From a very famous Chinese Ch'an master of the 20th century, and a major proponent of the Hua Tou method of self enquiry. Similar to Ramana Maharshi.





Also See: Who am I? by Ramana Maharshi and Book Recommendations 2019 and Practice Advise
Essentials Of Chan Practice part 1 & 2 -Master Hsu-Yun  (source)
PART 1

The Prerequisites and Understanding Necessary to Begin Chan Practice

1. The Objective of Chan Practice

The objective of Chan practice is to illuminate the mind by eradicating its impurities and seeing into one’s true self-nature. The mind’s impurities are wrong thoughts and attachments. Self nature is the wisdom and virtue of the Tathagata. The wisdom and virtue of Buddhas and sentient beings are not different from one another. To experience this wisdom and virtue, leave behind duality, discrimination, wrong thinking and attachment. This is Buddhahood. If one cannot do this, then one remains an ordinary sentient being.
The prerequisite for Chan practice is to eradicate wrong thinking. Sakyamuni Buddha taught much on this subject. His simplest and most direct teaching is the word “stop” from the expression “stopping is Bodhi.” From the time when Bodhidharma transmitted Chan teachings to today, the winds of Chan have blown far and wide, shaking and illuminating the world. Among the many things that Bodhidharma and the Sixth Patriarch taught to those who came to study with them, none is more valuable than the saying, “Put down all entangling conditions, let not one thought arise.”
This expression is truly the prerequisite of Chan. If you cannot fulfil this requirement, then not only will you fail to attain the ultimate goal of Chan practice, but you will not even be able to enter the door of Chan. How can you talk of practicing Chan if you are entangled by worldly phenomena with thought after thought arising and passing away?

2. Put Down All Entangling Conditions

“Put down all entangling conditions, let not one thought arise” is a prerequisite for the practice of Chan. Now that we know this, how do we accomplish it? The best practitioner, one of superior abilities, can stop all thoughts forever, arrive directly at the condition of non-arising, and instantly experience Bodhi. Such a person is not entangled by anything.The next best kind of practitioner uses principle to cut off phenomena and realises that self-nature is originally pure. Vexation and Bodhi, Samsara and Nirvana – all are false names which have nothing to do with one’s self-nature. All things are dreams and illusions, like bubbles or reflections.
Within self-nature, my body, made up of the four great elements, as well as the mountains, rivers and great earth itself are like bubbles in the sea, arising and disappearing, yet never obstructing the original surface. Do not be captivated by the arising, abiding, changing and passing away of illusory phenomena, which give rise to pleasure and aversion, grasping and rejecting. Give up your whole body, as if you were dead, and the six sense organs, the six sense objects and six sense conciousnesses will naturally disperse. Greed, hatred, ignorance and love will be destroyed. All the sensations of pain, suffering and pleasure which attend the body – hunger, cold, satiation, warmth, glory, insult, birth and death, calamity, prosperity, good and bad luck, praise, blame, gain and loss, safety and danger – will no longer be your concern. Only this can be considered true renunciation – when you put everything down forever. This is what is meant by renouncing all phenomena.
When all phenomena are renounced, wrong thoughts disappear, discrimination does not arise, and attachment is left behind. When thoughts no longer arise, the brightness of self-nature manifests itself completely. At this time you will have fulfilled the necessary conditions for Chan practice. Then, further hard work and sincere practice will enable you to illuminate the mind and see into your true nature.

3. Everyone Can Instantly Become a Buddha

Many Chan practitioners ask questions about the Dharma. The Dharma that is spoken is not the true Dharma. As soon as you try to explain things, the true meaning is lost. When you realize that “one mind” is the Buddha, from that point on there is nothing more to do. Everything is already complete. All talk about practice or attainment is demonic deception.
Bodhidharma’s “Direct pointing at the mind, seeing into one’s nature and attaining Buddhahood” clearly states that all sentient beings are Buddhas. Once pure self-nature is recognized, one can harmonize with the environment yet remain undefiled. The mind will remain unified throughout the day, whether walking, standing, sitting or lying down. This is to already be a Buddha. At this point there is no need to put forth effort and be diligent. Any action is superfluous. No need to bother with the slightest thought or word. Therefore, to become a Buddha is the easiest, most unobstructed task. Do it by yourself. Do not seek outside yourself for it.
The vow to deliver all sentient beings, made by all the Buddhas, Bodhisattvas and patriarchs, is not a boast nor is it a baseless, empty vow. The Dharma is exactly that. It has been elucidated again and again by the Buddha and the patriarchs. They have exhorted us with the truth. They do not deceive us.

