What opens up when we leave everything just as it is? Barry Magid July 12th 2014

**Relying on Mind**

*Seng-Ts'an, the third patriarch*

The Supreme Way is not difficult; it just precludes picking and choosing.

Without yearning or loathing, the Way is perfectly apparent, while even a hairbreadth difference separates heaven and earth.

To see the Way with your own eyes, quit agreeing and disagreeing.

The battling of likes and dislikes— that is the disease of the mind.

Misunderstanding the great mystery, people labor in vain for peace.

Mind has the totality of space: nothing lacking, nothing extra.

It’s just selecting and rejecting that make it seem otherwise.

Don’t pursue worldly concerns, don’t dwell passively in emptiness; in the peace of absolute identity, confusion vanishes by itself.

Suppressing activity to reach stillness just creates agitation.

Dwelling in such dualities, how can you know identity?

People who don’t know identity bog down on both sides— rejecting form, they get stuck in it, seeking emptiness, turn away from it.

The more people talk and ponder, the further they spin out of accord.

Bring gabbing and speculation to a stop, and the whole world open up to you, if you want the essence, get right to the root; chasing reflections, you lose sight of the source.

Turning the light around for an instant routs becoming, abiding and decay.

The changing phases, the ups and downs, are results from misperception.

There’s no need to seek the truth— just put a stop to your opinions!

Dualistic constructs don’t endure, so take care not to pursue them.

As soon as positive and negative arise, the mind is lost in confusion.

The two exist because of the one, but don’t cling to oneness either.

If you don’t conceive even oneness of mind, the ten thousand things are all flawless.

In this flawlessness there’s nothing at all, object vanish without a subject.

Objects are objects because of subjects, subjects are subjects because of objects.

If you want to know both these aspects, originally they’re one and empty.

A single emptiness unties opposites, pervading all things equally.

If we don’t see things as fine and coarse, how can prejudice exist?

The Supreme Way by nature is all-embracing, not easy, and not difficult, but quibbling and hesitating, the more you hurry, the slower you go.

Holding onto things wrecks your balance, inevitably throwing you off-course, but let everything go, be genuine, and the essence won’t leave or stay.

Accept your nature, accord with the Way and stroll at ease, trouble-free.

Tying up thoughts denies reality, and you sink into a stupor of resistance.

Resisting thoughts perturbs the spirit! Why treat what's yours as foreign?

If you want to enter the One Vehicle, don’t disdain the six senses.

Not disdaining the six senses— that’s enlightenment itself.

The wise have nothing to do, while the unwise tie themselves in knots.

Since things aren’t different in essence, it’s stupid to hanker and cling.

To get hold of the mind by using the mind, isn’t that a gross error, too?

Delusion creates calm and chaos, enlightenment entails no good or evil.

Every opposition under the sun derives merely from false thinking.

Like dreams, illusions, spots before your eyes— why bother grasping at them?

Gain and loss, right and wrong— let them go once and for all.

If you don’t fall asleep, dreams cease on their own.

If you don’t conjure up differences, all things are of one kind.

In the essential mystery of identity, eternal and ephemeral are forgotten.

Seeing the things of the world evenly restores their genuine character; without grounds and criteria, they can’t be judged or compared.

Still or active, nothing moves, and active or still, nothing ceases.

If you don’t perpetuate duality, how can even identity remain?

In the very end, at the ultimate, there's no room for rules or measures.

The harmonious, equanimous mind— here all effort subsides.

Doubt is wiped utterly away, what’s truly reliable established.

Nothing hangs in the mind, there’s nothing to remember; empty, luminous, genuine, the mind needs no exertion.

This isn’t the sphere of thought, can’t be gauged by reason or feeling.

The Dharma-realm of true actuality harbors neither self or other.

To reach accord with it at once, just say, "Not two!"

Without duality, all beings are the same, not a single one excluded.

Sages throughout the world all find entry to this source.

Here hurry and delay have no bearing; an instant is ten thousand years.

"Here" and "not here" don’t apply either.

Everywhere it’s right before your eyes.

The tiny is the same as the large once boundaries are forgotten; the huge is the same as the small if they are not seen in terms of limits.

Likewise, being is actually nonbeing, nonbeing the same as being.

Any understanding short of this you should definitely abandon.

One is no other than all all no other than one.

If your insight matched this, what anxieties could remain?

The reliable mind lacks dualities; nonduality is relying on mind.

Here the way of words is cut— no past, no future, no present.

