There is something in each of you that you will only be able to perceive when you turn around. So how does one turn around? By nonseeking seeking, seeking without seeking.
Is the gate behind me?
This is precisely what people find hard to deal with or get into. How can you seek if you are not seeking? How can you not seek if you are seeking? If you only seek, how is that different from pursuing sounds and chasing forms? If you do not seek at all, how are you different from inert matter?
You must seek, and yet without seeking; not seek, yet still seek. If you can manage to penetrate this, you will then manage to harmonize seeking and nonseeking.
What is it for seeking and nonseeking to be in disagreement?
So it is said, "Nonseeking nonseeking--the body of reality is perfectly quiescent. Seeking seeking--responsive function does not miss. Seeking without seeking, nonseeking seeking--objects and cognition merge, substance and function are one." Therefore you find the three bodies, four knowledges, five eyes, and six spiritual powers all come to light from this.
Students must be able to turn around and search all the way through in this way before they can attain realization.
A seeker asked Yangshan, "What special pathway do you have? Please point it out to me."
Yangshan said, "If I said there is anything in particular or nothing in particular, I would confuse you ever more. Where are you from?"
The seeker said he was from such and such a place. Yangshan asked, "Do you still think of that place?"
The seeker replied, "I think of it all the time."
Yangshan said, "What you think of are the buildings, towers, and habitations, of which there are a variety. Now think back to what thinks--is there a variety of things there?"
The seeker replied, "There is no variety of things there."
Yangshan said, "Based on your perception, you have only attained one mystery. You have a seat and are wearing clothes; hereafter see for yourself."
The seeker said that the object of thought is varied, while the thinker is not varied. This view is biased; this is what prompted Yangshan to say he had only attained one mystery--his perception of the path was not accurate.
If you ask me, the object of thought, with a variety of buildings and houses, is in fact not various, while the unvaried thinking subject is in fact various. This can be demonstrated.
Right now there is a variety before your eyes; there are not so many of these. There are, similarly, many types of the unvaried.
Division; addition. Transformation takes no place.
When the seer Bhishmottaranirghosha took the seeker Sudhana by the hand, Sudhana saw Buddhas as numerous as atoms in infinite worlds. When the seer let go of Sudhana's hand, everything was as it had been before. Now how do you understand this reversion to normal on release of the hand? You'd better understand!
Have you met Bhishmottaranirghosha?
A show in diminuendo.
Submitted November 25, 2018 at 12:14PM by i-dont-no https://ift.tt/2TC8VIW
No comments:
Post a Comment