Secrets of Cultivating the Mind
-
http://www.dailyzen.com/zen/zen_reading22.asp
Secrets of Cultivating the Mind
- Son (Korean Zen) Master Chinul
If you want to avoid going around in circles, nothing compares to seeking Buddhahood. If you want to seek Buddhahood, Buddha is mind. Need mind be sought afar? It is not apart from the body.
The material body is temporal, having birth and death. The real mind is like space, unending and unchanging. Thus it is said, "When the physical body decays and dissolves back into fire and air, one thing remains aware, encompassing the universe."
Unfortunately, people today have been confused for a long time. They do not know that their own mind is the real Buddha. They do not know that their own essence is the real Dharma. Wishing to seek Dharma, they attribute it to remote sages; wishing to seek Buddhahood, they do not observe their own mind.
If you say that there is Buddha outside the mind, and there is Dharma outside of essence, and want to seek the Way of Buddhahood while clinging tightly to these feelings, even if you spend ages burning your body, branding your arms, breaking your bones and taking out the marrow, wounding yourself and copying scriptures in your own blood, standing for long periods of time without sitting down, eating only once a day, reading the whole canon and cultivating various austere practices, it will be like steaming sand to produce cooked rice; it will only increase your own fatigue.
Just know your own mind and you will grasp countless teachings and infinite subtle meanings without even seeking. That is why the World Honored One said, "Observing all sentient beings, I see they are fully endowed with the knowledge and virtues of Buddhas." He also said, "All living beings, and all sorts of illusory events, are all born in the completely awake subtle mind of those who realize suchness."
So we know that there is no Buddhahood to attain apart from this mind. The Realized Ones of the past were just people who understood the mind, and the saints and sages of the present are people who cultivate the mind; students of the future should rely on this principle.
People who practice the Way should not seek externally. The essence of mind has no defilement; it is originally complete and perfect of itself. Just detach from illusory objects, and it is enlightened to suchness as is.
Question: If Buddha-nature is presently in our bodies, it is not apart from ordinary people. Then why do we not perceive Buddha-nature now?
Answer: It is in your body, but you do not perceive it yourself. At all times you know when you are hungry, you know when you are thirsty, you know when you are cold, you know when you are hot; sometimes you get angry, sometimes you are joyful-ultimately, what is it that does all this?
Now then, the material body is a compound of four elements: earth, water, fire, and air. Their substance is insentient; how can they perceive or cognize? That which can perceive and cognize has to be your Buddha- nature.
This is why Linji said, "The four gross elements cannot expound the Teaching or listen to the Teaching. Space cannot expound the Teaching or listen to the Teaching. Only the solitary light clearly before you, that which has no form, can expound the Teaching or listen to the Teaching."
What he called that which has no form is the stamp of the truth of all Buddhas, and it is your original mind. So the Buddha-nature is presently in your body; what need is there to seek outside?
Question: You say that the two categories of sudden enlightenment and gradual practice are guidelines followed by all sages. If enlightenment is sudden enlightenment, what is the need for gradual practice? If practice is gradual practice, why speak of sudden enlightenment? Please explain the meanings of sudden and gradual further, to eliminate doubts.
Answer: As for sudden enlightenment, as long as ordinary people are deluded, they think their bodies are material conglomerates and their minds are random thoughts. They do not know that inherent essence is the true body of reality. They do not know that their own open awareness is the real Buddha. Seeking Buddha outside of mind, they run randomly from one impulse to another.
If a real teacher points out a way of entry for you, and for a single
instant you turn your attention around, you see your own original
essence. This essence originally has no afflictions; uncontaminated
wisdom is inherently complete in it. Then you are no different from the
buddhas; thus it is called sudden enlightenment. As for gradual practice, having suddenly realized fundamental essence, no different from Buddha, beginningless mental habits are hard to get rid of all at once. Therefore one cultivates practice based on enlightenment, gradually cultivating the attainment to perfection, nurturing the embryo of sagehood to maturity. Eventually, after a long time, once becomes a sage; therefore it is called gradual practice. It is like an infant, which has all the normal faculties at birth, but as yet undeveloped; only with the passage of years does it become an adult.
Question: By what expedient means can we turn our minds around instantly to realize our inherent essence?
Answer: It is just your own mind; what further expedient means would you apply? If you apply expedient means to go on to seek intellectual understanding, this is like wanting to see your own eyes because you think you have no eyes if you cannot see them. As long as you have not lost them, that is called seeing eyes. If you have no more desire to see, does that mean you imagine you are not seeing? So it is also with one's own open awareness. Since it is one's own mind, how can one yet seek to see it? If you seek understanding, then you do not understand it. Just know that which does not understand; this is seeing essence.
