From Dzongsar Khyentse Rinpoche:
Now I like to point out, the word suffering again is overused. And it is kind misleading to lot of people. You know when I was teaching about four seals of buddhadharma, that all compounded things are impermanent, by large everybody can accept. Then, and with a good reason, they accept. They are very convinced. ?..? also if I say, when I was talking about all phenomena as emptiness, well, and also nirvana is beyond extreme, those two, they don’t even bother not accepting because most of the time, it is like, it pass this from the top, they don’t want. But you know, I have noticed, the second line, all emotions are suffering, oh my god, everyone, passionately disagrees with me. Passionately. Emotions, all emotions are ?..? And actually many people even try to correct me, maybe Rinpoche, maybe emotion is not the right word. And actually I think to the certain extend they are right. Emotion, ?..?, maybe the Tibetan word ?..? is much bigger than the word emotion. But to up keeping my stubbornness and also actually now deliberately I use the word emotion, deliberately. Emotions are suffering. ?..? Because people think: Oh yah okay negative emotions are properly of course suffering. But how about love? How about devotion? How about inspiration? How about creativity? How about ecstasy, how about all of that. Those are not suffering. This is where I think the definition of the suffering is something that we have to ponder.
Because the Buddhist definition of the suffering is quite a, ???. One of the biggest element or character that really makes the suffering the suffering is time factor. The fact that it is impermanent. Anything that is impermanent, anything that is put together, they are subject to time. Anything that is subject to the time is basically synonymous to uncertainty. And if it is uncertain, does that recall something. Pain. Uncertainty is the biggest pain.
Because of uncertainty, things like insurance company works. It is the uncertainty that is really, the economy is working because of the uncertainty. You can sell things that might come, might not come. For the sake of protecting yourself and stuff like that. Uncertainty is a very very big problem. And if you look at emotions, love, compassion, even the religious, even the dharma, related to dharma love, things that we try to meditate upon, love, compassion, suffering. Of course the sticky love, of course it is a suffering. Of course. No need to mention that one. You all know that. But even the love and compassion that we are try to cultivate, yes it is suffering. If it is shocking you, it is nothing. In fact when we talk about ?..?, the third suffering, the third type of suffering, in the mahayana sutras and shastras, it is clearly stated that even the tenth bhumi bodhisattvas meditative state is also a suffering. So of course, emotions are suffering.
(Source:http://justdzongsar.wordpress.com/2012/01/30/all-emotions-are-suffering/#more-295)
Hi Dharmadhatu and AEN,
Thanks for the very nice sharings :)
I think this thread tie in quite nicely with this previous thread:
I will like to share that not being attach also pertains to not being attached to whatever that arise as thoughts/ideas/thinking. In another word, it is also about not being attached to one's experiences as if it belongs to me/mine.
In my experience, if this un-attachment to experiences is allowed, there will come a time when the thoughts also ceases (temporarily)... what is left is the awareness of the breathe only.
However, during those time, i have also noticed (in my case) that there appears to be a subtle attachment too... this time it is to the experience of luminosity. The only thing that is 'informing' is that of prior experience of unattachment to luminosity. The experience of attachment to luminosity is as if being absorbed by it. If awake, eyes will open big and wide as if to mirror/match the luminosity.
Just a sharing. Nothing definitive.
Originally posted by An Eternal Now:During the first three months after realizing anatta, the luminosity is super intensive. People wonder why I always open my eyes so big
'People wonder why I always open my eyes so big'
Ha ha
Originally posted by An Eternal Now:During the first three months after realizing anatta, the luminosity is super intensive. People wonder why I always open my eyes so big
Now it is more normal but still there are times luminosity is pretty intense
people wonder why i stare too, never blink, never look elsewhere... sometimes in the MRT, i forget that i am staring at someone's anatomy inappropriately.
Originally posted by An Eternal Now:There is a quote from garab dorje, and i am reciting it from memory so it might not be accurate by the word, but it goes like this: “even the buddha, vested with the five wisdoms, is unable to find happiness in samsara.”
nice.
that say letting go is one thing, while picking back up is yet another thing. just like they say letting go/forgetting is easier than the process of moving on.
when a person ask Monk Bu Dai (representing Maitreya Bodhisattva) what Buddhadharma is all about, He put down his Cloth Sack representing to let go. The guy then ask what next after letting go. Monk Bu Dai pick up the sack again and walk off.