4. Investigating Chan and Contemplating Mind

Our sect focuses on investigating Chan. The purpose of practising Chan is to “Illuminate the mind and see into one’s true nature.” This investigation is also called “Clearly realizing one’s self-mind and completely perceiving one’s original nature.”
Since the time when Buddha held up a flower and Bodhidharma came from the East, the methods for entry into this Dharma door have continually evolved. Most Chan practitioners, before the T’ang and Sung dynasties, became enlightened after hearing a word or half a sentence of the Dharma. The transmission from master to disciple was the sealing of Mind with Mind. There was no fixed Dharma. Everyday questions and answers untied the bonds. It was nothing more than prescribing the right medicine for the right illness.
After the Sung dynasty, however, people did not have such good karmic roots as their predecessors. They could not carry out what had been said. For example, practitioners were taught to “Put down everything” and “Not think about good or evil,” but they could not do it. They could not put down everything, and if they weren’t thinking about good, they were thinking about evil. Under these circumstances, the patriarchs had no choice but to use poison to fight poison, so they taught the method of investigating gongans (ie. Koans) and hua-t’ous.¹
When one begins looking into a hua-t’ou, one must grasp it tightly, never letting go. It is like a mouse trying to chew its way out of a coffin. It concentrates on one point. The mouse doesn’t try different places and it doesn’t stop until it gets through. Thus, in terms of hua-t’ou, the objective is to use one thought to eradicate innumerable other thoughts. This method is a last resort, just as if someone had been pierced by a poison arrow, drastic measures must be taken to cure the patient.
The ancients used gongans, but later on practitioners started using hua-t’ou. Some hua-t’ous are: “Who is dragging this corpse around?” “Before you were born what was your original face?” and “Who is reciting the Buddha’s name?”
In fact, all hua-t’ous are the same. There is nothing uncommon, strange or special about them. If you wanted to, you could say: “Who is reciting the sutras?” “Who is reciting the mantras?” “Who is prostrating to the Buddha?” “Who is eating?” “Who is wearing these clothes?” “Who is walking?” “Who is sleeping?” They are all the same. The answer to the question “who” is derived from one’s Mind. Mind is the origin of all words. Thoughts come out of Mind; Mind is the origin of all thoughts. Innumerable Dharmas generate from the Mind; Mind is the origin of all Dharmas. In fact, hua-t’ou is a thought. Before a thought arises, that is Mind. Before a thought arises there is the origin of words. Hence, looking into a hua-t’ou is contemplating Mind. There was Mind before your parents gave birth to you, so looking into your original face before you were born is contemplating Mind.
Self-nature is Mind. When one turns inward to hear one’s self-nature, one is turning inward to contemplate Mind. In the phrase, “Perfectly illuminating pure awareness,” pure awareness is Mind and illumination is contemplation. Mind is Buddha. When one recites Buddha’s name one contemplates Buddha. Contemplating Buddha is contemplating Mind.
Investigating hua-t’ou or “looking into who is reciting Buddha’s name ” is contemplating Mind. Hence contemplating Mind is contemplating pure awareness. It is also illuminating the Buddha-nature within oneself. Mind is nature, pure awareness, Buddha. Mind has no form, no characters, no directions; it cannot be found in any particular place. It cannot be grasped. Originally, Mind is purity, universally embracing all Dharma realms. No in or out, no coming or going. Originally, Mind is pure Dharmakaya.
When investigating hua-t’ou, the practitioner should first close down all six sense organs and seek where thoughts arise. Practitioners should concentrate on the hua-t’ou until they see the pure original mind which is apart from thoughts. If one does this without interruption, the mind becomes fine, quiet, tranquil, silently illuminating. At that moment the five skandas are empty, body and mind are extinguished, nothing remains. From that point, walking, standing, siting and lying down are all done motionlessly. In time the practice will deepen, and eventually practitioners will see their self-nature and become Buddhas and suffering will cease.
A past patriarch named Kao-feng (1238-1295) once said: “You must contemplate hua-t’ou like a falling roof tile sinking endlessly down into a pond ten thousand feet deep. If in seven days you are not enlightened, I will give you permission to chop off my head.” These are the words of an experienced person. He did not speak lightly. His words are true.
Although many modern day practitioners use hua-t’ou, few get enlightened. This is because compared to practitioners of the past, practitioners today have inferior karmic roots and less merit. Also, practitioners today are not clear about the purpose and path of hua-t’ou. Some practitioners search from east to west and from north to south until they die, but still do not penetrate even one hua-t’ou. They never understand or correctly approach the hua-t’ou. They only grasp the form and the words. They use their intellect and attach only to the tail of the words.
Hua-t’ou is One Mind. This mind is not inside, outside or in the middle. On the other hand, it is inside, outside and in the middle. It is like the stillness of empty space prevailing everywhere.
Hua-t’ou should not be picked up. Neither should it be pressed down. If you pick it up, your mind will waver and become unstable. If you press it down you will become drowsy. These approaches are contrary to the nature of the original mind and are not in accordance with the Middle Path.
Practitioners are distressed by wandering thoughts. They think it is difficult to tame them. Don’t be afraid of wandering thoughts. Do not waste your energy trying to repress them. All you have to do is recognize them. Do not attach to any wandering thoughts, do not follow them, and do not try to get rid of them. As long as you don’t string thoughts together, wandering thoughts will depart by themselves.
1 A classic hua-t’ou is a brief pithy sentence or question which is the main point or “punchline” of a koan story. (JHC)
PART 2

Methods of Practice in the Chan Hall

By Master Hsu Yun.
This is part two of a translation of a text by the great Chan master of the early part of the 20^th century, Hsu Yun (1839-1 959). It is reprinted by permission of the Institute of Chung Hwa Buddhist Culture, New York, from Chan Newsletter 87, August 1991. The first part of this talk appeared in New Chan Forum No.4. Spring 1992.

1. Introduction:

Many people come to ask me for guidance. This makes me feel ashamed. Everyone works so hard – splitting firewood, hoeing the fields, carrying soil, moving bricks – and yet from morning to night not putting down the thought of practising the Path. Such determination for the Path is touching. I, Hsu-Yun, repent my inadequacy on the Path and my lack of virtue. I am unable to instruct you and can use only a few sayings from the ancients in response to your questions. There are four prerequisites concerning methods of practice:

1. Deep faith in the law of cause and consequence
2. Strict observance of precepts
3. Immovable faith
4. Choosing a Dharma door method of practice

2. The Essentials of Chan Practice:

Our everyday activities are executed within the Path itself Is there anywhere that is not a place for practising the Path? A Chan Hall should not even be necessary. Furthermore, Chan practice is not just sitting meditation. The Chan Hall and Chan sitting meditation are for sentient beings with deep karmic obstructions and shallow wisdom.
When one sits in meditation, one must first know how to regulate the body and mind. If they are not well regulated, then a small harm will turn into an illness and a great harm will lead to demonic entanglements. This would be most pitiable. Walking and sitting meditation in the Chan Hall are for the regulation of body and mind. There are other ways to regulate the body and mind, but I will talk about these two fundamental methods.
When you sit in the lotus position, you should sit naturally straight. Do not push the waist forward purposely. Doing so will raise your inner heat, which later on could result in having sand in the comer of your eyes, bad breath, uneasy breathing, loss of appetite, and in the worst case, vomiting blood. If dullness or sleepiness occur, open your eyes wide, straighten your back and gently move your buttocks from side to side. Dullness will naturally vanish. If you practice with an anxious attitude, you will have a sense of annoyance. At that time you should put everything down, including your efforts to practice. Rest for a few minutes. Gradually, after you recuperate, continue to practice. If you don’t do this, as time goes on you will develop a hot-tempered character, or, in the worst case, you could go insane or fall into demonic entanglements.
There are many experiences you will encounter when sitting Chan, too many to speak of. However, if you do not attach to them, they will not interfere with you. This is why the proverb says: “See the extraordinary yet do not think of it as being extraordinary, and the extraordinary will retreat.” If you encounter or perceive an unpleasant experience, take no notice of it and have no fear. If you experience something pleasant, take no notice of it and don’t give rise to fondness. The “Surangama Sutra” says: “If one does not think he has attained a supramundane experience, then this is good. On the other hand, if one thinks he has attained something supramundane, then he will attract demons.”

3. How to Start the Practice: Distinction between Host and Guest

How should one begin to practice? In the Surangama assembly, Kaundinya the Honoured One mentioned the two words “guest” and “dust”. This is where beginners should begin their practice. He said, “A traveller who stops at an inn may stay overnight or get something to eat. When he is finished or rested, he packs and continues his journey, for he does not have time to stay longer. If he were the host, he would have no place to go. Thus I reason: he who does not stay is called a guest because not staying is the essence of being a guest. He who stays is called a host. Again, on a clear day, when the sun rises and the sunlight enters a dark room through an opening, one can see dust in empty space. The dust is moving but the space is still. That which is clear and still is called space; that which is moving is called dust because moving is the essence of being dust.” Guest and dust refer to illusory thoughts, whereas host and space refer to self-nature. That the permanent host does not follow the guest in his comings and goings illustrates that permanent self-nature does not follow illusory thoughts in their fleeting rise and fall. Therefore it was said, “If one is unaffected by all things, then there will be no obstructions even when one is constantly surrounded by things.” The moving dust does not block the clear, still empty space; illusory thoughts which rise and fall by themselves do not hinder the self-nature of Suchness. Thus it was said, “If my mind does not arise, all things are blameless.” In such a state of mind, even the guest does not drift with illusory thoughts. If he understands space and dust, illusory thoughts will no longer be hindrances. It is said that when one recognizes an enemy, there will be no more enemy in your mind. if one can investigate and understand all this before starting to practice, it is unlikely that one will make serious mistakes.

