feeling which one creates to give feeling some objective, separate existence of its own outside of oneself. Descriptive words make it sound like a riddle or paradox or tongue twister: mindfulness of feeling in feeling is the mind experiencing mindfulness of the mind in the mind. The objectivity of an outside observer to examine something is the method of science, but it is not the method of meditation. Thus the image of the guard and the visitor fails to illustrate adequately the mindful observation of mind.
The mind is like a monkey swinging from branch to branch through a forest, says the Sutra. In order not to lose sight of the monkey by some sudden movement, we must watch the monkey constantly and even to be one with it. Mind contemplating mind is like an object and its shadow—the object cannot shake the shadow off. The two are one. Wherever the mind goes, it still lies in the harness of the mind. The Sutra sometimes uses the experession "Bind the monkey" to refer to taking hold of the mind. But the monkey image is only a means of expression. Once the mind is directly and continually aware of itself, it is no longer like a monkey. There are not two minds, one which swings from branch to branch and another which follows after to bind it with a piece of rope.
The person who practices meditation usually hopes to see into his or her own nature in order to obtain awakening. But if you are just beginning, don't wait to "see into your own nature." Better yet, don't wait for anything. Especially don't wait to see the Buddha or any
version of "ultimate reality" while you're sitting.
In the first six months, try only to build up your power of concentration, to create an inner calmness and serene joy. You will shake off anxiety, enjoy total rest, and quiet your mind. You will be refreshed and gain a broader, clearer view of things, and deepen and strengthen the love in yourself. And you will be able to respond more helpfully to all around you.
Sitting in meditation is nourishment for your spirit and nourishment for your body, as well. Through sitting, our bodies obtain harmony, feel lighter, and are more at peace. The path from the observation of your mind to seeing into your own nature won't be too rough. Once you are able to quiet your mind, once your feelings and thoughts no longer disturb you, at that point your mind will begin to dwell in mind. Your mind will take hold of mind in a direct and wondrous way which no longer differentiates between subject and object. Drinking a cup of tea, the seeming distinction between the one who drinks and the tea being drunk evaporates. Drinking a cup of tea becomes a direct and wondrous experience in which the distinction between subject and object no longer exists.
Dispersed mind is also mind, just as waves rippling in water are also water. When mind has taken hold of mind, deluded mind becomes true mind. True mind is our real self, is the Buddha: the pure one-ness which cannot be cut up by the illusory divisions of separate selves, created by concepts and language. But I don't want to say a lot about this.
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~on
Five <►
One Is All, All Is One: The Five Aggregates
TLet me devote a few lines here to talk about the methods you might use in order to arrive at liberation from narrow views, and to obtain fearlessness and great compassion. These are the contemplations on interdependence, impermanency, and compassion.
While you sit in meditation, after having taken hold of your mind, you can direct your concentration to contemplate on the interdependent nature of certain objects. This meditation is not a discursive reflection on a philosophy of interdependence. It is a penetration of mind into mind itself, using one's con-centrative power to reveal the real nature of the object being contemplated.
Recall a simple and ancient truth: the subject of knowledge cannot exist independently from the object of knowledge. To see is to see something. To hear is to hear something. To be
angry is to be angry over something. Hope is hope for something. Thinking is thinking about something. When the object of knowledge (the something) is not present, there can be no subject of knowledge. The practitioner meditates on mind and, by so doing, is able to see the interdependence of the subject of knowledge and the object of knowledge. When we practice mindfulness of breath, then the knowledge of breath is mind. When we practice mindfulness of the body, then the knowledge of body is mind. When we practice mindfulness of objects outside ourselves, then the knowledge of these objects is also mind. Therefore the contemplation of the nature of interdependence of all objects is also the contemplation of the mind. Every object of the mind is itself mind. In Buddhism, we call the objects of mind the dharmas. Dharmas are usually grouped into five categories:
1. bodily and physical forms
2. feelings
3. perceptions
4. mental functionings
5. consciousness
These five categories are called the five aggregates. The fifth category, consciousness, however, contains all the other categories and is the basis of their existence.
Contemplation on interdependence is a deep looking into all dharmas in order to pierce through to their real nature, in order to see
them as part of the great body of reality and in order to see that the great body of reality is indivisible. It cannot be cut into pieces with separate existences of their own.
The first object of contemplation is our own person, the assembly of the five aggregates in ourselves. You contemplate right here and now on the five aggregates which make up yourself.
You are conscious of the presence of bodily form, feeling, perception, mental functionings, and consciousness. You observe these "objects" until you see that each of them has intimate connection with the world outside yourself: if the world did not exist then the assembly of the five aggregates could not exist either.
