To: K-list
Recieved: 2000/05/16 12:38
Subject: Re: [K-list] Gardens was re: Fatima
From: Ben Holland
On 2000/05/16 12:38, Ben Holland posted thus to the K-list:
'whatever is here, that is there; what is there, the same is here; what ever
is not here, is not there;
He who seeth here as different, meeteth death after death.
'By mind alone this is to be realised, and then there is no difference
here.'
'But anguish crept upon me, even me,
Whenas I pondered in my little cell:
Ah me: how have I come into this evil road.
Into the power of craving have I strayed!
Brief is the span of life left to me;
Old age, disease, hang imminent to crush.
Now ere this body perish and dissolve,
swift let me be; no time have I for sloth.
And contemplating, as they really are,
The aggregates of life that come and go,
I rose and stood with mind emancipate!
For me the Buddha's words had come to pass'. __
- Mittakali, a
Brahmin Bhikkhunt
There is an older saying.
Do not let 'ignorance' cloak itself as bliss or illumination for then
emancipation has not been achieved.
X. THE TEN ERRORS
(1) Weakness of faith combined with strength of intellect
are apt to lead to the error of talkativeness.
(2) Strength of faith combined with weakness of intellect
are apt to lead to the error of narrow-minded dogmatism.
(3) Great zeal without adequate religious instruction is apt
to lead to the error of going to erroneous extremes {or follow-
ing misleading paths].
(4) Meditation without sufficient preparation through having
heard and pondered the Doctrine is apt to lead to the error
of losing oneself in the darkness of unconsiousness. [1]
[1] This refers to that mental chaos or delusion which is the
antithesis of the mental discipline acquired by right practice
of yoga under a wise guru's guidance.
(5) Without practical and adequate understanding of the
Doctrine, one is apt to lead to the error of religious self-conceit.
(6) Unless the mind be trained to selflessness and infinite
compassion, one is apt to lead to the error of seeking liberation
for self alone.
(7) Unless the mind be disciplined by knowledge of its
own immaterial nature, one is apt to lead to the error of
diverting all activities along the path of worldliness.
(8) Unless all worldly ambitions be eradicated, one is apt
to fall into the error of allowing oneself to be dominated by
worldly motives.
(9) By permitting credulous and vulgar admirers to congregate
about thee, there is liability of falling into the error
of becoming puffed up with worldly pride.
(10) By boasting of one's occult learning and powers, one
is liable to fall into the error of proudly exhibiting proficiency
in worldly rites. [1]
[1] No true master of the occult sciences ever allows himself to
boast or make public exhibition of his yogic powers. It is only
in secret initiations of disciples, as was the case with Marpa,
that they are shown, if at all. (See Milarepa, pp. 132-3, 154-5
,163.)
These are The Ten Errors.
THE TEN GREAT JOYFUL REALIZATIONS
(1) It is great joy to realize that the mind of all sentient
beings is inseparable from the All-Mind. [1]
[1] Or the Dharma-Kaya, the 'Divine Body of Truth', viewed as the
All-Mind.
(2) It is great joy to realize that the Fundamental Reality
is qualityless. [1]
[1] Qualities are purely sangsaric, ie. of the phenomenal universe.
To the Fundamental Reality, to the Thatness, no characteristics can
be applied. In It all sangsaric things, all qualities, all
conditions, all dualities, merge in transcendent at-one-ness.
(3) It is great joy to realize that in the infinite, thought-
transcending Knowledge of Reality all sangsaric differentiations
are non-existent. [1]
[1] In the Knowledge (or Realization) of Reality all partial or
relative truths are recognized as parts of the One Truth, and no
differentiations such as lead to the establishing of opposing
religions and sects, each perhaps pragmatically in possession of some
partial truth, is possible.
(4) It is great joy to realize that in the state of primordial
[or uncreated] mind there existeth no disturbing thought-process. [1]
[1] {Cf. pp. 89 [1], 153 [2].}
(5) It is great joy to realize that in the Dharma-Kaya
wherein mind and matter are inseparable, there existeth neither
any holder of theories nor any support of theories. [1]
[1] To the truth-seeker, whether in the realm of physical or of
spiritual science, theories are essential; but once any truth, or
fact, has been ascertained, all theories concerning it are useless.
Accordingly, in the Dharma-Kaya, or State of the Fundamental Truth,
no theory is necessary or conceivable; it is the State of Perfect
Enlightenment, of the Buddhas in Nirvana.
(6) It is great joy to realize that in the self-emanated
compassionate Sambhoga-Kaya there existeth no birth, death,
transition, or any change. [1]
[1] The Sambhoga-Kaya, or 'Divine Body of Perfect Endowment',
symbolizes the state of spiritual communion in which all Bodhisattvas
exist when not incarnate on Earth, similar to that implied by the
communion of saints. Like the Dharma-Kaya, of which it is the
self-emanated primary reflex, the Sambhoga-Kaya is a state wherein
birth, death, transitions, and change are transcended.
