Tuesday, 30 November 2010

Buddha on The Exalted [THE END]


Ingredients:
Sayings of Buddha on "The Exalted".
Rendered in haiku form.

This is twenty-sixth and last in the series!

The image is "Lux in Tenebris" by Evelyn De Morgan.


Directions:
Cut the stream of lust
That binds you to your desire.
Trace it to its source.

When you cut the thread,
The conditioned world dissolves
And all becomes clear.

The exalted one
Established in the two truths
Breaks illusion’s chains.

He knows what's skilful,
And he knows what's unskilful
And he goes beyond.

Through meditation,
Training in calm and insight,
The two become one.

There is no this shore,
No other shore, free from wrongs,
For the exalted.

Practicing alone,
Clean and pure, he meditates.
His work has been done.

No subject-object,
He reaches the highest goal,
Free from dishonour.

The sun is brilliant
By day, the king resplendent,
But he shines always.

Silver is the moon
By night, gold the awakened
In meditation.

But Buddha’s splendour
Shines at all times, day and night,
Surpassing all lights.

He is exalted
Who rids himself of evil,
Strife and distraction.

To strike him is wrong
And shameful, yet if assailed,
He takes no offence.

More shameful is he
Who does not restrain anger
And returns a blow.

The more one protects
The mind from harmful intent,
The less one’s sorrow.

He does no evil,
Restrained in the three aspects:
In deed, word and thought.

Honour your teacher,
Who enlightened you like fire,
For his sacrifice.

He is exalted,
Not on account of his line,
Birth or matted hair.

Only through the Truth,
And the way of purity
Is he exalted.

Why do you sit there,
O foolish one, hair tangled,
Mind ragged with lust?

Why wear a deer skin
When inside is a forest
Which you never clean?

He is exalted,
Who wears rags and meditates,
His veins standing out.

He is exalted,
Not because his mother is,
Though born from her womb.

Through his own effort,
Pure and without attachments,
He is exalted.

Having cut all bonds,
He is fearless and boundless,
Without trace of sin.

He clings to nothing.
Like drops on a lotus leaf,
Pleasures fall away.

Like a mustard seed,
Balancing on a needle,
Desires are fleeting.

He is exalted,
Who lays down sorrow’s burden
And lives without sin.

He sees depths profound,
And discerning right from wrong,
Gains the highest peak.

The exalted cut
The strap, the thong and the cord
And unbolt Truth’s door.
 

Patient, he endures
Insults, beating or prison
And feels no anger.

With strength of patience,
Greater than an army’s might,
Resigned, he conquers.

He never angers,
Keeps his vows and frees his will,
This body his last.

He lingers not with
Settler or nomad, but lives
Alone with few wants.

Renouncing violence,
He does not kill nor cause death
Of life, pure or not.

Peaceful and detached,
Among the hostile or armed,
He bears no rancour.

Like a mustard seed
Lust, hate, pride and false piety
Slip the needle’s point.

He is never harsh,
His words kind, helpful and true,
They offend no-one.

Nothing does he take,
Not given him, good or bad,
Long, short, great or small.

He has no desire
For this world or for the next,
Free from lust and sin.

Free from lust, he sees
The four noble truths and holds
No shadow of doubt.

Beyond worldly ties,
Good or bad, he’s wholly pure
And free of sorrows.

He is pure and calm
Like the moon in a clear sky,
Not craving selfhood.

He has crossed the swamp
Of passion, the road of sin,
The ocean of life.

Out of the darkness,
Having crossed illusion’s flood,
He’s reached the far shore.

In calm and insight,
Free from grasping or doubting,
He has found true peace.

He has extinguished
All taste for homely pleasures,
Resolute his will.

To become seeker,
He has given up the world.
Clear, he passes on.

Earth does not bind him,
Nor do pleasures from heaven,
For nought can bind him.

He gives up pleasure
And he gives up discontent
To find inner peace.

He knows in detail
How things rise and pass. Detached,
He sees the four truths.

His destination,
Neither gods nor men can know,
For he has woken.

He carries no past,
Nor waits no future in the
Undying present.

Fearless as a bull,
Noble, whole-hearted and pure,
He has conquered all.

He knows former lives,
He sees into all the worlds,
His line is ending.

But he’s exalted
Beyond heaven, beyond hell,
For he is awake.

He has accomplished
All that he had come to do
And now he is one.

Sunday, 28 November 2010

Buddha on The Seeker


Ingredients:
Sayings of Buddha on "The Seeker".
Rendered in haiku form.

This is twenty-fifth in the series.

