Being is just this. We need nothing extra, nothing special. This is simple and straight-forward. There is no particular thing to concern your self with; still this seems difficult.
Truly, no self to forget. And yet, we all are sure of self, sure of constancy of self. Not as a theory but as the way we function in the world, the way we function with so-called others, the habits and reactions we live. We are sure of constancy of who and what we and they are. Exactly this results in problems and suffering. We have a practice expression, 'forget the self'. This is the practice life of 'walking in the void', as Master Tung-Shan says. Reacting out of confusion about this life that we are results in all sorts of suffering and harm. Suffering and harm because we see what is impermanent as permanent. Noticing 'wanting permanence' is itself practice, an aspect of seeing the belief of separate, fixed self.
In fact, you are completely free in the midst of life. There is nothing to try to get away from. And yet, we are not free. To walk in the void is diligently practicing to not hold onto beliefs and ideas, onto physical form. So, Tung-Shan says, 'Forget physical form and obliterate tracks'. That means forgetting tracks, forgetting habits of attachments, of body-mind. This is forgetting self and is being present. Not inside here as opposed to outside there; not outside there as opposed to inside here. Just doing the whole universe of this moment. Complete doing. Being nothing, we can be anything. This is our practice, intimacy being, giving self away.
So much of how we live, of what we do, is based on beliefs, thoughts, judgments, of a life of self and other. I am in here, everything else is out there, things are something separate. This includes a pernicious attitude and belief of duality, which, unfortunately, we often don't notice. So our functioning is about me going out in the world and doing things, the world's things doing to me. This separation includes judgments about whether I am the way I should be, whether the world is as it should be and so forth.
Not-two reminds us of what is so. Not-two is the way it is, the truth of our life. Only in self-forgotten are the ten thousand things functioning as me, I am functioning as the ten thousand things. There is no holding to separate me, no creating and maintaining dualism; so we can say the ten thousand things function as me. Exactly what we are doing right here can't be anyplace else. And yet, we try to be elsewhere. We get into all sorts of trouble because of judgments and should-haves and could-haves. 'If only I did such and such, I wouldn't be...' more of these poisonous words of permanence that we hold to. I don't say not to use the words but when you see the words arising out of tracks, out of habits of body-mind, take them as practice reminders. There are a number of different ways to practice with this. A simple way is to look 'Who shouldn't ? Who couldn't?' Or simply, 'Who says this?' Just turn it around and look. Or simply just be present, be exactly this moment.
To encourage us, Hakuin Zenji says, 'Don't try to enter, just don't exclude'. Don't remove yourself. Right here is where you are, can't be any place else. Nothing else is needed, the whole universe is just right here, everything that is needed is just right here.
By/ Elihu Genmyo Smith
Salam,
Cherine
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