Guest guest Posted August 5, 2004 Report Share Posted August 5, 2004 There is no Way. Nisargadatta , " Scott Andersen " <sga_email> wrote: > > > The Supreme Way is not difficult > > If only you do not pick and choose. > > Neither love nor hate, > > And you will clearly understand. > > Be off by a hair, > > And you are as far apart as heaven from earth. > > If you want it to appear, > > Be neither for nor against. > > For and against opposing each other -- > > This is the mind's disease. > > Without recognising the mysterious principle > > It is useless to practice quietude. > > > > The Way is perfect like great space, > > Without lack, without excess. > > Because of grasping and rejecting, > > You cannot attain it. > > Do not pursue conditioned existence; > > Do not abide in acceptance of emptiness. > > In oneness and equality, > > Confusion vanishes of itself. > > Stop activity and return to stillness, > > And that stillness will be even more active. > > Only stagnating in duality, > > How can you recognise oneness? > > > > If you fail to penetrate oneness, > > Both places lose their function. > > Banish existence and you fall into existence; > > Follow emptiness and you turn your back on it. > > Excessive talking and thinking > > Turn you from harmony with the Way. > > Cut off talking and thinking, > > And there is nowhere you cannot penetrate. > > Return to the root and attain the principle; > > Pursue illumination and you lose it. > > One moment of reversing the light > > Is greater than the previous emptiness. > > The previous emptiness is transformed; > > It was all a product of deluded views. > > No need to seek the real; > > Just extinguish your views. > > > > Do not abide in dualistic views; > > take care not to seek after them. > > As soon as there is right and wrong > > The mind is scattered and lost. > > Two comes from one, > > Yet do not even keep the one. > > When one mind does not arise, > > Myriad dharmas are without defect. > > Without defect, without dharmas, > > No arising, no mind. > > The subject is extinguished with the object. > > The object sinks away with the subject. > > Object is object because of the subject; > > Subject is subject because of the object. > > Know that the two > > Are originally one emptiness. > > In one emptiness the two are the same, > > Containing all phenomena. > > Not seeing fine or coarse, > > How can there be any bias? > > > > The Great Way is broad, > > Neither easy nor difficult. > > With narrow views and doubts, > > Haste will slow you down. > > Attach to it and you lose the measure; > > The mind will enter a deviant path. > > Let it go and be spontaneous, > > Experience no going or staying. > > > > Accord with your nature, unite with the Way, > > Wander at ease, without vexation. > > Bound by thoughts, you depart from the real; > > And sinking into a stupor is as bad. > > It is not good to weary the spirit. > > Why alternate between aversion and affection? > > > > If you wish to enter the one vehicle, > > Do not be repelled by the sense realm. > > With no aversion to the sense realm, > > You become one wit true enlightenment. > > The wise have no motives; > > Fools put themselves in bondage. > > One dharma is not different from another. > > The deluded mind clings to whatever it desires. > > Using mind to cultivate mind -- > > Is this not a great mistake? > > > > The erring mind begets tranquillity and confusion; > > In enlightenment there are no likes or dislikes. > > The duality of all things > > Issues from false discriminations. > > A dream, an illusion, a flower in the sky -- > > How could they be worth grasping? > > Gain and loss, right and wrong -- > > Discard them all at once. > > > > If the eyes do not close in sleep, > > All dreams will cease of themselves. > > If the mind does not discriminate, > > All dharmas are of one suchness. > > The essence of one suchness is profound; > > Unmoving, conditioned things are forgotten. > > Contemplate all dharmas as equal, > > And you return to things as they are. > > When the subject disappears, > > There can be no measuring or comparing. > > > > Stop activity and there is no activity; > > When activity stops, there is no rest. > > Since two cannot be established, > > How can there be one? > > In the very ultimate, > > Rules and standards do not exist. > > > > Develop a mind of equanimity, > > And all deeds are put to rest. > > Anxious doubts are completely cleared. > > Right faith is made upright. > > Nothing lingers behind, > > Nothing can be remembered. > > Bright and empty, functioning naturally, > > The mind does not exert itself. > > It is not a place of thinking, > > Difficult for reason and emotion to fathom. > > In the Dharma Realm of true suchness, > > There is no other, no self. > > > > To accord with it is vitally important; > > Only refer to " not-two. " > > In not-two all things are in unity; > > Nothing is not included. > > The wise throughout the ten directions > > All enter this principle. > > This principle is neither hurried nor slow -- > > One thought for ten thousand years. > > > > Abiding nowhere yet everywhere, > > The ten directions are right before you. > > The smallest is the same as the largest > > In the realm where delusion is cut off. > > The largest is the same as the smallest; > > No boundaries are visible. > > Existence is precisely emptiness; > > Emptiness is precisely existence. > > If it is not like this, > > Then you must not preserve it. > > > > One is everything; > > Everything is one. > > If you can be like this, > > Why worry about not finishing? > > Faith and mind are not two; > > Non-duality is faith in mind. > > > > The path of words is cut off; > > There is no past, no future, no present. Quote Link to comment Share on other sites More sharing options...
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