Consider the example of a table. The table's existence is possible due to the existence of things which we might call "the non-table world": the forest where the wood grew and was cut, the carpenter, the iron ore which became the nails and screws, and countless other things which have relation to the table, the parents and ancestors of the carpenter, the sun and rain which made it possible for the trees to grow.
If you grasp the table's reality then you see that in the table itself are present all those things whch we normally think of as the non-table world. If you took away any of those non-table elements and returned them to their sources—the nails back to the iron ore, the wood to the forest, the carpenter to his parents—the table would no longer exist.
A person who looks at the table and can see the universe is a person who can see the way. You meditate on the assembly of the five aggregates in yourself in the same manner. You meditate on them until you are able to see the presence of the reality of one-ness in your own self, and can see that your own life and the life of the universe are one. If the five aggregates return to their sources, the self no longer exists. Each second, the world nourishes the five aggregates. The self is no different from the assembly of the five aggregates themselves. The assembly of the five aggregates plays, as well, a crucial role in the formation, creation, and destruction of all things in the universe.
Liberation from suffering
People normally cut reality into compartments, and so are unable to see the interdependence of all phenomena. To see one in all and all in one is to break through the great barrier which narrows one's perception of reality, a barrier which Buddhism calls the attachment to the false view of self.
Attachment to the false view of self means belief in the presence of unchanging entities which exist on their own. To break through this false view is to be liberated from every sort of fear, pain, and anxiety. When the Bod-hisattva Quan the Am, who has been such a source of inspiration of peace workers in Vietnam, saw into the reality of the five aggregates giving rise to emptiness of Self, she was liber-
ated from every suffering, pain, doubt, and anger. The same would apply to everyone. If we contemplate the five aggregates in a stubborn and diligent way, we, too, will be liberated from suffering, fear, and dread.
We have to strip away a
ll the barriers in order to live as part of the universal life. A person isn't some private entity traveling unaffected through time and space as if sealed off from the rest of the world by a thick shell. Living for 100 or for 100,000 lives sealed off like that not only isn't living, but it isn't possible. In our lives are present a multitude of phenomena, just as we ourselves are present in many different phenomena. We are life, and life is limitless. Perhaps one can say that we are only alive when we live the life of the world, and so live the sufferings and joys of others. The suffering of others is our own suffering, and the happiness of others is our own happiness. If our lives have no limits, the assembly of the five aggregates which makes up our self also has no limits. The impermanent character of the universe, the successes and failures of life can no longer manipulate us. Having seen the reality of interdependence and entered deeply into its reality, nothing can oppress you any longer. You are liberated. Sit in the lotus position, observe your breath, and ask one who has died for others.
Meditation on interdependence is to be practiced constantly, not only while sitting, but as an integral part of our involvement in all ordinary tasks. We must learn to see that the
person in front of us is ourself and that we are that person. We must be able to see the process of inter-origination and interdependence of all events, both those which are happening and those which will happen.
A ride on the waves of birth and death
I cannot leave out the problem of life and death. Many young people and others have come out to serve others and to labor for peace, through their love for all who are suffering. They are always mindful of the fact that the most important question is the question of life and death, but often not realizing that life and death are but two faces of one reality. Once we realize that we will have the courage to encounter both of them.
When I was only 19 years old, I was assigned by an older monk to meditate on the image of a corpse in the cemetery. But I found it very hard to take and resisted the meditation. Now I no longer feel that way. Then I thought that such a meditation should be reserved for older monks. But since then, I have seen many young soldiers lying motionless beside one another, some only 13,14, and 15 years old. They had no preparation or readiness for death. Now I see that if one doesn't know how to die, one can hardly know how to live—because death is a part of life. Just two days ago Mobi told me that she thought at 20 one was old enough to meditate on the corpse. She has only turned 21 herself.
We must look death in the face, recognize and accept it, just as we look at and accept life.
The Buddhist Sutra on Mindfulness speaks about the meditation on the corpse: meditate on the decomposition of the body, how the body bloats and turns violet, how it is eaten by worms until only bits of blood and flesh still cling to the bones, meditate up to the point where only white bones remain, which in turn are slowly worn away and turn into dust. Meditate like that, knowing that your own body will undergo the same process. Meditate on the corpse until you are calm and at peace, until your mind and heart are light and tranquil and a smile appears on your face. Thus, by overcoming revulsion and fear, life will be seen as infinitely precious, every second of it worth living. And it is not just our own lives that are recognized as precious, but the lives of every other person, every other person, every other being, every other reality. We can no longer be deluded by the notion that the destruction of others' lives is necessary for our own survival. We see that life and death are but two faces of Life and that without both, Life is not possible, just as two sides of a coin are needed for the coin to exist. Only now is it possible to rise above birth and death, and to know how to live and how to die. The Sutra says that the Bodhisattvas who have seen into the reality of interdependence have broken through all narrow views, and have been able to enter birth and death as a person takes a ride in a small boat without being submerged or drowned by the waves of birth and death.