4. Hua-t’ou and Doubt:

The ancient patriarchs pointed directly at Mind. When one sees self-nature, one attains Buddhahood. This was the case when Bodhidharma helped his disciple to calm his mind and when the Sixth Patriarch spoke only about seeing self-nature. All that was necessary was the direct understanding and acceptance of Mind and nothing else. There was no such thing as investigating hua-t’ou. More recent patriarchs, however, saw that practitioners could not throw themselves into practice with total dedication and could not instantaneously see their self-nature. Instead, these people played games and imitated words of wisdom, showing off other people’s treasure and patriarchs were compelled to set up schools and devise specific ways to help practitioners, hence the method of investigating hua-t’ou.
There are many hua-t’ous, such as “All dharmas return to one, where does this one return to?” “What was my original face before I was born?” and so on. The most common one, however, is “Who is reciting the Buddha’s name?”.
What is meant by hua-t’ou? Hua means the spoken word; t’ou means the head or beginning, so hua-t’ou means that which is before the spoken word. For example, reciting Amitabha Buddha is a hua, and hua-t’ou is that which precedes one’s reciting the Buddha’s name. The hua-t’ou is that moment before the thought arises. Once the thought arises, it is already the tail of the hua. The moment before that thought has arisen is called non-arising. When one’s mind is not distracted, is not dull, is not attached to quiescence, or has not fallen into a state of nothingness, it is called non-perishing. Singlemindedly and uninterruptedly, turning inward and illuminating the state of non-arising and non-perishing is called investigating the hua-t’ou or taking care of the hua-t’ou.
To investigate the hua-t’ou, one must first generate doubt. Doubt is like a walking cane for the method of investigating hua-t’ou. What is meant by doubt? For example, one may ask, “Who is reciting the Buddha’s name?” Everyone knows that it is he himself who is reciting the name, but is he using his mouth or mind? If it is his mouth, then after the person dies and the mouth still exists, how come the dead person is unable to recite Buddha’s name? If it is the mind, then what is the mind like? It cannot be known. Thus there is something one does not understand, and this gives rise to a slight doubt regarding the question of “who”.
This doubt should never be coarse. The finer it is the better one should singlemindedly watch and keep this doubt, and keep it going like a fine stream of water. Do not get distracted by any other thought. When the doubt is there, do not disturb it. When the doubt is no longer there, gently give rise to it again. Beginners will find that it is more effective to use this method when stationary rather than when moving; but you should not have a discriminating attitude. Regardless of whether your practice is effective or not or whether you are stationary or moving, just singlemindedly use the method and practice.
In the hua-t’ou, “Who is reciting the Buddha’s name?” The emphasis should be on the word “who”. The other words serve to provide a general idea, just like in asking, “Who is dressing?”, “Who is eating?”, “Who is moving their bowels?”, ”Who is urinating?”, ”Who is ignorantly fighting for an ego?”, ”Who is being aware?”. Regardless of whether one is walking, standing, sitting or reclining, the word “who” is direct and immediate. Not having to rely on repetitive thinking, conjecture, or attention, it is easy to give rise to a sense of doubt.
Hence, hua-t’ou’s involving the word “who” are wonderful methods for practising Chan. But the idea is not to repeat, “Who is reciting Buddha’s name?” like one might repeat the Buddha’s name itself; nor is it right to use reasoning to come up with an answer to the question, thinking that this is what is meant by having doubt. There are people who uninterruptedly repeat the phrase, “Who is reciting the Buddha’s name?” They would accumulate more merit and virtue if they repeatedly recited Amitabha Buddha’s name instead. There are others who let their minds wander, thinking that is the meaning of having doubt, and they end up more involved in illusory thoughts. This is like trying to ascend but descending instead. Be aware of this.
The doubt that is generated by a beginning practitioner tends to be coarse, intermittent and irregular. This does not truly qualify as a state of doubt. It can only be called thoughts. Gradually, after the wild thoughts settle and one has more control, the process can be called “ts’an” (ts’an means to investigate or look into). As one’s cultivation gets smoother, the doubt naturally arises without one’s actively inducing it to. At this point one is not aware of where one is sitting. One is not aware of the existence of a body or mind or environment. Only the doubt is there. This is a true state of doubt.
Realistically speaking, the initial stage cannot be considered cultivation. One is merely engaging in illusory thoughts. Only when true doubt arises by itself can it be called true cultivation. This moment is a crucial juncture, and it is easy for the practitioner to deviate from the right path:

1. At this moment it is clear and pure and there is an unlimited sense of lightness and peace. However, if one fails to fully maintain one’s awareness and illumination (awareness is wisdom, not delusion; illumination is samadhi, not disorder), one will fall into a light state of mental dullness. If there is an open-eyed person around, he will be able to tell right away that the practitioner is in this mental state and hit him with the incense stick, dispersing all clouds and fog. Many people become enlightened this way.
2. At this moment it is clear and pure, empty and vacuous. If it isn’t, then the doubt is lost. Then it is “no content”, meaning one is not making an effort to practice any more. This is what is meant by “the cliff with dry wood” or “the rock soaking in cold water”. In this situation the practitioner has to “bring up”. “Bring up” means to develop awareness and illumination. It is different from earlier times when the doubt was coarse. Now it has to be fine – one thought, uninterrupted and extremely subtle. With utter clarity, it is illuminating and quiescent, unmoving yet fully aware. Like the smoke from a fire that is about to go out, it is a narrow stream without interruption. When one’s practice reaches this point, it is necessary to have a diamond eye in the sense that one should not try to “bring up” any more. To “bring up” at this point would be like putting a head on top of one’s head.

Once a monk, asked Chan master Chao-chou, “What should one do when not one thing comes?” Chao-chou replied, “Put it down”. The monk, asked, “If not one thing comes, what does one put down?” Chao-chou replied, “If it cannot be put down, take it up”. This dialogue refers precisely to this kind of situation. The true flavour of this state cannot be described. Like someone drinking water, only he knows how cool or warm it is. If a person reaches this state, he will naturally understand. If he is not at this state, no explanation will be adequate. To a sword master you should offer a sword; do not bother showing your poetry to someone who is not a poet.