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There is a parable about a Zen master who was approached by a pupil. The pupil asked, "I have nothing in my mind now; what shall I do next?" "Pick it up," replied the master. This is an excellent example of the negation that comes with proper understanding, as opposed to pure nihilism.
If we are bound to the concept of letting go, then we are not free. When we are not free, understanding - pañña - does not arise. But if we truly see the clinging to desire and let go of it, our act becomes a pure act, without any attendant tensions or frustrations. When the act is pure and simple, we can accomplish more with less stress. At that point, you are "picking up" just as you are "letting go."
http://www.buddhanet.net/lmed5.htm
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Originally posted by sinweiy:
nice.that say letting go is one thing, while picking back up is yet another thing. just like they say letting go/forgetting is easier than the process of moving on.
when a person ask Monk Bu Dai (representing Maitreya Bodhisattva) what Buddhadharma is all about, He put down his Cloth Sack representing to let go. The guy then ask what next after letting go. Monk Bu Dai pick up the sack again and walk off.
---
There is a parable about a Zen master who was approached by a pupil. The pupil asked, "I have nothing in my mind now; what shall I do next?" "Pick it up," replied the master. This is an excellent example of the negation that comes with proper understanding, as opposed to pure nihilism.
If we are bound to the concept of letting go, then we are not free. When we are not free, understanding - pañña - does not arise. But if we truly see the clinging to desire and let go of it, our act becomes a pure act, without any attendant tensions or frustrations. When the act is pure and simple, we can accomplish more with less stress. At that point, you are "picking up" just as you are "letting go."
http://www.buddhanet.net/lmed5.htm
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to pick up is like... to do our duties faithfully... our roles as son, father, worker, etc etc
but sometimes... i prefer to let go... 放下。。自在。。 念佛 :)
We have to put in efforts to cultivate the mind (labelled as attachment). And yet we have to learn how to let go (labelled as non-attachment).
If we practice non-attachment, then how can we cultivate the mind?, since we are not attach to its attainment. This question was posed to us many years ago.
We argued, deliberated and discuss. And came up with this answer
1. No choice, we need to have some form of attachment, "to want to cultivate the mind"
2. Once we have a strong foundation, we need to start to let go.
3. After letting go, there is bliss and non-attachment.
It is like a tree with a branch overhanging a small creek. We jump up to grab the branch firmly (refer to [1] & [2] above) then we swing and let go off the branch ([2] & [3]) at the right moment, and land over to the other side of the creek. That's how we go to the "opposite shore".
Regarding whether emotions are sufferings.
Are ALL emotions sufferings? The answer is NO.
Can ALL emotions be classified under Dukha? The answer is YES.
The problem therefore lies, not in the definition of emotions, but rather the definition and understanding of the difference between Sufferings and Dukha.
yea, read that Rinpoche is talking about the First noble truth. or one of
The three characteristics of existence taught by the Buddha are Impermanence, Suffering and Impersonality.
http://web.singnet.com.sg/~alankhoo/Universal.htm
there's no real lasting good emotion, it will always end due to Impermanence.
Ordinally happiness when ended, suffering occur there after.
Know that suffering is real, and happiness is false. As suffering don't become happiness, but happiness can become suffering.
Example, when eating good food. Eating your favourite food is happiness. But, if you were to continue to eat bowl after bowl of the same food, it becomes a suffering. This is how happiness become suffering. happiness if continuous become suffering. But suffering if continue does not become happiness.
Example, when hungry, i am experiencing suffering. If one continue to stay hungry for 7 days, one will experience more suffering, not happiness. So suffering is real, and happiness is false.
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btw simpo_, the book ‘Mahamudra’ talks in details about this. Just some excerpts:
“It is impossible for sublime sensations not to arise once realization has dawned clearly. Realization consists of perceiving the intrinsic awareness, which the guru signals at the initiatory ritual by exclaiming, “This is it!” so that the initiate gets the sense of identity as if he knew it himself from the beginning. As for the “sublime sensations of bliss,” it is an elevated state of great bliss, transcending the outflowing senses. “Clarity” refers to a clear awareness, which might seem like a clear light permeating the body, or like a spontaneous transformation of what hitherto has been a concept or a tinted clarity into a natural one. “Non-discrimination” refers to such a [clear and blissful] state that remains unclouded by even the slightest thought, and this state emerges without the duality of sublime sensation and mental experience.
