听时全是耳， 受时全是身， 应时全是缘， 笑时全身乐。

 

    John Tan

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    When listening to the rain drops and roaring thunder, feeling the intimacy:
    听时全是耳，
    受时全是身，
    应时全是缘，
    笑时万法乐。
    Not translating. More poetic. 😁

    5 Comments


    Yin Ling
    What is 应？


    John Tan
    Yin Ling "meeting". When conditions meet.


    • Yin Ling
    John Tan ok got it 谢谢。


    • John Tan
    Yin Ling Just capturing the 意境... First when hearing the rain and thundering, then the intimacy in feeling. Then the thought of seamlessness of the "meeting" conditions, then the joy.🤪

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    • Yin Ling
    John Tan oh I thought it was 4 separate 意境.. ok now it is completely different haha

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      • Stian Gudmundsen Høiland
      "Not translating. More poetic. 😁"
      I’m sure your translation would be more poetic than the automatic one I got:
      "All ears while listening,
      It's all over the body,
      It's all about hatred when it comes to time,
      Laughter makes your body happy."




      • Stian Gudmundsen Høiland
      The FB Koan Collection


      • John Tan
      When hearing, all manifest as ears.
      When feeling, all manifest as body.
      When engaging, all manifest as conditions.
      When laughing, all dharma are in joy.


      • Stian Gudmundsen Høiland
      Nice. Reminds me of something Mason said once, but which I can’t find right now.
      Also reminds me of something Nyananada said:
      *
      “The word tajjo comes from tat + ja. Tat means ‘that [itself]’. It is the root of
      such important words as tādī and tammaya. So tatja means ‘arisen out of that
      itself’. What is samannāhāra? You might remember that, in the Caṅkī Sutta,
      the Buddha happens to see the Kāpaṭhika Brahmin youth. There we find the
      word upasaṃharati along with samannāhāra,[2] referring to a sort of focusing
      that may have not been planned – a chance meeting of eye to eye.
      Samannāhāra (āharati = brings) refers to a certain ‘bringing together’.
      “So tajjo samannāhāra points to the fact that this ‘bringing together’ of the
      necessary factors for the arising of consciousness is inherent to the situation
      itself. It is unique to the situation, and does not come from within a person or
      from the outside. It is not exerted by oneself or an external agent: some
      thought that there is an ātman inside who is in charge, while others said that it
      is a God that injects consciousness into the man. Letting go of all these
      extremes, Ven. Sāriputta Thera pointed out the crucial role of tajjo
      samannāhāra with his analysis of the three possibilities.”
      And then Bhante falls silent, and looks on with a smile.
      After a few moments, he asks: “What do you hear?”
      There is a bird singing in the distance.
      “Did it start singing only now?”
      It probably had started earlier (and now that I am listening to the tapes as I
      transcribe this, I know that it had started many minutes earlier).
      “It must have been singing all this while, but only now...” I say.
      “Only now...?”
      “Only now did the attention went there.”
      “There you have tajjo samannāhāra! So is it only because of the sound of the bird that you heard it? Didn’t you hear it only after I stopped talking? There
      could be other reasons too: had there been louder noises, you may not have
      heard it. So we see that it is circumstantial. That is why we mentioned in our
      writings: everything is circumstantial; nothing is substantial.”
      Please allow me to interject here and add that the last sentence would remain
      something that I’ll always cherish from these interviews. Not only because of
      the simple profundity of the statement or the nice little practical experiment
      that led up to it, but also because of the gentle kindness in the way it was
      uttered.
      “The attention that is present in a situation is to be understood as having
      arisen out of the circumstances. If there is anything of value in the Paṭṭḥāna,
      that would be here, in its analysis of the 24 causes. I can’t say for certain, but
      it may well be an attempt at systematising the general concept mentioned in
      this sutta: how a thought is connected to another. Since it is impossible to
      explain this mechanism by breaking it apart with words, Ven. Sāriputta Thera
      says it is circumstantial – unique to the situation itself.


      • Stian Gudmundsen Høiland
      Here is what Mason wrote:
      > We think our smile or our frown has some kind of metaphysical significance.
      But it's all bullshit.
      > When the conditions for smiling are there, then smiling is there.
      > When the conditions for frowning are there, then frowning.
      And:
      > When the conditions for seeing the world as a joke are there, the world is
      joke.
      > When the conditions for seeing the world as a horrible cycle of suffering are
      there, then the world is a horrible cycle of suffering

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      • John Tan
      "Smiling" and "frowning" should also not be taken as a "then" consequence of conditions as presented in the sevenfold reasoning of Chandra, hence, orignating dependently without establishment.

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