The image is "Angel" by the American painter Abbott Handerson Thayer.


Directions:
Master of each sense,
It is good to know what you
See, hear, smell and taste.

Control your body,
Speech and mind, for through restraint,
Seekers end sorrow.

Mastering the hand,
The foot, the speech, the whole self,
You find contentment.

Delighting alone
In calm and insight practice,
They call him Seeker.

He is measured, wise,
Mind composed, expounding Truth,
His words like honey.

He abides in truth,
His joy, his practice, his mind
Blessed by truth’s virtue.

Don’t disdain your lot,
Nor envy others their gains,
Or you lose focus.

Be grateful your lot,
However little, and live
Pure and diligent.

One who’s not attached
To the mind-and-body form
Is a true seeker.

He does not think “I”
Or “mine”, nor mourns for his loss,
Knowing all will pass.

Kind and devoted
To Buddha’s way, you’ll find Calm
Unconditioned Bliss.

Bale out the water.
The empty boat sails smoothly,
Free from lust or hate.

Five things you will cut,
Five you give up, five you grow,
To free the five bonds.

Selfishness and doubt,
Hypocrisy, lust and hate.
These five things you cut.

Five you give up: birth,
Body and soul, restlessness
Conceit and darkness.

With faith, energy,
Mindfulness, concentration
And wisdom you grow.

Free from lust and hate,
Delusion, pride and wrong views,
You break the five bonds.

Master of the fives,
He who’s crossed the river’s flood,
They call him Knower.

Meditate, mindful,
Not lost to pleasure’s suffering
That cries out, “Enough!”

With wisdom comes calm,
With calm comes wisdom. With both,
You are close indeed.

Alone, mind at peace,
Seeing truth, you feel the heart
Of joy transcendent.

Observe this moment!
Enjoy how things rise and pass.
This is wise practice.

Begin by mastering
Your senses, your contentment
And your moral code.

Find friends pure and bright.
Be yourself a kind good friend.
Through joy, end sorrow!

As the jasmine plant
Sheds its withered flowers, you too
Should shed lust and hate.

Graceful, free from want,
Calm in body, speech and mind,
They call him Peace-Man.

Examine, reproach,
Encourage, and teach yourself,
Your own mindful guard.

Be your own refuge!
How could another be so?
Your peace lies with you.

Take care of yourself
As a horse dealer takes care
Of his favourite horse.

Through gladness and faith
In Buddha’s way, you’ll find Calm
Unconditioned Bliss.

Even one who’s young,
If devoted, lights the world
With Buddha’s teaching.

May you too shine forth
Upon the way, like the moon
Rising from the clouds.

Saturday, 27 November 2010

Buddha on Desire


Ingredients:
Sayings of Buddha on "Desire".
Rendered in haiku form.

This is twenty-fourth in the series.

The image is "La Pia de’ Tolomei" by Dante Gabriel Rossetti inspired by a reference in Dante's Purgatorio.

 



Directions:
Should you sleep, desire
Will grow and suffocate you
Like a forest vine.

Like a chimpanzee,
You jump and swing, tree to tree,
Seeking out new fruit.

Drowning in desire,
Your sorrows swell in this world
Like grass after rain.

Drown this strong desire
And sorrow drops like droplets
From a lotus flower.

So, dear gentlemen,
Who are gathered here today,
Dig up sorrow’s roots.

Cut away the grass
That obscures the fragrant root
And crush its fragrance.

Don’t let death break you
Time and again like the floods
Break the helpless reeds.

If the roots hold firm,
A felled tree may grow again,
So too with sorrow.

Thirty-six streams flow
Each tempting to your senses
To sweep you away.

Vain imaginings,
Fantasies born of passion,
Beware their wrong views.

Thirty-six streams flow.
If you're seduced by their charms,
They’ll swallow you up.

Six doors, six objects,
When you see desire fixing,
Burn it with insight.

Beset by desire,
Man’s craving becomes his joy,
His joy, his craving.

Hunters of pleasure
Find themselves like hunted hares
Caught by their own lust.

Like the hunted hare
Who wishes back its freedom,
Burn the roots of lust.

Out of the hollow,
You find yourself on the path.
Why do you rush back?

Desire's a hollow.
Why would one who was once free,
Give up his freedom?

Iron, wood and rope
Do not bind as strong as love
For gems, kids and wife.

Love for lady fair,
What more beautiful desire?
Yet hard to escape.

The wise break all bonds
That tempt desire with pleasure
And renounce the world.

Oh, slave of desire!
Poor spider, caught in its web,
Can you leave the stream?

