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Posts Tagged ‘heart-mind’

Consider movement stationary
and the stationary in motion,
and both the state of movement and the state of rest disappear.
When such dualities cease to exist
oneness itself cannot exist.
To this ultimate finality
No law or description applies.
For the unified mind in accord with the way
all self-centered striving ceases.
Doubts and irresolutions vanish
and life in true faith is possible.
With a single stroke we are freed from bondage;
nothing clings to us and we hold to nothing.
All is empty, clear, self-illuminating,
with no exertion of the mind’s power.
Here thought, feelings, knowledge, and imagination
are of no value. [1]

Faith in Mind is filled with opportunities for us to read and contemplate on the Buddhist principle of the dangers of picking and choosing. These verses help us look at the dualities in our lives and thoughts and the bondage that is created by them.

In the Shambhala Dictionary of Buddhism and Zen (1991) it says this about Seng-ts’an the author of Faith in Mind:

Hardly any details are known of the life of the third patriarch [Seng-ts’an]. There are however, many legends about him and his meeting with Hui-k’o. According to one of these legends Seng-ts’an was suffering from leprosy when he met the second patriarch. Hui-k’o is supposed to have encountered him with these words “You’re suffering from leprosy; what could you want from me?” Seng-ts’an is supposed to have replied, “Even if my body is sick, the heart-mind of a sick person is no different from your heart-mind (page191).” [2]

Which brings us right back to the importance of remembering the difficulties that accumulate in our lives when we are picking and choosing. “For the unified mind in accord with the way all self-centered striving ceases and doubts and irresolutions vanish and life in true faith is possible. With a single stroke we are freed from bondage…”

Unity minister and teacher H. Emilie Cady in her wonderful book, Lessons in Truth, named her very first chapter “Bondage or Liberty, Which?” She writes:

Every man must take time daily for quiet and meditation. In daily meditation lies the secret of power. Watch carefully, and you will find that there are some things, even in the active unselfish doing, that would better be left undone than that you should neglect regular meditation.

No person, unless he has practiced it, can know how it quiets all physical nervousness, all fear, all oversensitiveness, all the little raspings of everyday life—just this hour of calm, quiet waiting alone with God. Never let it be an hour of bondage, but always one of restfulness (pages 23-25). [3]

As you can see meditation is practiced in some form in all religions around the world. Use of a meditation practice to help us quiet the mind is a healthy self-loving process. In the quiet mind we stop the picking and choosing and are free of its bondage. Those musings have no value at all when we are sitting in the silence. As Seng-ts’an says, “Here thought, feelings, knowledge, and imagination are of no value.”

And so our lives become easier and more fulfilling. Self-love and neighborly love can be found without picking and choosing in our time of quiet meditation. As Seng-ts’an said, “Even if my body is sick, the heart-mind of a sick person is no different from your heart-mind.”

Shambhala Dictionary defines the “heart-mind thus:”

In Zen it means, depending on the context, either the mind of a person in the sense of all his powers of consciousness, mind, heart, and spirit, or else absolute reality—the mind beyond the distinction between mind and matter, self-nature, or true nature (page 118).” [4]

The heart-mind melds together in meditation without picking and choosing, simply sit and watch what happens as your “true nature” quietly appears and disappears.

In gassho,

ingassho

Shokai

[1] Osho (2014) Hsin Hsin Ming, The Zen Understanding of Mind and Consciousness. Osho International Foundation

[2] Shambhala Dictionary of Buddhism and Zen, 1991. Boston: MA

[3] Cady, H. E. (1995) Complete Works of H. Emilie Cady. Unity Books. Unity Village: MO

[4] Shambhala Dictionary of Buddhism and Zen, 1991. Boston: MA

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All spheres, every sense and field,
Intermingle even as they shine alone, interacting even as they merge,
Yet keeping their places in expression of their own.

