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When I pushed forward, I was whirled about.
When I stayed in place, I sank.
And so I crossed the flood
without pushing forward,
without staying in place.
~ Buddha (Ogha-tarana Sutta, Samyutta Nikaya)
When I stayed in place, I sank.
And so I crossed the flood
without pushing forward,
without staying in place.
~ Buddha (Ogha-tarana Sutta, Samyutta Nikaya)
Then, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord! What is the nature of luminosity—the intrinsic nature of mind?”
The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, the mind neither has desire, nor is it without desire. It neither has hatred, nor is it without hatred. It neither has delusion, nor is it without delusion. Similarly, it neither has obsessions, fetters, or latent impulses, nor is it without them. Similarly, it neither has all the fetters of philosophical view, nor is it without them. It neither has the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Śāradvatīputra, is the natural luminosity of the mind with which great bodhisattva beings are endowed.”
8.10
Senior Śāradvatīputra then asked as follows: “Lord! Does this mind that is not the mind exist?”
The Blessed One replied, “Śāradvatīputra, does this nature of mind with which minds are endowed exist or not exist? Does it have being or non-being? In terms of apprehensibility, is it in fact apprehensible?” [F.78.b]
He replied, “Venerable Lord! That is not the case!”
8.11
[The Lord Buddha] then said, “Śāradvatīputra, if the nature of mind with which minds are endowed has neither existence nor non-existence, and if it is non-apprehensible, then Śāradvatīputra, surely your question ‘Does this mind that is not the mind exist?’ is contestable. How can this reasoning be correct?”
Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord! What is the nature of mind with which minds are endowed?”
He replied, “Śāradvatīputra! That which is unchanging and without conceptual notions regarding all things is called the nature of mind with which minds are endowed.”
Source : The Transcendent Perfection of Wisdom in Ten Thousand Lines
Url : http://read.84000.co/translation/UT22084-031-002.html
The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, the mind neither has desire, nor is it without desire. It neither has hatred, nor is it without hatred. It neither has delusion, nor is it without delusion. Similarly, it neither has obsessions, fetters, or latent impulses, nor is it without them. Similarly, it neither has all the fetters of philosophical view, nor is it without them. It neither has the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Śāradvatīputra, is the natural luminosity of the mind with which great bodhisattva beings are endowed.”
8.10
Senior Śāradvatīputra then asked as follows: “Lord! Does this mind that is not the mind exist?”
The Blessed One replied, “Śāradvatīputra, does this nature of mind with which minds are endowed exist or not exist? Does it have being or non-being? In terms of apprehensibility, is it in fact apprehensible?” [F.78.b]
He replied, “Venerable Lord! That is not the case!”
8.11
[The Lord Buddha] then said, “Śāradvatīputra, if the nature of mind with which minds are endowed has neither existence nor non-existence, and if it is non-apprehensible, then Śāradvatīputra, surely your question ‘Does this mind that is not the mind exist?’ is contestable. How can this reasoning be correct?”
Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord! What is the nature of mind with which minds are endowed?”
He replied, “Śāradvatīputra! That which is unchanging and without conceptual notions regarding all things is called the nature of mind with which minds are endowed.”
Source : The Transcendent Perfection of Wisdom in Ten Thousand Lines
Url : http://read.84000.co/translation/UT22084-031-002.html
If you find no one to support you
on the spiritual path, walk alone.
There is no companionship
with the immature.
on the spiritual path, walk alone.
There is no companionship
with the immature.
Those who grasp at perceptions and views go about butting their heads in the world.
Praise and blame, gain and loss, pleasure and sorrow come and go like the wind. To be happy, rest like a giant tree, in the midst of them all.
As a lotus flower is born in water, grows in water and rises out of water to stand above it unsoiled, so I, born in the world, raised in the world having overcome the world, live unsoiled by the world
His thought is quiet, quiet are his words and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
If we haven’t forgiven, we keep creating an identity around our pain, and that is what is reborn. That is what suffers.
Live independently, clinging to nothing in this world.
However many holy words you read,
However many you speak,
What good will they do you
If you do not act upon them?
However many you speak,
What good will they do you
If you do not act upon them?
Like the moon, come out from behind the clouds! Shine. Meditate. Live purely. Be quiet. Do your work with mastery.
Kindness should be the natural way of life, not the exception.
This existence of ours is as transient as autumn clouds. To watch the birth and death of beings is like looking at the movements of a dance. A lifetime is like a flash of lightning in the sky, rushing by, like a torrent down a steep mountain.
In the sky, there is no distinction of east and west; people create distinctions out of their own minds and then believe them to be true.
Those who are awake live in a state of constant amazement.
Many do not realize that we here must die. For those who realize this, quarrels end.
Do not look for a sanctuary in anyone except yourself.