Give up past, future,
Here to the unconditioned,
Beyond life and death.

Watch your lustful thoughts.
Observe your passionate feelings.
What draws in your gaze?

Careful what you wish,
Lest wishes become stronger
And become desires.

The wise calm their thoughts,
Meditate on their feelings,
And Truth sets them free.

The enlightened one,
Free from fears, desires and wrongs,
Strips life’s rose of thorns.

Free from attachments,
Knowings meanings, groups and lists,
He’s the ultimate.

I’ve overcome all.
I know all. I am detached,
Free from evil roots.

I’ve given up all,
Seen for myself the four truths,
Who then has taught me?

Truth exceeds all gifts,
Supreme in taste and delight,
Clearing all desire.

Wealth harms the foolish
Who, thirsting for it, destroy
Themselves and others.

Wealth harms not the wise,
Who seek only the far shore,
So do not taste it.

Weeds damage the crop,
But water crops free from weeds
And the yield is good.

Lust damages all,
But give to those free from lust,
And the yield is good.

Hate damages all,
But give to those without hate,
And the yield is good.

Weeds spoil fertile fields,
But sow the field without weeds,
And the yield is good.

Ignorance spoils all,
But give to the sagacious,
And the yield is good.

Avarice spoils all,
But give to the generous
And the yield is good.

Tuesday, 23 November 2010

Buddha on The Elephant


Ingredients:
Sayings of Buddha on "The Elephant".
Rendered in haiku form.

This is twenty-third in the series.

The image is Babar.


Directions:
Like the elephant,
Withstanding arrows of war,
So I shall endure.

Strong as elephants,
Steadfast like trees in water,
We shall not re-move.

Many lack morals
So to withstand oppression
You must be well-trained.

The trained elephant
Is the noble seat of kings,
Abiding in peace.

Mules, horses from Sindh
And elephants are noble
When tamed – man more so.

No means of transport
Can take you to the pure land,
None but your tamed self.

Great Dhanapala
In a rut goes wild, won’t eat
And yearns for his home.

The stupid in sloth
And gluttony fall asleep
Like ignorant pigs.

In the past this mind
Wandered as and where it liked
At its own pleasure.

Now I’ll tame this mind
With wisdom as a keeper
Tames an elephant.

Arise and delight
In mindfulness and guard well
Your mind from the mud.

Like the elephant
That pulls itself from a rut,
Make a great effort.

If one finds a friend
Wise, virtuous, steadfast and true,
One should live with him.

Joyful and mindful,
One overcomes all dangers
In good company.

If one has no friend
Wise, virtuous, steadfast and true,
One should live alone.

Alone like the king
Who relinquished his kingdom,
Live in the forest.

Like the elephant
Matanga, who roams alone,
Live in the forest.

Better live alone,
Carefree, doing no wrong, than
In bad company.

Without fellowship,
One should live without burden,
Free like Matanga.

It’s good to have friends
Who help you in need, happy
To see you happy.

It’s good to make do
With what is available
And be contented.

It’s good to be just,
Free from regret at life’s end,
Rid of all sorrow.

In this world, it’s good
To dote upon one’s mother
And serve one’s father.

In this world, it’s good
To provide food and shelter
For wisdom and grace.

It’s good till old age
To have virtue and strong faith,
To stay ever true.

Saturday, 20 November 2010

I Will Stay (Pema Chödrön)

 

This is third in the series of Chödrön-based teachings accompanied by Chopin.

In the last post, we discussed the three lords of materialism, three kinds of attachment which obstruct the awakening of bodhicitta, the subject of the first post. In this post, we discuss what it means to stay with our thoughts, feelings and experiences, the four qualities of maitri, and the use of training slogans to help us.

Sitting meditation, also known as mindfulness-awareness practice, is the foundation of training for the bodhicitta-warrior. Sitting cultivates loving-kindness and compassion, the relative qualities of bodhicitta – it cultivates unconditional friendliness for ourselves and parts the curtain of indifference that separates us from the suffering of others. In addition, through getting closer to our thoughts and feelings and getting in touch with our bodies, through opening to ourselves, our inner voice and self-confidence, we also open to gaps in our internal dialogue, moments of relaxed open-ended awareness without clutter, moments of unconditional bodhicitta. But there is no guarantee that sitting will do this. If we use meditation to reinforce the barriers of our false beliefs, then we could practice for years without penetrating our hearts and minds. This would be of little benefit. It would be wise for us to ask then…
Q. Why do you meditate?

Happiness? Freedom? Peace? Wholeness?