Some people have said that if you look at reality with the eyes of a Buddhist, you become pessimistic. But to think in terms of either pessimism or optimism oversimplifies the truth. The problem is to see reality as it is. A pessimistic attitude can never create the calm and serene smile which blossoms on the lips of the Bodhisattvas and all others who obtain the Way.
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Six «*
The Almond Tree in Your Front Yard
Tl've spoken about the contemplation on interdependence. Of course all the methods in the search for truth should be looked on as means rather than as ends in themselves or as absolute truth. The meditation on interdependence is intended to remove the false barriers of discrimination so that one can enter into the universal harmony of life. It is not intended to produce a philosophical system, a philosophy of interdependence. Herman Hesse, in his novel Siddartha, did not yet see this and so his Siddhartha speaks about the philosophy of interdependence in words which strike us as somewhat naive. The author offers us a picture of interdependence in which everything is interrelated, a system in which no fault can be found: everything must fit into the foolproof system of mutual dependence, a system in which one cannot consider the problem of liberation in this world.
According to an insight of our tradition, reality has three natures: imagination, interdependence, and the nature of ultimate perfection. One first considers interdependence. Because of forgetfulness and prejudices, we generally cloak reality with a veil of false views and opinions. This is seeing reality through imagination. Imagination is an illusion of reality which conceives of reality as an assembly of small pieces of separate entities and selves. In order to break through, the practitioner meditates on the nature of interdependence or the interrelatedness of phenomena in the processes of creation and destruction. The consideration is a way of contemplation, not the basis of a philosophic doctrine. If one clings merely to a system of concepts, one only becomes stuck. The meditation on interdependence is to help one penetrate reality in order to be one with it, not to become caught up in philosophical opinion or meditation methods. The raft is used to cross the river. It isn't to be carried around on your shoulders. The finger which points at the moon isn't the moon itself.
Finally one proceeds to the nature of ultimate perfection—reality freed from all false views produced by the imagination. Reality is reality. It transcends every concept. There is no concept which can adequately describe it, not even the concept of interdependence. To assure that one doesn't become attached to a philosophical concept, our teaching speaks of the three non-natures to prevent the individual from becoming caught up in the doctrine of
the three natures. The essence of Mahayana Buddhist teaching lies in this.
When reality is perceived in its nature of ultimate perfection, the practitioner has reached a level of wisdom called non-discrimination mind—a wondrous communion in which there is no longer any distinction made between subject and object. This isn't some far-off, unattainable state. Any one of us—by persisting in practicing even a little—can at least taste of it. I have a pile of orphan applications for sponsorship on my desk.* I translate a few each day. Before I begin to translate a sheet, I look into the eyes of the child in the photograph, and look at the child's expression and features closely. I feel a deep link between myself and each child, which allows me to enter a special communion with them. While writing this to you, I see that during those moments and hours, the communion I have experienced while translating the simple lines in the applications has been a kind of non-discrimination mind. I no longer see an "I" who translates the sheets to help each child, I no longer see a child who received love and help. The child and I are one: no one pities; no one asks for help; no one helps. There is no task, no social work to be done, no compassion, no special wisdom. These are moments of non-discrimination mind.
*The Vietnamese Buddhist Peace Delegation has carried on a program of raising financial support for families within Vietnam who took in orphans. In the United States the sponsor contributed $6 a month for the family of the orphan he or she was hel
ping.
When reality is experienced in its nature of ultimate perfection, an almond tree that may be in your front yard reveals its nature in perfect wholeness. The almond tree is itself truth, reality, your own self. Of all the people who have passed by your yard, how many have really seen the almond tree? The heart of an artist may be more sensitive; hopefully he or she will be able to see the tree in a deeper way than many others. Because of a more open heart, a certain communion already exists between the artist and the tree. What counts is your own heart. If your heart is not clouded by false views, you will be able to enter into a natural communion with the tree. The almond tree will be ready to reveal itself to you in complete wholeness. To see the almond tree is to see the way. One Zen Master, when asked to explain the wonder of reality, pointed to a cypress tree and said, "Look at the cypress tree over there."
The voice of the rising tide
When your mind is liberated your heart floods with compassion: compassion for yourself, for having undergone countless sufferings because you were not yet able to relieve yourself of false views, hatred, ignorance, and anger; and compassion for others because they do not yet see and so are still imprisoned by false views, hatred, and ignorance and continue to create suffering for themselves and for others. Now you look at yourself and at others with the eyes
of compassion, like a saint who hears the cry of every creature in the universe and whose voice is the voice of every person who has seen reality in perfect wholeness. As a Buddhist Sutra hears the voice of the Bodhisattva of compassion:
The Miracle of Mindfulness Page 4