As a solid rock cannot be moved by the wind, the wise are not shaken by praise or blame. When they listen to the words of the dharma, their minds become calm and clear like the waters of a still lake.”
There is only one time
when it is essential to awaken.
That time is now.
when it is essential to awaken.
That time is now.
"ПроÑто иди Ñвоим путём". (Притча)
Один из учеников ÑпроÑил Будду:
— ЕÑли Ð¼ÐµÐ½Ñ ÐºÑ‚Ð¾-нибудь ударит, что Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ делать?
Будда ответил:
— ЕÑли на Ñ‚ÐµÐ±Ñ Ñ Ð´ÐµÑ€ÐµÐ²Ð° упадет ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ° и ударит тебÑ, что Ñ‚Ñ‹ должен Ñделать?
Ученик Ñказал:
— Что же Ñ Ð±ÑƒÐ´Ñƒ делать? Ðто же проÑÑ‚Ð°Ñ ÑлучайноÑÑ‚ÑŒ, проÑтое Ñовпадение, что Ñ Ð¾ÐºÐ°Ð·Ð°Ð»ÑÑ Ð¿Ð¾Ð´ деревом, когда Ñ Ð½ÐµÐ³Ð¾ упала ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ°.
Будда Ñказал:
— Так делай то же Ñамое. Кто-то был безумен, был в гневе, и ударил тебÑ. Ðто вÑе равно, что на Ñ‚ÐµÐ±Ñ ÑƒÐ¿Ð°Ð»Ð° ветка Ñ Ð´ÐµÑ€ÐµÐ²Ð°. ПуÑÑ‚ÑŒ Ñто не тревожит тебÑ, проÑто иди Ñвоим путем, будто ничего и не ÑлучилоÑÑŒ.
Один из учеников ÑпроÑил Будду:
— ЕÑли Ð¼ÐµÐ½Ñ ÐºÑ‚Ð¾-нибудь ударит, что Ñ Ð´Ð¾Ð»Ð¶ÐµÐ½ делать?
Будда ответил:
— ЕÑли на Ñ‚ÐµÐ±Ñ Ñ Ð´ÐµÑ€ÐµÐ²Ð° упадет ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ° и ударит тебÑ, что Ñ‚Ñ‹ должен Ñделать?
Ученик Ñказал:
— Что же Ñ Ð±ÑƒÐ´Ñƒ делать? Ðто же проÑÑ‚Ð°Ñ ÑлучайноÑÑ‚ÑŒ, проÑтое Ñовпадение, что Ñ Ð¾ÐºÐ°Ð·Ð°Ð»ÑÑ Ð¿Ð¾Ð´ деревом, когда Ñ Ð½ÐµÐ³Ð¾ упала ÑÑƒÑ…Ð°Ñ Ð²ÐµÑ‚ÐºÐ°.
Будда Ñказал:
— Так делай то же Ñамое. Кто-то был безумен, был в гневе, и ударил тебÑ. Ðто вÑе равно, что на Ñ‚ÐµÐ±Ñ ÑƒÐ¿Ð°Ð»Ð° ветка Ñ Ð´ÐµÑ€ÐµÐ²Ð°. ПуÑÑ‚ÑŒ Ñто не тревожит тебÑ, проÑто иди Ñвоим путем, будто ничего и не ÑлучилоÑÑŒ.
PERHAPS NOTHING IS CERTAIN EXCEPT CHANGE
A man once came and spat on Buddha’s face.
His disciples were enraged.
Red hot with anger, Ananda said, “This is too much!
Permit me to show this man what he’s done!’
But Buddha simply wiped his face and said, “Thank you, sir. You created a context in which I could see whether I can still be angry or not. And I’m not, and I’m tremendously happy. You also created a context for Ananda. Now, he can see that he can still be angry. Many thanks, we are grateful! Whenever you can have the urge to spit on someone, you can come to us.â€
This was such a shock to the man that he couldn’t believe his ears!
He’d expected to anger Buddha, and failed.
He couldn’t sleep the entire night.
Tossed and turned.
The idea haunted him --- his spitting on Buddha remaining as calm as he’d been earlier, as if nothing had happened, wiping his face and thanking him...
He remembered the incident again and again.
That face.
That calm and quiet face, those compassionate eyes.
And when Buddha had said thank you, it had not been just a formality, he’d been really grateful with his entire being.
So cool, so loving, so compassionate.
The man couldn’t forgive himself.
What had he done? Spitting on a man like Buddha!
Early the next morning, he rushed back, fell down at Buddha’s feet and said, “Forgive me, sir. I couldn’t sleep the whole night.â€
Buddha said “Forget it. There is no need to beg forgiveness for something that’s already passed.â€
Buddha was sitting on the bank of the Ganges.