It is sometimes said that to make peace in the world, you must first make peace within yourself. But trying to fix ourselves is not helpful. It implies struggle and self-denigration. Denigrating ourselves is probably the major way we cover over bodhicitta. Self-improvement can have temporary results, but lasting transformation occurs only when we honour ourselves as the source of wisdom and compassion. Without the complete direct acceptance of ourselves, which we call maitri, renunciation of old habits becomes abusive.

There are four qualities of maitri that are cultivated when we meditate: steadfastness, clear seeing, experiencing our emotional distress, and attention to the present moment.

Steadfastness – meditation strengthens our ability to be steadfast. No matter what comes up, aching bones, boredom, falling asleep, or the wildest thoughts or emotions, we develop a loyalty to our experience. Though we might consider it, we don't run screaming out of the room. Instead, we acknowledge that impulse as thinking, without labelling it right or wrong. This is no small task. Never underestimate our inclination to bolt when we hurt. We're encourages to meditate every day, even for a short time, to cultivate this steadfastness with ourselves. Meditation isn't about getting it right or attaining some ideal state. It's about being able to stay present with ourselves.

One aspect of steadfastness is simply being in your body. When you first sit down, relax and do a body sweep to get in touch with what's going on, bringing awareness to every part of the body. If there's tension somewhere, stop and rest your awareness there for a few breaths before moving on. You can reconnect with your body like this when it occurs to you, maybe once or twice during in a sitting session. Then return to the technique.

In meditation, we discover our inherent restlessness, in body and mind. We derive security in memories, fantasies and plans. We don't want to stay with the nakedness of our present experience. These are the times when only gentleness and a sense of humour can give us the strength to settle down. In short, the instruction is "Stay… stay… just stay". Training with kindness in humans like in animals results in flexibility, confidence and the ability to not become upset when situations are unpredictable or insecure. Restlessness? Stay! Discursive mind? Stay! Fear and loathing? Stay! Knees, back? Stay! What's for lunch? Stay! I can't stand this any longer! Stay! That is how to cultivate steadfastness.

Clear seeing – After we've been meditating a while, it's common to feel we're regressing rather than waking up. Clear seeing is another way of saying that we have less self-deception, but it comes as an aspect of self-compassion, of maitri. We begin to see our defence mechanisms, our negative beliefs, our desires and expectations, but also our kindness, bravery and wisdom. Although we still associate the walls we've erected with safety and comfort, we also begin to see them as restriction. This is the beginning of the warrior way, stepping out from our familiar world.

Experiencing our emotional distress – Transformation only occurs when we remember breath by breath, year after year, to move towards our emotional distress. Trungpa Rinpoche describes emotion as a combination of existing energy and thoughts. Emotion can't proliferate without our internal conversations. Label the thoughts "thinking", and let them go. But below the thoughts, something remains – a vital, pulsating energy. There is nothing wrong or harmful about that underlying energy. Our practice is to stay with it, experience it, leave it as it is.

There are certain advanced techniques in which you intentionally churn up emotions by thinking of people or situations that make you angry or lustful or afraid, then let the thoughts go and connect directly with the energy, asking yourself, "Who am I without these thoughts?" What we do with standard meditation is simpler, but equally daring. When emotional distress arises uninvited, we let the storyline go and abide with the energy. This is a felt experience. We can feel the energy in our bodies. If we can stay with it, neither acting it out nor repressing it, it wakes us up. (People often say, "I fall asleep all the time in meditation. What shall I do?" There are lots of antidotes to drowsiness, but my favourite is, "Experience anger!"

Not abiding is a predictable human habit. Acting out and repressing are tactics we use to get away from our emotional pain. Many of us when angry seesaw between expressing rage and guilt. In Vajrayana Buddhism it is said that wisdom is inherent in emotions. When we struggle against our own energy we are rejecting the source of wisdom. Anger without the fixation is none other than clear-seeing wisdom. Pride without fixation is experienced as equanimity. The energy of passion when it’s free of grasping is discriminating awareness wisdom.

In bodhichitta training we also welcome the living energy of emotions. When our emotions intensify what we usually feel is fear. This fear is always lurking in our lives. In sitting meditation we practice dropping whatever story we are telling ourselves and leaning into the emotions and the fear. Thus we train in opening the fearful heart to the restlessness of our own energy. We learn to abide with the experience of our emotional distress.

Attention to the present moment – Another factor we cultivate in the transformative process of meditation is attention to this very moment. We make the choice, moment by moment, to be fully here. Attending to our present-moment mind and body is a way of being tender toward self, toward other, and toward the world. This quality of attention is inherent in our ability to love.