5. Taking Care of Hua-t’ou and Turning Inward to Hear One’s Self-Nature:

Someone might ask, “How is Bodhisattva Avalokitesvara’s method of turning inward to hear self-nature considered investigating Chan?”. I have previously explained that taking care of hua-t’ou is being, moment after moment, with only one thought, singlemindedly shining the light inward on “that which is not born and not destroyed”. Inward illumination is reflection. Self-nature is that which is not born and not destroyed. When “hearing” and “illuminating” follow sound and form in the worldly stream, hearing does not go beyond sound and seeing does not go beyond form. However, when one turns inward and contemplates self-nature against the worldly steam, and does not pursue sound and form, then he becomes pure and transparent. At that time, “hearing” and “illuminating” are not two different things.
Thus we should know that taking care of the hua-t’ou and turning inward to hear self-nature does not mean using our eyes to see and our ears to hear. If we use our ears to hear or our eyes to see, then we are chasing sound and form. As a result we will be affected by them. This is called submission to the worldly stream. If one practices with one thought only, singlemindedly abiding in that which is not born and not destroyed, not chasing after sound and form, with no wandering thoughts, then one is going against the stream. This is also called taking care of the hua-t’ou or turning inward to hear one’s self-nature. This is not to say you should close your eyes tightly or cover your ears. Just do not generate a mind of seeking after sound and form.

6. Determined to Leave Samsara and Generating a Persevering Mind:

In Chan training the most important thing is to have an earnestness to leave birth and death and to generate a persevering mind. If there is no earnestness to leave birth and death, then one cannot generate the “great doubt” and practice will not be effective. if there is no perseverance in one’s mind, the result will be laziness, like a man who practices for one day and rests for ten. The practice will be incomplete and fragmented. Just develop a persevering mind and when great doubt arises, vexations will come to an end by themselves. When the time comes, the melon will naturally depart from the vine.
I will tell you a story. During the Ch’ing dynasty in the year of K’eng Tse (1900) when the eight world powers sent their armies to Peking, the Emperor Kuang-hsu fled westward from Peking to Shen Hsi province. Everyday he walked tens of miles. For several days he had no food to eat. On the road, a peasant offered him sweet potato stems. After he had eaten them, he asked the peasant what they were because they tasted so good. Think about the Emperor’s usual awe-inspiring demeanour and his arrogance! How long do you think he could continue to maintain his imperial attitude after so long a journey on foot? Do you think he had ever gone hungry? Do you think he ever had to eat sweet potato stems? At that time he gave up all of his airs. After all, he had walked quite a distance and had eaten stems to keep from starving. Why was he able to put down everything at that time? Because the allied armies wanted his life and his only thought was to save himself But when peace prevailed and he returned to Peking, once again he became proud and arrogant. He didn’t have to run any more. He no longer had to eat any food that might displease him. Why was he unable to put down everything at that time? Because the allied armies no longer wanted his life. If the Emperor always had an attitude of running for his life and if he could turn such an attitude toward the path of practice, there would be nothing he could not accomplish. It’s a pity he did not have a persevering mind. When favourable circumstances returned, so did his former habits.
Fellow practitioners! Time is passing, never to return. It is constantly looking for our lives. It is more frightening than the allied armies. Time will never compromise or make peace with us. Let us generate a mind of perseverance immediately in order to escape from birth and death! Master Kao-fung (1238-1295) once said, “Concerning the practice, one should act like a stone dropping into the deepest part of the pool – ten thousand feet deep – continuously and persistently dropping without interruption toward the bottom. If one can practice like this without stopping, continuously for seven days, and still be unable to cut off one’s wandering, illusory thoughts and vexations, I, Kao-fung, will have my tongue pulled out for cows to plough on forever”. He continued by saying, “When one practices Chan, one should set out a certain time for success, like a man who has fallen into a pit a thousand feet deep. All his tens of thousands of thoughts are reduced to one – escape from the pit. If one can really practice from morning to dusk and from night to day without a second thought, and if he does not attain complete enlightenment within three, five or seven days, I shall be committing a great lie for which I shall have my tongue pulled out for cows to plough on forever”. This old master had great compassion.

https://web.archive.org/web/*/http://www.godrinktea.com/2009/03/how-can-i-speak.html

T'aego was one of the great masters of the Korean Zen tradition. His wisdom was such that he was able to unify the Nine Mountains schools of Korean Zen into a single order (the Chogye Order, still the largest order of Korean Zen).

He was a prolific writer of essays, talks, and poetry. Here's a poem for your consideration:
How Can I Speak
All phenomena are beyond names and forms
The sounds of the streams and the colors of the mountains are closest
What is closest?
You can only please yourself: how can I speak?

Commentary
T'aego's poem has a teaching direction, with each line functioning as a koan (Korean: kong-an). Here are questions that might arise from this poem:
1. What does "all phenomena are beyond names and forms" mean?
2. What does "the sounds of the streams and the colors of the mountains are closest" mean?
3. What is closest?
4. How can you speak?

In the Korean Zen tradition, students are often asked to respond to specific questions about a case or story. Some of the questions have a "wide gate," through which several types of answers might pass. Others have a "narrow gate," which would permit only a very precise answer. You might consider each line of T'aego's poem from this perspective.

You can learn more about T'aego in A Buddha from Korea: The Zen Teachings of T'aego, by J.C. Cleary

Also see: Realization and Experience and Non-Dual Experience from Different Perspectives

Related Chinese video: https://youtu.be/RsHH2gOQHxM?si=2GlrgDErQl7edESV

Session Start: Wednesday, February 11, 2009

(6:35 PM) AEN:    http://dharmaoverground.wetpaint.com/thread/2385161/Sharing+like+back+in+the+day...
looking foward to hearing the discussion :P
(6:49 PM) AEN:   
When self becomes more and more transparent,

Likewise phenomena become more and more luminous.

In thorough transparency all happening are pristinely and vividly clear.