He said to the man, “Look, each moment so much water is flowing down! I am not the same which was yesterday. Twenty-four hours have passed… Why are you still carrying something that no longer exists? Forget it.â€
Then Buddha added “And I cannot forgive you because I wasn’t angry with you in the first place. If I had been angry with you in the first place I would have forgiven. If you really need forgiveness, ask Ananda. Fall at his feet—he will enjoy it!â€
A man once came and spat on Buddha’s face.
His disciples were enraged.
Red hot with anger, Ananda said, “This is too much!
Permit me to show this man what he’s done!’
But Buddha simply wiped his face and said, “Thank you, sir. You created a context in which I could see whether I can still be angry or not. And I’m not, and I’m tremendously happy. You also created a context for Ananda. Now, he can see that he can still be angry. Many thanks, we are grateful! Whenever you can have the urge to spit on someone, you can come to us.â€
This was such a shock to the man that he couldn’t believe his ears!
He’d expected to anger Buddha, and failed.
He couldn’t sleep the entire night.
Tossed and turned.
The idea haunted him --- his spitting on Buddha remaining as calm as he’d been earlier, as if nothing had happened, wiping his face and thanking him...
He remembered the incident again and again.
That face.
That calm and quiet face, those compassionate eyes.
And when Buddha had said thank you, it had not been just a formality, he’d been really grateful with his entire being.
So cool, so loving, so compassionate.
The man couldn’t forgive himself.
What had he done? Spitting on a man like Buddha!
Early the next morning, he rushed back, fell down at Buddha’s feet and said, “Forgive me, sir. I couldn’t sleep the whole night.â€
Buddha said “Forget it. There is no need to beg forgiveness for something that’s already passed.â€
Buddha was sitting on the bank of the Ganges.
He said to the man, “Look, each moment so much water is flowing down! I am not the same which was yesterday. Twenty-four hours have passed… Why are you still carrying something that no longer exists? Forget it.â€
Then Buddha added “And I cannot forgive you because I wasn’t angry with you in the first place. If I had been angry with you in the first place I would have forgiven. If you really need forgiveness, ask Ananda. Fall at his feet—he will enjoy it!â€
Kalama Sutta
The people of Kalama asked the Buddha who to believe out of all the ascetics, sages, venerables, and holy ones who, like himself, passed through their town. They complained that they were confused by the many contradictions they discovered in what they heard. The Kalama Sutta is the Buddha's reply.
– Do not believe anything on mere hearsay.
– Do not believe in traditions merely because they are old and have been handed down for many generations and in many places.
– Do not believe anything on account of rumors or because people talk a a great deal about it.
– Do not believe anything because you are shown the written testimony of some ancient sage.
– Do not believe in what you have fancied, thinking that, because it is extraordinary, it must have been inspired by a god or other wonderful being.
– Do not believe anything merely because presumption is in its favor, or because the custom of many years inclines you to take it as true.
– Do not believe anything merely on the authority of your teachers and priests.
– But, whatever, after thorough investigation and reflection, you find to agree with reason and experience, as conducive to the good and benefit of one and all and of the world at large, accept only that as true, and shape your life in accordance with it.
The same text, said the Buddha, must be applied to his own teachings.
– Do not accept any doctrine from reverence, but first try it as gold is tried by fire.
The people of Kalama asked the Buddha who to believe out of all the ascetics, sages, venerables, and holy ones who, like himself, passed through their town. They complained that they were confused by the many contradictions they discovered in what they heard. The Kalama Sutta is the Buddha's reply.
– Do not believe anything on mere hearsay.
– Do not believe in traditions merely because they are old and have been handed down for many generations and in many places.
– Do not believe anything on account of rumors or because people talk a a great deal about it.
– Do not believe anything because you are shown the written testimony of some ancient sage.
– Do not believe in what you have fancied, thinking that, because it is extraordinary, it must have been inspired by a god or other wonderful being.
– Do not believe anything merely because presumption is in its favor, or because the custom of many years inclines you to take it as true.
– Do not believe anything merely on the authority of your teachers and priests.
– But, whatever, after thorough investigation and reflection, you find to agree with reason and experience, as conducive to the good and benefit of one and all and of the world at large, accept only that as true, and shape your life in accordance with it.
The same text, said the Buddha, must be applied to his own teachings.
– Do not accept any doctrine from reverence, but first try it as gold is tried by fire.
If you do not find an intelligent companion, a wise and well-behaved person going the same way as yourself, then go on your way alone, like a king abandoning a conquered kingdom, or like a great elephant in the deep forest.
Therefore, be ye lamps unto yourselves, be a refuge to yourselves. Hold fast to Truth as a lamp; hold fast to the truth as a refuge. Look not for a refuge in anyone beside yourselves. And those, who shall be a lamp unto themselves, shall betake themselves to no external refuge, but holding fast to the Truth as their lamp, and holding fast to the Truth as their refuge, they shall reach the topmost height.
All that we are is the result of what we have thought. If a man speaks or acts with an evil thought, pain follows him. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense.
Beings
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