tsan
Hsin Hsin Ming 信心銘 – Faith in Mind
No View is Right View, by Ajahn Sumedho
buddhismnow.com
July 20, 2018
We can have this sense of non-discrimination; we can allow everything to be what it is at this moment, like the Bodhisattva listening to the sounds of the universe. You can have this attitude of letting go, of relaxing, of non-attachment, of nothing to do, of nothing to attain, of nothing to become. And yet you can be alert, awake, attentive, receptive. We can be aware of external things — the sounds or the temperature, what passes in front of our eyes, odours, sensations — at the same time being aware of what is happening inside — maybe our reaction to that fire alarm or whatever it was that went off a few moments ago. Maybe you think that the traffic passing outside is too noisy. Being aware of reactions to conditions gives us this huge space to be aware, both of the way things impinge on our body and mind, and our emotional reactions to them — liking, disliking, wanting, not wanting, approving, disapproving. Our position now is being this awareness itself, rather than trying to control the situation according to what we like, just allowing everything to be the way it is, being this knowing, this infinity, this pure conscious, non-personal reality.
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