I’d like to read a long poem called Relying on Mind, attributed to the Third Patriarch, Seng-ts’an, whose Japanese name is Sozan. You may remember him from "Nothing is Hidden," in his dialogue with a young novice monk who came to him and said, “Master, please emancipate me,” and the Third Patriarch said, “Who put you in bondage?” The young monk said, “No one,” and the Patriarch said, “Then why do you seek further emancipation?” This poem elaborates on that sense of original emancipation which gets obscured so that we imagine we are in bondage. . . . .
Now when I read this, I feel a tension within the poem between two perspectives: One, the predominant tone of the poem is descriptive, it’s trying to present how things look from an enlightened, non-dualistic perspective, but that description is in recurrent tension with the side of the poem that is also prescriptive, telling you what you need to do to get there. Let me read back to you some examples of each part of that. “The Supreme Way is not difficult, it just precludes picking and choosing.” “See the Way with your own eyes, quit agreeing and disagreeing.” “Don’t pursue worldly concerns, don’t dwell passively in emptiness.” “Just put a stop to your opinions.”

You can hear the prescriptive tone in all these words: don’t, stop, cut it out. But then there’s a whole other presentation that says things like “it’s just selecting and rejecting that makes it seem otherwise.” Right? It just seems we’re in bondage. If we just see things clearly, there’s no problem, and there are these lines that actually seem to go against the grain of effort or doing anything, such as “Suppressing activity to reach stillness just creates agitation.” He’s looking at all the ways in which we come down on one side or the other, or try to pursue something. “Accept your nature, accord with the Way.” “Stroll at ease trouble-free.” “Resisting thoughts perturbs the spirit!” “Why treat what’s yours as foreign?”

I think that’s psychologically the most interesting line: “Why treat what’s yours as foreign?” Why treat anything that arises in your mind as not you? As something that you need to get rid of? “The wise have nothing to do.” Yet I think this is the tension we all feel one way or another in practice, between the side that says just sit, leave everything alone, look in the mirror, and the side that engages our inevitable conscious or unconscious secret practices where effort or gain or striving seem inevitable.

As I wrote recently, it strikes me how much every kind of spiritual or philosophical tradition has one side of it that treats freedom as freedom from, and talks about one aspect of our mind or our nature we somehow have to get rid of in order to become enlightened or spiritual or good, and it varies quite a lot from one kind of tradition to another. The stoics in general wanted to banish emotional reaction to become in accord with reason. The romantics wanted to banish reason to get into accord with emotion. Christians saw sexuality as part of original sin and the holy life was one of celibacy. In Buddhism there are many strands of self-denial in which we speak of attachment or non-clinging, and that can be getting rid of possessiveness at the most basic level, like being a homeless monk with no home, no possessions, relying totally on alms, with an identification of attachment to a clinging or emotional dependency, emotional needs or sexual needs, and most of these traditions have strong celibate, monastic strands to them, thinking that sexual and emotional attachments are impediments.

We can say all of these traditions and philosophies try to grapple with things of suffering we want to be free from, but the most basic suffering is that inflicted by sickness, change, old age, and death. These are things we have absolutely no power over whatsoever. At some point in our practice we come to some kind of reconciliation with these aspects of life. In Buddhism we put them under the heading of impermanence. We see that we can never get rid of those things, and they are fundamental to what life is. Yet all of practice seems to be about -- well, if I can’t control those things, let me control something else. I’ll put a lot of effort into controlling my thoughts, my emotions, my behavior. Maybe if I master all of that somehow there’s going to turn out to be a connection. And the mastery over here is going to give me relief from the fundamental lack of mastery over impermanence in the big picture.

So we have to watch out for that picture in our own practice, what we think we’re mastering, and how that mastering is supposed to connect, or be relevant to all the aspects of this impermanent life that can’t be mastered. It can only be accepted. This poem, line by line, sometimes translated as Trust in Mind, offers a picture of resting in how things are. Being in accord with the Way means being in accord with how life is, including its impermanent nature. How do we get in accord with it? As Joko would say, we have to begin by seeing clearly and acknowledging all the ways we reject and resist life as it is, how we try to reject being in accord with something we imagine is bringing us suffering. That’s really the foresight of the language in the poem that says, Don’t do this, Quit that. It’s really seeing the ways your judgment tries to push away and control the uncontrollable, tries to show you a different perspective that opens up when we leave everything just as it is.

Next Talk

Sei Sen July 13th 2014 Sei Sen - Jukai

Previous Talk

Pat Jikyo George June 7th 2014 The Miraculous and the ordinary

If you found this talk helpful, consider donating to Ordinary Mind

This talk was brought to you by the generosity of people like you. Ordinary Mind Zendo is a non profit organization that depends entirely on the generosity of people like you for its continued existence. If sitting with us, listening to our talks, or supporting a Zen center in New York City is in line with your values, you can make a donation here.

  • Thumb claire
  • Missing
  • Thumb with peanut %282%29
  • Missing
  • Missing
  • Missing
  • Missing
  • Thumb cropped portrait
  • Missing
  • Thumb image
  • Missing
  • Missing
  • Missing
  • Missing
  • Thumb 7ef5b213 eeb4 43a2 b92a 1b10abed6f2b
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Thumb 3d8e6b8f a6ba 425c b7ab f5c18c6a2d7f
  • Thumb 6038364d bb2b 44f8 8fd9 3531bf1a72a8
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Missing
  • Thumb edited square 015
  • Missing
  • Missing