Shunryu Suzuki Roshi (1999) wrote:

“The Sandokai’s words are also double-edged. One side is interdependence (ego) and one side is absolute independence (fuego). This interdependency goes on and on everywhere, and yet things stay in their own places. That is the main point of the Sandokai (510).[1]

That is why we are calling it “relative and absolute” not one, not two, not either, but both as the above lines of the poem/sutra describe. And so in this world we use everything in the relative world (light/San) that we can see, hear, taste and touch on the physical plane and we live at the same time in the absolute (darkness/Do) the oneness where there is no differentiation.

Shohaku Okumura in his book Living by Vow uses the example of our five senses to illustrate this point.

Eye is eye, ear is ear, and nose is nose. They have different functions and shapes. They cannot replace each other. If we lose our eyes, we can’t see. If we lose our nose, we can’t smell. But in a universal sense they are not independent; none of them have self-nature. They are really interdependent. And yet in our commonsense way of seeing the world, eye is eye, nose is nose, tongue is tongue. Individuality and universality always coexist, and neither side should be negated or ignored. We should always try to see reality, all beings, and our lives from both perspectives. (page 227)[1]

So when looking at your life do not look through a monocular lens but through a binocular lens where you see both the relative and the absolute for one cannot exist without the other. If we see life through this mono vision we will be confused and upset as the world outside does not comport with the world inside us. This causes stress, fear, anxiety, and confusion in our minds and bodies and can lead us to frustration in our practice and in our relations at work, at home, and at play.

Parallax is a word in science that means “a displacement or difference in the apparent position of an object viewed along two different lines of sight.” Wikipedia gives the example of sitting in your car and looking at the old fashioned speedometer straight on and seeing the car going 60 miles per hour. While your mom sitting next to you in the passenger seat sees a different speed and will chastise you for going too fast and will warn you about the cost of getting a speeding ticket.

So the Sandokai is asking each of us to see life through the relative and the absolute, to move and adjust our vision, our life, our sitting, and everything from both points of view. It asks us to see our actions and thoughts as “interdependent” while at the same time being “independent.” My thoughts are not your thoughts, yet all thoughts ultimately align in the interdependency of all things.

How many times have your thoughts and someone else’s thoughts been exactly the same and spoken simultaneously? An example would be: You were thinking of calling your friend to invite him or her to lunch at your favorite restaurant. You reach for the phone, as you do it rings and it is him or her calling you to ask you to go to lunch at that same exact restaurant. What are the changes of that in an independent world? What are the chances of that in an interdependent world?

You might say “fuego” has occurred. Fuego “is a manner of ‘doing’ that is not premeditated but rather arises as an instantaneous, spontaneous reaction to given circumstances,” such as hunger for lunch at your favorite restaurant with your favorite friend! And still your hunger is yours and hers is hers.

And thus this brings us back to our verse:

All spheres, every sense and field,
Intermingle even as they shine alone, interacting even as they merge,
Yet keeping their places in expression of their own.

We are both independent individuals as we shine in our own singularity and yet we are all one in the same as we merge in our interdependence. Be mindful of your thoughts and conversations this week. Let me know how it felt when you realized that you were treating someone as the “other” or “independent being” and how it felt when you were treating someone as the “same” or “interdependent being.”

When we treat them as an “interdependent being” we just may call each other simultaneously to enjoy a meal at our favorite restaurant!

Chew on that for a week and let me know how it if feels and tastes!

In gassho,

ingassho

Shokai

Fuego, literally “doing by not doing” Zen expression for intentionless action, which leaves no trace in the heart-mind of the one acting, as is the case with profound enlightenment. It is a manner of “doing” that is not premeditated but rather arises as an instantaneous, spontaneous reaction to given circumstances. (The Shambhala Dictionary of Buddhism and Zen (1991) page 72.

[1] Suzuki, S. (1999) Branching streams flow in the darkness: Zen talks on the Sandokai. University of California Press: Berkeley, CA

[2] Okumura, S. (2012) Living By Vow A Practical Introduction to Eight Essential Zen Chants and Texts. Wisdom Publications: Boston MA

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