Obviousness throughout, aliveness everywhere!
this became apparent to me just now
(6:49 PM) AEN:    the more the self disappears the more everything manifest its clearness
(6:50 PM) AEN:    and naturalness
(6:51 PM) AEN:    and spaciousness... but spaciousness is not like void.. but the more spacious the more clear everything is..
(6:56 PM) AEN:    today im surprisingly awake even though i only slept 2 hours
(6:57 PM) AEN:    btw posted something on buddhism and taoism here: http://www.sgclub.com/singapore/difference_between_127679.html
its after i wrote this then i search the internet for something then found the zisirum blog
(6:58 PM) AEN:    but i tink my post is too chim for the person :P
(12:56 AM) Thusness:    don't deviate from the path
i wrote in the forum
(12:57 AM) AEN:    oic..
(12:58 AM) Thusness:    whatever u experienced is already this way, when u continue u r only enhancing the imprints and ignorance
(12:59 AM) Thusness:    if u r unable to get out now, do u think u r able to get out after continuously re-enforcing ur imprints?
all actions leaves imprints
(12:59 AM) AEN:    icic..
(1:00 AM) Thusness:    observe ur thoughts, see is there any agent
truly experience it
(1:01 AM) Thusness:    if u see, u r naturally non-dual
(1:01 AM) AEN:    oic..
(1:01 AM) Thusness:    so why is there a need to go a big round and ended up with all wrong views?
(1:02 AM) Thusness:    if there is no self, u r already most direct...where is there a need to be non-dual
if u don
(1:02 AM) Thusness:    if u don't understand propensities, u will never know how it blinds u
(1:02 AM) AEN:    icic..
(1:04 AM) Thusness:    yet even anatta, u will still not understand DO.  If u r lucky, it takes u 3-5 years to have ur divided consciousness view being replaced.
if u r unlucky, it can take u lives.
(1:04 AM) AEN:    oic..
(1:05 AM) Thusness:    it is very difficult to have permanent lucidity and u should start from now.
(1:05 AM) Thusness:    i m not belittling ur teacher, but she is not there yet even at this age
(1:05 AM) Thusness:    do u think u have that dedication and sincerity like her in practice?
(1:06 AM) AEN:    no
(1:06 AM) Thusness:    so don't continue to enhance urself with wrong understanding
(1:06 AM) AEN:    oic..
(1:07 AM) Thusness:    rather after having the views, practice to have these views be authenticated in actual experience.
(1:07 AM) Thusness:    when realise anatta, there will be a period to get accustomed to sync ur views with experience
(1:08 AM) Thusness:    it is not easy to do that
(1:08 AM) Thusness:    yet it is very important because we don't know consciousness
(1:09 AM) Thusness:    in additions to non dual and emptiness, u must experience imprints
(1:09 AM) Thusness:    and to have the right understanding, it can take u entire life
(1:09 AM) AEN:    icic..
(1:10 AM) Thusness:    if u practice like that of the advaita, u will not even talk about imprints and dispositions
(1:10 AM) Thusness:    u do not know what is spontaneous arising in terms of dependent origination
u cannot know what is intention
(1:12 AM) AEN:    oic..
(1:15 AM) AEN:    btw u saw my msgs earlier?
(1:16 AM) Thusness:    nope
(1:16 AM) AEN:    i cant remember what i sent u liao :P cos i sent u in sch
one of the things i ask u is what bks to recommend thevoice
(1:16 AM) Thusness:    regarding?
(1:17 AM) AEN:    he sent me a link to jill bolte taylor's video
then he asked me if i know of any talks
(1:18 AM) AEN:    then i sent him toni packer articles and the tejananda articles... cos i tink its more practical. i tink he looking for something more practical. i also told him he can look for the 'clarifying the natural state'
(1:18 AM) AEN:    but he also mentioned mahamudra is too complex for him he got a bit of experiences with that b4 or something last time
(1:19 AM) AEN:    btw i also ask u u mentioned last time thevoice knows the luminosity aspect... but he told me something like he dont know what pure awareness means and he has never experienced that before. but enhanced or expanded awareness maybe
(1:19 AM) AEN:    books also i mean. toni packer books i told him he can get them
(1:19 AM) Thusness:    yeah
(1:20 AM) AEN:    ?
(1:20 AM) Thusness:    i said his is he treat it like individuality
(1:20 AM) Thusness:    he knows the 'I'
(1:20 AM) Thusness:    but as individuality
(1:21 AM) AEN:    oic..
(1:21 AM) Thusness:    not as pure awareness
(1:21 AM) Thusness:    i told u "I AM" has various phase
(1:21 AM) AEN:    icic..
(1:21 AM) Thusness:    means he knows he is not the body
(1:22 AM) Thusness:    not the eternal witness sort of experience
(1:22 AM) AEN:    different from witness?
(1:22 AM) Thusness:    not so much of witness but that he is more than a body
(1:22 AM) AEN:    icic..
(1:23 AM) Thusness:    like spirit
but not a direct experience of "I"
(1:23 AM) AEN:    not a direct experience of 'I'?
wat u mean
(1:24 AM) Thusness:    it is like what that is being described in what u posted in the forum
it is not a direct experience of eternal witness
it is infering
(1:24 AM) Thusness:    relating
testing
but the person knows he is not the body
(1:25 AM) Thusness:    knows vaguely about awareness
(1:25 AM) AEN:    which part.. i posted a few things
(1:25 AM) Thusness:    but have not directly touch awareness
(1:25 AM) AEN:    icic..
(1:26 AM) Thusness:    do u know that touching awareness directly even at the "I AM" is totally different from what that is being described
it is like what ken wilber said
(1:26 AM) AEN:    what is being described where
(1:26 AM) Thusness:    beyond the shadow of doubt
(1:26 AM) AEN:    oic..
(1:27 AM) Thusness:    like what ramakhrisna described
(1:27 AM) Thusness:    it is not the part where he said he is being carried as if he is dead
(1:27 AM) Thusness:    that is like what thevoice is experiencing
it is the direct experience of the I AM
(1:28 AM) Thusness:    complete stillness, ultimate, without thoughts
complete certainty
(1:28 AM) AEN:    icic..
(1:29 AM) Thusness:    ramakrishna at later phase is talking about that
resting completely as Self
(1:29 AM) Thusness:    i mean ramana maharishi...:P
(1:30 AM) AEN:    orh haha.. no wonder, never read much on rama krishna before
(1:30 AM) Thusness:    when he visualized that he is being dead and carried to be burnt
he realises he is not the body
(1:31 AM) AEN:    oic..
(1:31 AM) Thusness:    it is not the direct experience of "I AM"
(1:31 AM) AEN:    not?
(1:31 AM) Thusness:    yes
not
(1:31 AM) AEN:    oic
(1:31 AM) Thusness:    it is just a glimpse
(1:31 AM) AEN:    icic..
(1:31 AM) Thusness:    not that direct experience
(1:32 AM) AEN:    oic..
(1:32 AM) Thusness:    that experience is like what a Zen master asking a koan
it is that sort of experience
(1:32 AM) Thusness:    direct realisation of the 'I'
found it
without thoughts, no inference, entire and complete
(1:33 AM) Thusness:    just that experience rest in the I
not as everything
and the empty nature is not seen
that experience is correct
(1:34 AM) AEN:    icic..
correct?
(1:34 AM) Thusness:    yeah
have u read my stage 4
(1:34 AM) AEN:    yea
what about it
(1:34 AM) Thusness:    i said the sound is exactly like i am
(1:34 AM) AEN:    its same as "I AM" but in sound, etc rite
oh ya
(1:35 AM) Thusness:    it is not like ur experience of sound leh
(1:35 AM) AEN:    wat u mean
(1:35 AM) AEN:    its totally nondual u mean?
(1:35 AM) Thusness:    non dual is no separation
(1:35 AM) AEN:    ya
(1:36 AM) Thusness:    there are differing degree
(1:36 AM) AEN:    icic..
(1:36 AM) Thusness:    do u feel like u r God?
when one experiences "I AM", he feels like he is God
(1:37 AM) Thusness:    that sort of experience leh
(1:37 AM) AEN:    oic..
(1:37 AM) Thusness:    can that experience be ordinary?
(1:37 AM) AEN:    nope
(1:37 AM) Thusness:    it is transcendental
(1:37 AM) AEN:    icic..
(1:38 AM) AEN:    just now u said the forum theres this article that was inferring and not direct experience
(1:38 AM) Thusness:    that is why one is led to the journey into perfecting that state
(1:38 AM) AEN:    which one u referring to
oic..
(1:39 AM) Thusness:    like u do this, shake a bit then u realise that
(1:39 AM) Thusness:    like it is like a screen...
nothing like that
(1:39 AM) AEN:    orh that one..
icic
(1:39 AM) Thusness:    u cannot understand awareness that way
either by self enquiry u directly experience it
or koan
(1:40 AM) Thusness:    there is no such thing as unsure
The Voice Clip could not be recorded.
(1:41 AM) AEN:    oic..
(1:41 AM) AEN:    http://video.google.com/videoplay?docid=-6865032740128202927 -- first time i hear the voice of ramana. din know he can speak english
(1:41 AM) Thusness:    there are few ramana
(1:41 AM) AEN:    its ramana maharshi
(1:42 AM) AEN:    but maybe its not him
(1:47 AM) Thusness:    if a practitioner can experience like what maharshi experience as SELF in anatta, then he is near full enlightenment liao. :P
(1:47 AM) AEN:    oic..
u mean someone who experience anatta may not experience what ramana experience?
both are required?
(1:48 AM) Thusness:    it is the thoroughness
(1:48 AM) Thusness:    and the depth and degree of luminosity
(1:49 AM) Thusness:    for non-dual anatta to have that sort of presence, there must be complete effortlessness
(1:49 AM) AEN:    icic..
(1:50 AM) Thusness:    because unlike concentrative mode of practice, non-dual or the formless and pathless path requires one to be completely effortless and spontaneous to have total non-dual luminosity
(1:51 AM) AEN:    oic..
(1:51 AM) AEN:    btw for ramana its still a concentrative mode of practice rite
like abiding on self
(1:52 AM) Thusness:    to me yes
(1:52 AM) AEN:    icic..
(1:53 AM) Thusness:    the video is good
but don
(1:54 AM) AEN:    don?
(1:55 AM) Thusness:    it is a very good video
(1:55 AM) Thusness:    but don't post it in the forum
(1:55 AM) AEN:    orh haha icic.. ya i wont la :P
(1:55 AM) Thusness:    if a person can have that experience then go into nondual, it is different
if anatta can be experienced, it will be better
(1:56 AM) AEN:    oic..
wat u mean 'it is different'
(1:57 AM) Thusness:    a person can experience non-dual, there is no separation
but there is no such experience like "I AM"
(1:58 AM) Thusness:    so he does not have that 'quality' of experience
(1:58 AM) AEN:    icic..
(1:59 AM) Thusness:    however he a practitioner experience that "I AM" then when non-dual, he knows that there is such an experience
and all experiences are really like that
(1:59 AM) AEN:    oic..
the nondual experience will be more indepth?
(1:59 AM) Thusness:    no
it is all the same
(2:00 AM) Thusness:    but found in all manifestation
not as a stage
(2:00 AM) AEN:    icic..
(2:00 AM) Thusness:    i wrote in luminousemptiness
(2:01 AM) Thusness:    that if luminosity and emptiness is taught but there is no realisation that it is the great bliss
(2:01 AM) Thusness:    then one has not realised anything
(2:02 AM) Thusness:    but chodpa said, not that it is pointless but just a step along the path
(2:02 AM) Thusness:    so what is it the geat bliss?
(2:03 AM) AEN:    absorption in luminosity?
clarity?
i dunno
(2:03 AM) AEN:    i have experience of bliss but dunnu if its wat u mean
(2:04 AM) Thusness:    it is actually a sort of absorption
(2:04 AM) AEN:    ya i notice theres bliss when theres absorption
(2:04 AM) Thusness:    will talk about that next time
i think i will write about anatta
(2:04 AM) AEN:    icic..
(2:04 AM) Thusness:    so that u don't
get confused
(2:05 AM) Thusness:    with non-dual
(2:05 AM) AEN:    oic..
(2:05 AM) Thusness:    anatta is about no agent
(2:05 AM) Thusness:    clarity that there is no agent
(2:05 AM) AEN:    icic..
(2:05 AM) Thusness:    and because there is no agent, it has to be direct
(2:06 AM) AEN:    oic
means in the sound just the sound
(2:06 AM) Thusness:    it is naturally non dual
(2:06 AM) AEN:    icic
i wrote something to u just now
but dunnu if u received
(2:06 AM) Thusness:    nope
(2:06 AM) AEN:   
(6:35 PM) AEN: http://dharmaoverground.wetpaint.com/thread/2385161/Sharing+like+back+in+the+day...
looking foward to hearing the discussion 
(6:49 PM) AEN:
When self becomes more and more transparent,

