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Thursday, 23 August 2018 15:52


"The Buddha's true dharma body is just like space.
Manifesting its form according to circumstances,
It is like the moon in water."

This  passage from the Nirvana Sutra talks about the relation between the particular and the universal, the concrete and the spiritual. And, by necessary implication, how we should practice.

"The Buddha's true body is just like space": space is boundless. It extends everywhere. It is not the air. It is not like water. When objects appear, when people appear, they don't displace space; because there is nowhere that space doesn't reach, there is nowhere extra for it to go to.

So the person, from this perspective, is both person and space. John, Michael, Anne, Rachel, Buddha.

We do not require to exclude the personal, the particular, the phenomenal to attain the universal, that is delusion. The particular is the universal. And vice versa.

"It is like the moon in water" : the moon is a common metaphor for enlightenment, Buddha. And water is a common metaphor for the mind.

Moonlight and water completely interpenetrate each other. It is not that there is a moon, standing somewhere apart, casting its secondhand light upon the water. No. The moon is in the water.

That being so, do not hate or love the thoughts, emotions, sensations and reactivity which arise from moment to moment. They are not clouds obscuring the sky, they are the sky.

Because just this is everything.

 

 

Last Updated on Thursday, 23 August 2018 15:58
 
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Thursday, 23 August 2018 15:49


In our practice, the breath is absolutely essential.

We are scrupulous about posture because when we sit upright and balanced, the breath is liberated.

The breath is central not because it relaxes and settles us; although it does, obviously.

It is essential because it clarifies our nature.

If we pay attention to the actual experience of breathing - not a conceptual one - we realise there is nowhere that our breath doesn't reach.

It's as if our breath is this dynamic vast moving space at our centre.

And the body is draped around it. 

We are not this body in space. We are space.

There is no clear divide between the space inside and the space outside.

So to actualise this space inside us is to actualise all space; not as something abstract but as

the space between us.

 

 

Last Updated on Thursday, 23 August 2018 15:50
 
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Thursday, 23 August 2018 15:45


The koan stories recall the words between teachers and students, but a person is missing.

That person is the relational space between the teacher and the student.

We could call this space the true, momentary teacher

It's not that this third person simply exists in the gap between the teacher and student, but rather that both teacher and student exist within this third person; this relational, alive space

Similarly we are not eleven people each pursuing our personal practice; there is a 12th person here.

The space between us. The space which contains us, which lifts us up into being

When people talk of the Dharmakaya, the Universal Buddha-body, they don't mean something conceptual, they mean just this -

 

 

 

Last Updated on Thursday, 23 August 2018 15:45
 
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Thursday, 23 August 2018 15:29

 

Master Rinzai said that there is a true person of no rank, always entering and leaving, through our face.

It is tempting to interpret this as fantastical or symbolic, rather than a description of actual experience.

Note that he didn’t say the heart - which extends everywhere - but the face.

People often imagine that underneath all our conditioning is a true person, and the purpose of spiritual practice is to get there, but Rinzai’s expression is entirely contrary to that. The true person is not you. They are not someone else.

It is as if metallic casts of our masks were suspended in Emptiness, like wind chimes.

 

 

 

Last Updated on Saturday, 25 August 2018 09:55
 
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Thursday, 23 August 2018 14:56


The most important thing when we start to practice is to have faith.

Not faith in Buddhism or a set of ideas, but faith in our own sincerity, in our sincere practice.

When we start it's often as if everything which arises within experience is like a smoke or fog or noise; obscuring reality, choking, deafening or distracting us; and we wish rid of it.

But what we need to understand is that everything is reality, all of it. Give each thing space and see it so.

Our task is not to empty the mind, but to make it vast.

 

 

 

Last Updated on Thursday, 23 August 2018 15:01
 
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