Question: In terms of my present state, what is the mind of open awareness of silence and emptiness?
Answer: What enables you to ask me this question is your mind of open awareness of emptiness and silence; why do you still seek outside instead of looking within? I will now point directly to the original mind in you, to enable you to awaken; you should clear your mind to listen to what I say.
Throughout the twenty-four hours of the day, you operate and act in all sorts of ways, seeing and hearing, laughing and talking, raging and rejoicing, affirming and denying: now tell me, ultimately who is it that can operate and act in this way?
If you say it is the physical body operating, then why is it that when people's lives have just ended and their bodies have not yet decomposed at all, their eyes cannot see, their ears cannot hear, their noses cannot smell, their tongues cannot talk, their bodies do not move, their hands do not grip, their feet do not step? So we know that what can see, hear, and act must be your basic mind, not your physical body.
Indeed, the gross elements of this physical body are inherently empty, like images in a mirror, like the moon reflected in water; how can they be capable of perfectly clear and constant awareness, thoroughly lucid, sensitive and effective, with countless subtle functions? Thus it is said, "Spiritual powers and subtle functions - drawing water and hauling wood."
But there are many ways of access to the principle. I will point out one entryway, by which you can return to the source. Do you hear the cawing of the crows and the chattering of the jays?
Student: I hear them.
Now turn around and listen to your hearing essence; are there still so many sounds in it?
Student: When I get here, all sounds and all discriminations are ungraspable.
Marvelous, marvelous! This is the Sound Seer's gateway into the principle. Now let me ask you further: You say then when you get here all sounds and all discriminations are totally ungraspable. Since they cannot be grasped, does that not mean that there is empty space at such as time?
Student: Originally not empty, it is clearly not obscure.
What is the substance that is not empty?
Student: It has not form; there is no way to express it in words.
This is the life of the Buddhas and Zen masters; do not doubt anymore. Since it has no form, could it have size? Since it has no size, could it have bounds? Because it has no bounds, it has no inside or outside. Having no inside or outside, it has no far or near. With no far or near, there is no there or here. Since there is no there or here, there is no coming or going. Because there is no going or coming, there is no birth or death. Having no birth or death, it has no past or present. With no past or present, there is no delusion or enlightenment....
Those who realize this and keep to it sit in one suchness and are immutably liberated. Those who stray from this and turn away from it traverse the six courses and go round and round for eternity. Therefore it is said that straying from the One Mind to traverse the six courses is "departure," or "disturbance," while awakening to the realm of reality and returning to the One Mind is "arrival," or "tranquility." * Secrets of Cultivating the Mind was composed by Chinul (1158 - 1210). Ordained as a monk at eight, Chinul had no teacher. His first awakening occurred as he read a Chan Buddhist classic when he was 25 years old. After that Chinul went into seclusion in the mountains. Eventually Chinul began to instruct others and this manual of meditation clearly defines and contrasts the principles and methods of sudden and gradual enlightenment.
Son Master Chinul
- taken from Minding Mind - A Course in Basic Meditation, edited and translated by Thomas Cleary (1995)
I would agree with Chinul in his assessment that people are very
confused in his time as well as today about practice, and make the Way a
perplexing search at times. Chinul manages in this translation to give a
direct glimpse into original mind. If you can enter into the reading,
you can feel the questions of the student and perhaps experience first
hand the seeing into that which is, uncomplicated and always so. *
We ask the same kinds of questions today as in Chinul's time:
Question: What is beholding the luminosity of the Mind?
Answer: If your mind is very quiet, you will see the very energy which is moving, which allows you to be an animate being. It is your awareness. It is to actually fold back into your awareness. It is to be your awareness. It is to be that luminosity. Beholding the luminosity of your own mind is meditation. As you go deeper you see more; you spend more time with it and you see more.
Continuing along the Way,
The Monkess -
One Taste, The Journals of Ken Wilber"So Who Are You?"
The witnessing of awareness can persist through waking, dreaming and deep sleep. The Witness is fully available in any state, including your own present state of awareness right now. So I'm going to talk you into this state, or try to, using what are known in Buddhism as "pointing out instructions." I am not going to try to get you into a different state of consciousness, or an altered state of consciousness, or a non-ordinary state. I am going to simply point out something that is already occurring in your own present, ordinary, natural state.
So let's start by just being aware of the world around us. Look out there at the sky, and just relax your mind; let your mind and the sky mingle. Notice the clouds floating by. Notice that this takes no effort on your part. Your present awareness, in which these clouds are floating, is very simple, very easy, effortless, spontaneous. You simply notice that there is an effortless awareness of the clouds. The same is true of those trees, and those birds, and those rocks. You simply and effortlessly witness them.