Likewise phenomena become more and more luminous.

In thorough transparency all happening are pristinely and vividly clear.

Obviousness throughout, aliveness everywhere!
this became apparent to me just now

(6:49 PM) AEN: the more the self disappears the more everything manifest its clearness
(6:50 PM) AEN: and naturalness
(6:51 PM) AEN: and spaciousness... but spaciousness is not like void.. but the more spacious the more clear everything is..
(6:56 PM) AEN: today im surprisingly awake even though i only slept 2 hours
(2:07 AM) AEN:   
(6:57 PM) AEN: btw posted something on buddhism and taoism here: http://www.sgclub.com/singapore/difference_between_127679.html
its after i wrote this then i search the internet for something then found the zisirum blog
(6:58 PM) AEN: but i tink my post is too chim for the person 
(2:07 AM) Thusness:    yes
i want to experience this clarity
(2:07 AM) Thusness:    u must sleep
later into anatta
(2:08 AM) AEN:    i slept i tink 2 hours in the evening i tink :P
(2:08 AM) Thusness:    what u experienced is non-dual
(2:08 AM) AEN:    oic
(2:09 AM) Thusness:    now u must practice anatta and letting go
(2:09 AM) Thusness:    u will naturally experience that clarity
(2:09 AM) AEN:    icic..
(2:09 AM) Thusness:    u must understand anatta and DO also implies imprints
u r always dealing with imprints
(2:10 AM) Thusness:    then wait for the right conditions for ripening of ur experience
(2:11 AM) AEN:    oic..
(2:14 AM) AEN:    http://buddhabra.blogspot.com/
journal of a journey.

This post by a redditor corresponds to Phase 1 of the Thusness/PasserBy's Seven Stages of Enlightenment

It teaches the Self-Inquiry method (just as my free e-book does) as a direct means to attain Self-Realization.

Also check out related articles:

Some Writings on Self-Enquiry and Non-duality by Ken Wilber
Ramana Maharshi's instructions on Self-Enquiry

----------
https://www.reddit.com/r/spirituality/comments/5sgy4l/the_direct_path_to_your_real_self/

Related: Four Aspects of I AM

Good for the different phases/aspects of I AMness as I wrote in my e-book. The last part is 'impersonality', being lived by cosmic intelligence.

http://www.innerfrontier.org/Practices/JacobsLadder.htm?fbclid=IwAR2ZX3UR1KtQaUnFTQiQ86b_zWKHcasdv81hL7-3XFZzsFAxgfTLwDmPH4k

This is the Sacred Will of the World,
Of Whom I am now a particle,
Who lends me the will to be myself,
Who lends me my I,
Who is my very Self,
Whom I hope to become able to serve by emptying myself unconditionally,
In Whom we are all united,
And Who continuously creates and sustains this universe in love.

