MINGON Personal dreamtime love shines like a LIGHT ~ NOUMENA ONE - TopicsExpress



          

MINGON Personal dreamtime love shines like a LIGHT ~ NOUMENA ONE Principle whose Unity admits not of multiplication, change or form In its most non-dualistic form, existential freedom comes only from realization of the true man: If you want to freely live or die, go or stay, to take off or put on [your clothes], then right now recognize the man who is listening to my discourse. He is without form, without characteristics, without root, without source, and without any dwelling place, yet is brisk and lively. (Discourse XIV) Freedom arises when we recognize who we really are -- and in our normal way of being, it is shattered when we think, speak, and act from habitual identification with body/mind phenomena. The process of such identification, this thirst for becoming (a deeply insightful teaching of the Buddha himself), is manifest in the endless stream of our personal tendencies, divided neatly by Buddhists into the triad of desire, aggression, and ignorance. When we realize ourselves to actually be this free inner agent, then we become that freedom itself. In the chronicle of Lin-chis rugged teaching, we see a beautiful example of action without hesitation. His wild ways -- shouting, beating, knocking over tables, and so on — is but skillful means in accordance with clarity, without fixed root. The true man, ever and always, is free and unperturbed. In Discourse XVIII, we hear a teaching which sounds curiously like the Chinese Taoist, Chuang Tzu: Only you, the follower of the Way right now before my eyes listening to my discourse, [only you] enter fire and are not burned, enter water and are not drowned, enter the three hells as though strolling in a pleasure gardens, enter the realms of the hungry ghosts and the beasts without suffering their fate. How can this be? There are no dharmas [genuine objective phenomena] to be disliked. Actually, this is a very radical statement, and begins to undercut Lin-chis own previous teaching. Such self-dismissal, and awareness of the relativity of all conceptual teaching, no matter how clear, is the hallmark of the Chan school. It is the essence of what constitutes living Zen as opposed to dead Zen — the latter, being that old finger pointing to the moon. Words may be able to point us to the goal, but pondering their intellectual matter is surely not the goal itself. Two ideas stand out here. First, the true inner Way-man is utterly non-physical, formless, and beyond all phenomenal activity. Thus, that One can never be burned, drowned, or in any other way essentially affected by physical conditions. youtu.be/kFxPy-uS_h8 buddhanet.net/lin-chi.htm
Posted on: Thu, 20 Nov 2014 23:48:44 +0000

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