Coming back to the present moment takes some effort but the effort is very light. The instruction is to "touch and go". We touch thoughts by acknowledging them as thinking and then we let them go. It’s a way of relaxing our struggle, like touching a bubble with a feather. It’s a nonaggressive approach to being here.

Sometimes we find that we like our thoughts so much that we don’t want to let them go. Watching our personal video is a lot more entertaining than bringing our mind back home. There’s no doubt that our fantasy world can be very juicy and seductive. So we train in using a "soft" effort, in interrupting our habitual patterns; we train in cultivating self-compassion.

So to answer our Question... We practice meditation to connect with maitri and unconditional openness. By not deliberately blocking anything, by directly touching our thoughts and then letting them go with an attitude of no big deal, we can discover that our fundamental energy is tender, wholesome, and fresh. We can start to train as a warrior, discovering for ourselves that it is bodhichitta, not confusion, that is basic.

In all activities, train with slogans! In the midst of confusion, it is knowing to pause and apply our wisdom to the way we live. For example, "always meditate on whatever provokes resentment". Once familiar with this, and knowing it, this slogan will spontaneously pop into our mind before we act out our resentment and remind us instead to stay with the emotional energy. Instead of falling prey to a chain reaction, we catch ourselves. "If you practice, even when distracted, you are well-trained." As we practice, begin to know the difference between our fantasy and reality. Become aware of when we start to tighten or retreat. "Of the two witnesses, hold the principal one." We're the only one who knows the full truth about ourselves, so we must take responsibility, and there's no running away from this responsibility. In all activities, not just when things are going well or badly, train with slogans, and remember, "Don't try to be the fastest.", "Abandon any hope of fruition." and "Don't expect applause."!

Can we give a hand to Pema Chödrön for another brilliant exposition?

Video: Chopin's Fantasie Impromptu played by Valentina Igoshina

More on the lojong slogans of Atisha, which Chödrön refers to, can be found at this site:

The blog originally appeared on Buddhist Travelers.

Existential Haikus

“Who am I?” she asked.
“Who am I?”, the echo answered,
And she understood.

“What is my purpose?”
“Purpose, purpose,” came the echo,
To infinity.

A thousand sunbeams
Lit her face and reminded her
Of nature's answer.


She smiled and smiling,
Awoke to what she always knew
And blessed her echo.

Her echo saw her
And being her true reflection
Made a silent wish.


What became of her?
No-one knows, but her quiet prayer
Echoes through her smile.


When you see that smile, 
You too will be reminded to
Wrap the world in joy.

 
—okei
__________________________
The image is "Woman in front of the Setting Sun" by Caspar David Friedrich.

Thursday, 18 November 2010

Buddha on The Dark


Ingredients:
Sayings of Buddha on "The Dark".
Rendered in haiku form.

This is twenty-second in the series.

The image is "Nymphs and Satyr" by the French painter William-Adolphe Bouguereau.


Directions:
Liars find darkness,
As do all evil-doers
Who deny the truth.

Lies about oneself,
Lies about others, both lead
Into the dark world.

Though up to their necks
Dressed in yellow, many monks
Have evil natures.

Lacking self-control
In thought, word and deed, many
Suffer for their sins.

Better to swallow
Red-hot lumps of molten iron
Than fruits of deceit.

If you lack morals
And restraint, better to burn
Than accept alms-food.

Four misfortunes fall
Upon the man who makes love
With another’s wife.

He who’s unmindful
Of right conduct acquires faults
Of the wicked man.

The wicked lose sleep.
They fall into disrepute
And suffer darkness.

Losing character,
And fearing retribution,
Sinful joy is short.

Just as a grass blade
May cut one’s hand, so small slips
May drag a monk down.

An act that is quick,
Careless, corrupt or dubious
Is not of much use.

Whatever you do,
Do it well and firm and strong,
All your heart in it.

With resolution,
Follow through to the end, for
Slackness scatters dust.

The evil deed hides
In fear of its discovery
And causes torment.

The good deed hidden
Is a light behind a veil
That brings only joy.

Better do nothing
Than evil which you’ll regret,
But best to do good.

Like a border town,
Guard yourself within, without
And seize this moment.

Do not pass the time,
For those who miss the moment
Fall into darkness.

Feel shame where shame’s due
And not for things unshameful.
Wrong views bring darkness.

Feel fear in danger
And not where there’s no danger.
Wrong views bring darkness.

Don’t imagine wrongs.
Know what’s truly wrong and rise,
Happy in right views.