This pointer is for those practicing self-inquiry. If you have already passed the I AM realization, there is no need to read this.

......

P:


I replied:

Phra Kovit Khemananda is the monk who drew the circle diagram taught by his teacher to the Zen teacher David Loy in the article Nondual Thinking
http://www.thaibuddhism.net/Kovit_talk.htm

According to the biography here, he was ordained under Ven. Buddhadhasa:  https://www.amazon.com/Sandy-Path-Near-Lake-Khemananda/dp/1443872555#reader_1443872555

An Extemporaneous Talk to the Singapore Zen Group
by (Phra) Kovit Khemananda
February 1981

I want to say that I am impressed when all of you turn to face the wall, to confront the wall, to confront your own doubt. When I flew to Singapore, I met a Slav on the plane and he said to me that he feels very deeply about Buddhism. And I asked him why he felt that way. He said, “Buddhism is close to life.” All of us here are interested in Buddhism I think, and I feel that without observing our mind, our own mind, there is no Buddhism. Please don’t look at me as a toy of culture. Now what do I mean, “a toy of culture”? It means that you want to hear me, a Buddhist monk, a Thai Buddhist monk who has come to talk to you about this and that — and I think that is not Buddhism. It is only culture. When we talk about Buddhism, we must talk about the mind. When we talk about the mind, can we find any person in the mind? It is very strange when we talk about the mind, it means we do not talk about anything else. A lot of you have probably experienced going abroad, crossing a mountain, or going to many countries. But can we cross our sensation, can we go beyond our senses? This is a problem of Buddhism. And I think it is a problem for mankind. Can we go beyond our sensation?

When you became a Buddhist or non-Buddhist, you became so by making sense. When you consider our sensation, it means that we try to observe a thing directly. From our opinions, we try to realize our own mind, and that means the world; we try to communicate our mind directly, and so communication is a tremendous problem. How can we take a look at a person, people, a Singaporean, a Thai? We look to a thing to follow the meaning and judge it. Now suppose you take a look a little farther: You take many, many things with you when you look at a thing; you memorize the name and so on...and so every moment we try to turn this little world into memorization. As soon as I take a look at a person, I just create, judging, “Is he a good man? Is he a Buddhist or not?” And that standard, that criteria, belongs to me. So when we take a look at a flower, or the sun and moon, or the electric lamp, I define myself as the observer of that thing….How can we observe our own sensation? And the method for observing our own mind or external objects is a problem. When I observe a thing, let's consider this deeply, closely...when I observe a cup of tea like this, is the cup of tea a specific object on its own? It’s only the name and form of it in my memory, right? Let us say I’m thinking about the cup of tea, but the pure essence is quite different isn’t it?...or the moon, the sun, or the flower...the flower is the flower in itself, or we memorize it to be a flower. So, for me, it is very important to realize this thing first.

Things are, everything is, because of the mind. If you have no mind, I mean if you die now, nothing exists, does it? It’s your world, because; this world is a world of perception, isn't it? Enjoy all the world, because after you die, the world belongs to the others. The sun and the moon are still the sun and the moon in my own perception and yours. And before we were born, was there any sun or moon in the world, the perception world? No. So the moon is the moon when I am a person who observes the moon, right? All of you must have studied about love or compassion (karuna), action and the reason for it. When you define a person who does anything, please take care of this, in every event we define a person who does something, a person is a consequence of a definition, doing something in some case in some time. But the self-nature does not depend on time, right? Most of the Buddhists that I have ever met, they act, they use themselves like the artist who wants to inspire himself in some time, in some place. I mean the artist is an artist sometimes, not all the time. When he picks up his brush and then he paints, he feels, “I am an artist,” but after that, maybe he turns to be a merchant or someone else. So the person depends on time, but self-nature can be beyond time. When you observe your breathing in and out, does the breathing in and out belong to you? Is there any person who breathes in-and-out? Can you say that the breathing in and out of the Prime Minister is quite different from you? It is just the breathing in and out, isn’t it? Have you ever observed your eye blinking naturally, beyond your desire, beyond your need, beyond your decision? The moment of time we move,...art,...breathing in and out, our mind grows every day and night, right? So when we say we are Buddhists, that is our person; we want to socialize, collectivize, or presume to be. Because of this action, because of this part, we can communicate with the other Buddhists. So the Buddhist and the one who realizes his own mind is quite different too. Some Buddhists can’t realize their own mind, but the non-Buddhist can. So what is Buddhism?

When we talk about Buddhism, we talk about the realization of our own mind. Without the realization of our own mind, for me, there is no Buddhism; it is only the toy of culture, the prey or culture. So, come closer to the point, most of the time when we talk about Buddhism, we point to sila (discipline), samadhi (meditation), or pañña (wisdom). When we talk about sila, what does it mean? Normally, it means the five precepts of the layman, or ten precepts of the novice, and 227 of the monk. That is not the real discipline. In the time of the Buddha, one monk couldn’t practice sila, because he mentioned to the Buddha that even though he tried to remember, he couldn’t — a lot of sila, a lot of vinaya. So he wanted to disrobe right away. But the Buddha mentioned, “Oh, Bhikkhu, can you observe just one thing?” The monk said, “Oh, if there is only one rule, I can stay in the monkhood.” So the Buddha himself said, “Bhikkhu, just observe your mind. This is the one discipline for you.”

Soon after that that monk gained enlightenment. So, what does it mean, sila or precepts? Let us consider five precepts very common to you, very familiar to you. I do not want to boast that I have a lot of sila, because I do not divide sila into categories one, two, three, four, or five. But let us consider “Do not kill.” Is it enough to be a Buddhist by not killing many people in this world? Many people never kill anything, even the ones who have no consciousness, or the one who stays in.a hospital for five or ten years and never kills anything. But all precepts, the essence of it is love. Love is an inner discipline. When you have love, you have the whole discipline, and the whole vinaya too. If I love you, then I do not fear you, and do not kill you nor do any harm to people or things. So the real vinaya is very wide, right?

You know samadhi, we talk a lot about samadhi, but some monasteries will teach you to stop your thought. And my master, my beloved teacher, mentioned that to stop your own thought is to kill yourself, because a stone does not think anything, right? That is very good for going into a trance, but if you take a look at the cup of tea, without thinking anything, that is a trance, but you have no wisdom. So, the master told his disciples to arouse sensation and thought by walking, just to see what is what. And meditation is not the way to control the mind. My opinion is not to control the mind. How can you control the mind? When you control your mind, you have a lot of problems. Why do you want to try and control it? What is your purpose for controlling your mind? A lot of students in Thailand come to me and ask me, “Please teach me how to control my mind, concentrate, and meditate.” And I ask them, “Why do you want to control your mind?” And actually they say, “I don't know…[laughter]...because everyone teaches us to control our minds.” Why do you want to control your mind, for what purpose? If you say you can’t study so well so you want to control your mind, do you think that by controlling your mind you will be able to increase your studying? And mostly — take a look — our common sense daily mind comes from the desire to control our mind.