(7) It is great joy to realize that in the self-emanated, divine
Nirmana-Kaya there existeth no feeling of duality. [1]
[1] The Nirmana-Kaya, or 'Divine Body of Incarnation', the
secondary reflex of the Dharma-Kaya, is the Body, or Spiritual
State, in which abide all Great Teachers, or Bodhisattvas,
incarnate on earth. The Dharma-Kaya, being beyond the realm of
sangsaric sense perceptions, cannot be sensuously perceived.
Hence the mind of the yogin when realizing It ceases to exist
as finite mind, as something apart from It. In other words,
in the state of transcendent samadhic ecstasy wherein the
Dharma-Kaya is realized, finite mind attains to at-one-ment
with its Source, the Dharma-Kaya. Likewise, in the state of
the Nirmana-Kaya, the Divine and the Sentient, Mind and Matter,
Noumena and Phenomena, and all the dualities, blend in at-one-ment.
And this the Bodhhisattvas, when in the fleshly body, intuitively
feels; he knows that neither he himself, nor any sensuous or
objective thing, has a separate or independent existence apart
from the Dharma-Kaya. For a more detailed exposition of this
fundamental Mahayanic doctrine of the 'Three Divine Bodies'
(Skt. Tri-Kaya) the student is referred to The Tibetan Book
of the Dead, pp. 10-15.
(8) It is great joy to realize that in the Dharma-Chakra
there existeth no support for the soul doctrine. [1]
[1] The truths proclaimed by the Buddha are symbolized by the
Dharma-Chakra (the 'Wheel of Truth') which He set in motion when He
first preached the truths to his disciples, in the Deer Park,
near Benares. In the time of the Enlightened One, and long before
then, the animistic belief in a permanent ego, or self, in an
unchanging soul (Skt. atma), ie. in personal immortality, was
as widespread in India and the Far East as it is in Europe and
America now. He denied the validity of this doctrine; and nowhere
in the Buddhist Scriptures, or Dharma, of either Southern or Northern
Buddhism, is there any support for it.
(9) It is great joy to realize that in the Divine, Boundless
Compassion [of the Bodhisattvas] there existeth neither any
shortcoming nor any showing of partiality.
(10) It is great joy to realize that the Path to Freedom
which all the Buddhas have trodden is ever-existent, ever unchanged,
and ever open to those who are ready to enter upon it.
These are The Ten Great Joyful Realizations.
----- Original Message -----
From: <ckressATnospamaol.com>
To: <Kundalini-GatewayATnospamegroups.com>
Sent: Tuesday, May 16, 2000 9:07 PM
Subject: Re: [K-list] Gardens was re: Fatima
> In a message dated 05/16/2000 8:38:24 AM Pacific Daylight Time,
> divine_goddessATnospamhotmail.com writes:
>
> << That is why my heart is filled with peace when I view the world. It
> is why I see only peace and joy and perfection in my world around me.
> Yes, I do have see the homeless, the pain, the wars, the predictions
> of fear ad nauseaum and my personal screw ups. But I have no
> agreement within myself to maintain those projections. I would not
> think to interfere in the learning process of those beings around me.
> Others have created schools of learning which are so violent, lonely,
> destructive, painful or all of the above but I wont interfere in
> their journeys. Why not? >>
>
> Ahem, how can you claim to "see only peace and joy and perfection in my
> world around me" yet be so critically aware that "Others have created
schools
> of learning which are so violent, lonely,
> destructive, painful or all of the above"?
>
> << Well (shrugs shoulders)... it's not my job. It's not why I came here
> to this planet. It could be your job, but it's not my job, and it has
> taken me a long time to get rid of feeling guilty about not having
> that kind of job... Interventionists, interferers, crusaders,
> eh...it's all the same. And it's not to say they don't provide a good
> service, it's just not my job although I use to think it was...
> What is my job? My job is to fill my own inner garden.>>
>
> When the "beat" poet Allen Ginsberg became involved in meditation and
> spiritual pursuits, his social activist friends thought it was a cop out
and
> insisted he should devote his efforts toward outwardly benefitting the
world.
> His meditator friends advised him to drop all the activist stuff and
devote
> himself to developing his inner spiritual life. But Ginsberg saw no
> contradiction in continuing to do both kinds of work for the rest of his
> life. It doesn't have to be an either/or choice between concern for the
> world "out there" and attending to one's own inner growth. I see the
world
> as a reflection of me and myself as a reflection of the world. To me (and
I
> suspect to Ginsberg), anything that touches or calls to me is part of my
> garden and everything I do is part of my spiritual journey.
>
> El
>
>
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