Look now at the sensations in your own body. You can be aware of whatever bodily feelings are present-perhaps pressure where you are sitting, perhaps warmth in your tummy, maybe tightness in your neck. But even if these feelings are tight and tense, you can easily be aware of them. These feelings arise in your present awareness, and that awareness is very simple, easy, effortless, spontaneous. You simply and effortlessly witness them.
Look at the thoughts arising in your mind. You might notice various images, symbols, concepts, desires, hopes and fears, all spontaneously arising in your awareness. They arise, stay a bit, and pass. These thoughts and feelings arise in your present awareness, and that awareness is very simple, effortless, spontaneous. You simply and effortlessly witness them.
So notice: you can see the clouds float by because you are not those clouds-you are the witness of those clouds. You can feel bodily feelings because you are not those feelings-you are the witness of those feelings. You can see thoughts float by because you are not those thoughts-you are the witness of those thoughts. Spontaneously and naturally, these things all arise, on their own, in your present, effortless awareness.
So who are you? You are not objects out there, you are not feelings, you are not thoughts-you are effortlessly aware of all those, so you are not those. Who or what are you?
Say it this way to yourself: I have feelings, but I am not those feelings. Who am I? I have thoughts, but I am not those thoughts. Who am I? I have desires, but I am not those desires. Who am I?
So you push back into the source of your own awareness. You push back into the Witness, and you rest in the Witness. I am not objects, not feelings, not desires, not thoughts.
But then people usually make a big mistake. They think that if they rest in the Witness, they are going to see something or feel something-something really neat and special. But you won't see anything. If you see something, that is just another object-another feeling, another thought, another sensation, another image. But those are all objects; those are what you are not.
No, as you rest in the Witness-realizing, I am not objects, I am not feelings, I am not thoughts-all you will notice is a sense of freedom, a sense of liberation, a sense of release-release from the terrible constriction of identifying with these puny little finite objects, your little body and little mind and little ego, all of which are objects that can be seen, and thus are not the true Seer, the real Self, the pure Witness, which is what you really are.
So you won't see anything in particular. Whatever is arising is fine. Clouds float by in the sky, feelings float by in the body, thoughts float by in the mind-and you can effortlessly witness all of them. They all spontaneously arise in your own present, easy, effortless awareness. And this witnessing awareness is not itself anything specific you can see. It is just a vast, background sense of freedom-or pure emptiness-and in that pure emptiness, which you are, the entire manifest world arises. You are that freedom, openness, emptiness-and not any itty bitty thing that arises in it.
Resting in that empty, free, easy, effortless witnessing, notice that the clouds are arising in the vast space of your awareness. The clouds are arising within you-so much so, you can taste the clouds, you are one with the clouds. It is as if they are on this side of your skin, they are so close. The sky and your awareness have become one, and all things in the sky are floating effortlessly through your own awareness. You can kiss the sun, swallow the mountain, they are that close. Zen says "Swallow the Pacific Ocean in a single gulp," and that's the easiest thing in the world, when inside and outside are no longer two, when subject and object are nondual, when the looker and looked at are One Taste. You see?
© 1999 Ken Wilber -
There are many things that I can doubt, but I cannot doubt my own consciousness in this moment. My consciousness and even if I tried to doubt it, it would be my consciousness doubting. I can imagine that my senses are being presented with a fake reality – say, a completely virtual reality or digital reality, which looks real but is merely a series of extremely realist images. But even then, I cannot doubt the consciousness that is doing the watching…
The very undeniability of my present awareness, the undeniability of my consciousness, immediately delivers to me a certainty of existence in this moment, a certainty of Being in the now-ness of this moment. I cannot doubt consciousness and Being in this moment, for it is the ground of all knowing, all seeing, all existing…
Who am I? Ask that question over and over again, deeply. Who am I? What is it in me that is conscious of everything?
If you think that you know Spirit, or if you think you don’t, Spirit is actually that which is thinking both of those thoughts. So you can doubt the objects of consciousness, but you can never believably doubt the doubter, never really doubt the Witness of the entire display. Therefore, rest in the Witness, whether it is thinking that it knows God or not, and that witnessing, that undeniable immediacy of now-consciousness, is itself God, Spirit, Buddha-mind. The certainty lies in the pure self-felt Consciousness to which objects appear, not in the objects themselves. You will never, never, never see God, because God is the Seer, not any finite, mortal, bounded object that can be seen…
This pure I AM state is not hard to achieve but impossible to escape, because it is ever present and can never really be doubted. You can never run from Spirit, because Spirit is the Runner. To put it very bluntly, Spirit is not hard to find but impossible to avoid: it is that which is looking at this page right now. Can’t you feel That One? Why on earth do you keep looking for God when God is actually the Looker?