When you sit in meditation, you make a conflict suddenly, immediately, because when you sit in meditation you desire meditative effect. When you go to church you feel or you have the sense that I am a suffering person, I have suffering in my mind and I want to have some lesson so I can gain happiness. So you define the true person at the same time, and that is our problem, isn’t it? When we practice meditation, we define that I am the one who sits here and hopes to gain meditative effect. And after ten minutes, or half an hour, time takes place in your life. And what is time? Time is a person, right? When you stay in time for a certain duration, you have the feeling of a person who suffers, and you separate, discriminate, samsara from nirvana. In this case, as long as you discriminate, you increase your person. Some people desire emancipation or extinction of suffering. So when they sit in meditation, they let their mind be distracted and hope for something — and then they fear, right?

But let me come to the point; when the Buddha teaches you about no person in you...in the Theravadin sect, the first time when I came to be ordained, the master told me (and actually he tells every monk who comes to be ordained) “You must observe that there is no person in you, just only a movement, an element, a pure element in you.” But we come to Buddhism, tradition, and we try to philosophize about the Buddha’s teachings. For ten years, I tried to philosophize and contain my mind with this, but when I met my beloved teacher, he proved that I was wrong. He said stop reading books and just observe your mind sitting passively — do nothing in meditation. Even though I sit in meditation to calm my mind for five minutes, he would come and he would walk and disturb my mind. At first, I still did not see anything....I was confused. Because he said in his teachings — and this was very strange — meditation in his sense means just to observe our own mind passively and vitality will come to us. What is vitality? When we discriminate a person in time, we lose vitality. You suffer and fear comes to you, doesn’t it? When we look at something, we sense something, actually we sense our personhood. We confirm and confirm, time to time, to one person who is the observer. And the observer is the one who does something in some time and some place, and speculates to the other person who must accept the fruit of action. And then the law of government takes place, and our sensation is fear.

It seems to me that fear is the result of sensation, especially sensuality or sensualism. When we make sense of something, we discriminate a person and then we fear missing something. Again, can we go beyond our sensation? If we can go beyond our sensation, we can go beyond fear. We can go beyond the person, we can go beyond discrimination, can’t we? So, for the arbitrator in this case we must turn to movement. Consider movement, and then we can come to the meaning of meditation and wisdom. What is movement? When you passively observe the pure functioning world of your sense organ, then you can store up vitality, and that is meditation. Because you can observe your mind, how it works, how thoughts come and go, but when you try to stop the thought, how can you see anything? How can you see the pure functioning world of the organism or sense organ? Most of the Buddhists in Thailand, as far as I know, think that meditation is to stop the sense organ. That is death, isn't it?

 
Once a brahmin came to the Buddha and asked him “How do you practice Dhamma?” And the Buddha himself said, “I practice dhamma by sitting, walking, standing, and lying down.” So the brahmins laughed at him, and said, “The layman practices like you; they walk and they sit and they lie down, and why do you say that you practice Dhamma in this way?” But then the Buddha said that, “By sitting, I know just sitting, and when I walk, I just walk, and when I lie down, I just lie down.” This seems to us very mystical. Once the Buddha taught a very special person, he put a question to the Buddha when the Buddha went collecting alms in the market near a village, “Oh, my Lord, please tell me the way to practice. Give me a very short saying about practice.” Buddha said, “It is not the time for teaching Dhamma, it is the time for collecting alms.” But when that person questioned him three times, the Buddha said, “Whenever you see, just see, whenever you hear, just hear, whenever you know, just know. You will never exist in this world, and the next world, and the half-world and the next.” That means that there is no person in seeing. Whenever you can observe pure movement, there is no person. And that is why Buddha himself mentioned, “Just sit, just hear, just speak or just walk.” It seems very absurd, doesn’t it? But I think this is the essence of practice. 

 
Transcribed by Grant Olson, used with permission.

Also see: No Self, No Doer, Conditionality



"This humankind is attached to self-production
Or holds to production by another.
Those who have not understood this
Have not seen it as a dart.

But one who sees (this as it is),
Having drawn out the dart,
Does not think, 'I am the agent,'
Nor does she think, 'Another is the agent.'

This humankind is possessed by conceit,
Fettered by conceit, bound by conceit.
Speaking vindictively because of their views,
They do not go beyond samsara."

- Tatiyananatitthiya Sutta

.....


"With body steady and mind steady
Whether standing, sitting, or lying down,
A bhikkhu making this mindfulness firm
Shall obtain successive distinctions.
On obtaining distinctions in succession
He goes beyond sight of the King of Death."



.....


"For one who mindfully develops
Boundless loving-kindness
Seeing the destruction of clinging,
The fetters are worn away.
If with an uncorrupted mind
He pervades just one being
With loving kindly thoughts,
He makes some merit thereby.
But a noble one produces
An abundance of merit
By having a compassionate mind
Towards all living beings.
Those royal seers who conquered
The earth crowded with beings
Went about performing sacrifices:
The horse sacrifice, the man sacrifice,
The water rites, the soma sacrifice,
And that called "the Unobstructed."
But these do not share even a sixteenth part
Of a well cultivated mind of love,
Just as the entire starry host
Is dimmed by the moon's radiance.
One who does not kill
Nor cause others to kill,
Who does not conquer
Nor cause others to conquer,
Kindly towards all beings —
He has enmity for none."


~ Buddha, "The Udana and the Itivuttaka: Two Classics from the Pali Canon, translated by John D. Ireland"

https://www.latimes.com/opinion/op-ed/la-oe-dalai-lama-alt-we-need-an-education-of-the-heart-20171113-story.html?fbclid=IwAR3lr9LBtGnzI7QTiPE_YARkfBVN1pnroNhLcAMIpvMFKxjBEiwqMEpRIMA

By Tenzin Gyatso  and the 14th Dalai Lama

When the president of the United States says "America first," he is making his voters happy. I can understand that. But from a global perspective, this statement isn't relevant. Everything is interconnected today.

The new reality is that everyone is interdependent with everyone else. The United States is a leading nation of the free world. For this reason, I call on its president to think more about global-level issues. There are no national boundaries for climate protection or the global economy. No religious boundaries, either. The time has come to understand that we are the same human beings on this planet. Whether we want to or not, we must coexist.

History tells us that when people pursue only their own national interests, there is strife and war. This is shortsighted and narrow-minded. It is also unrealistic and outdated. Living together as brothers and sisters is the only way to peace, compassion, mindfulness and more justice.

The time has come to understand that we are the same human beings on this planet. Whether we want to or not, we must coexist.

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