Simply ask, Who am I? Who am I? Who am I?
I am aware of my feelings, so I am not my feelings – Who am I? I am aware of my thoughts, so I am not my thoughts – Who am I? Clouds float by in the sky, thoughts float by in the mind, feelings float by in the body – and I am none of those because I can Witness them all.
Moreover, I can doubt that clouds exist, I can doubt that feelings exist, I can doubt that objects of thought exist – but I cannot doubt that the Witness exists in this moment, because the Witness would still be there to witness the doubt.
I am not objects in nature, not feelings in the body, not thoughts in the mind, for I can Witness them all. I am that Witness – a vast, spacious, empty, clear, pure, transparent Openness that impartially notices all that arises, as a mirror spontaneously reflects all its objects…
You can already feel some of this Great Liberation in that, as you rest in the ease of witnessing this moment, you already feel that you are free from the suffocating constriction of mere objects, mere feelings, mere thoughts – they all come and go, but you are that vast, free, empty, open Witness of them all, untouched by their torments and tortures.
This is actually the profound discovery of… the pure divine Self, the formless Witness, causal nothingness, the vast Emptiness in which the entire world arises, stays a bit, and passes. And you are That. You are not the body, not the ego, not nature, not thoughts, not this, not that – you are a vast Emptiness, Freedom, Release, and Liberation.
With this discovery… you are halfway home. You have disidentified from any and all finite objects; you rest as infinite Consciousness. You are free, open, empty, clear, radiant, released, liberated, exalted, drenched in a blissful emptiness that exists prior to space, prior to time, prior to tears and terror, prior to pain and mortality and suffering and death. You have found the great Unborn, the vast Abyss, the unqualifiable Ground of all that is, and all that was, and all that ever shall be.
But why is that only halfway home? Because as you rest in the infinite ease of consciousness, spontaneously aware of all that is arising, there will soon enough come the great catastrophe of Freedom and Fullness: the Witness itself will disappear entirely, and instead of witnessing the sky, you are the sky; instead of touching the earth, you are the earth; instead of hearing the thunder, you are the thunder. You and the entire Kosmos because One Taste – you can drink the Pacific Ocean in a single gulp, hold Mt. Everest in the palm of your hand; supernovas swirl in your heart and the solar system replaces your head…
You are One Taste, the empty mirror that is one with any and all objects that arise in its embrace, a mindlessly vast translucent expanse: infinite, eternal, radiant beyond release. And you… are… That…
So the primary Cartesian dualism – which is simply the dualism between… in here and out there, subject and object, the empty Witness and all things witnessed – is finally undone and overcome in nondual One Taste. Once you actually and fully contact the Witness, then – and only then – can it be transcended into radical Nonduality, and halfway home becomes fully home, here in the ever-present wonder of what is…
And so how do you know that you have finally and really overcome the Cartesian dualism? Very simple: if you really overcome the Cartesian dualism, then you no longer feel that you are on this side of your face looking at the world out there. There is only the world, and you are all of that; you actually feel that you are one with everything that is arising moment to moment. You are not merely on this side of your face looking out there. “In here” and “out there” have become One Taste with a shuddering obviousness and certainty so profound it feels like a five-ton rock just dropped on your head. It is, shall we say, a feeling hard to miss.
At that point, which is actually your ever-present condition, there is no exclusive identity with this particular organism, no constriction of consciousness to the head, a constriction that makes it seem that “you” are in the head looking at the rest of the world out there; there is no binding of attention to the personal bodymind: instead, consciousness is one with all that is arising – a vast, open, transparent, radiant, infinitely Free and infinitely Full expanse that embraces the entire Kosmos, so that every single subject and every single object are erotically united in the Great Embrace of One Taste. You disappear from merely being behind your eyes, and you become the All, you directly and actually feel that your basic identity is everything that is arising moment to moment (just as previously you felt that your identity was with this finite, partial, separate, mortal coil of flesh you call a body). Inside and outside have become One Taste. I tell you, it can happen just like that!
(Source: Boomeritis, Sidebar E: “The Genius Descartes Gets a Postmodern Drubbing: Integral Historiography in a Postmodern Age”. More to be found in The Simple Feeling of Being, a collection of Ken Wilber’s inspirational, mystical and instructional passages drawn from his publications, based on his experiences.) -
If one's mind & heart is filled wi hatred, he wil never hv peace & love.
-
thx for sharing