2. How the aberrations turn into deviations
When a meditator seeks to revive the inner sensations of bliss, clarity, and nondiscrimination – either collectively or separately – owing to his craving for them and his dismay at their absence, this is committing a deviation from the intrinsic nature of things. The reason why these sensations often become obstacles to true realization is that generally any directed mental focus becomes an impediment to liberation. particularly the clinging to sensations of bliss, clarity, and nondiscrimination as superior levels will cause one to be reborn in a higher realm, [which is still samsara,] whereas discriminating against negative mental states as inferior will cause one to reborn in a lower realm. In short, all cravings, attachments, and directed mental focus are considered to be deviations from the noble path.
etc etc….
(page 306)
Originally posted by 2009novice:
to pick up is like... to do our duties faithfully... our roles as son, father, worker, etc etcbut sometimes... i prefer to let go... 放下。。自在。。 念佛 :)
yea, this is still in the process of letting go, it still contain attachment, dualism and wandering thoughts. i'm thinking more of Guan Shi Yin Pusa or He's 普门� or Hua Yen's Sancai 53 visits or tantra. think white cloth dip into the dye, that still remain white, rather than not entering the dye at all.
Bodhisattva æ— æˆ‘ç›¸ã€�æ— äººç›¸ã€�æ— ä¼—ç”Ÿç›¸ã€�æ— å¯¿è€…ç›¸ . Guan Shi Yin got say he won't transform as a bad son, a bad father or a bad worker that have negative emotion? nay.
it's like u say u not scare of going to hell to help DiZang.
"i no go hell. who go?" got a deeper meaning. :)
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Originally posted by An Eternal Now:btw simpo_, the book ‘Mahamudra’ talks in details about this. Just some excerpts:
“It is impossible for sublime sensations not to arise once realization has dawned clearly. Realization consists of perceiving the intrinsic awareness, which the guru signals at the initiatory ritual by exclaiming, “This is it!” so that the initiate gets the sense of identity as if he knew it himself from the beginning. As for the “sublime sensations of bliss,” it is an elevated state of great bliss, transcending the outflowing senses. “Clarity” refers to a clear awareness, which might seem like a clear light permeating the body, or like a spontaneous transformation of what hitherto has been a concept or a tinted clarity into a natural one. “Non-discrimination” refers to such a [clear and blissful] state that remains unclouded by even the slightest thought, and this state emerges without the duality of sublime sensation and mental experience.
2. How the aberrations turn into deviations
When a meditator seeks to revive the inner sensations of bliss, clarity, and nondiscrimination – either collectively or separately – owing to his craving for them and his dismay at their absence, this is committing a deviation from the intrinsic nature of things. The reason why these sensations often become obstacles to true realization is that generally any directed mental focus becomes an impediment to liberation. particularly the clinging to sensations of bliss, clarity, and nondiscrimination as superior levels will cause one to be reborn in a higher realm, [which is still samsara,] whereas discriminating against negative mental states as inferior will cause one to reborn in a lower realm. In short, all cravings, attachments, and directed mental focus are considered to be deviations from the noble path.
etc etc….
(page 306)
OK... thanks for the info :)
"In some of his songs Milarepa says that bliss, clarity, and nonthought are like the dregs of the view and should be thrown away. In other songs, he says that bliss, clarity, and nonthought are like the summit of the view. How are these seemingly contradictory statements reconciled? In the first case, bliss, clarity and nonthought are like the cozy mood or atmosphere of shamatha and so nothing more than a product of grasping mind. So of course such a state should be dispensed with and not clung to. However, the natural state, the essence itself is also blissful, clear and free of thought, yet these qualities cannot be dispensed with because they are intrinsic to the natural state. The difference is that at the stage One-pointedness, one still clings to these temporary experiences; whereas in the next stage of Simplicity, they are recognised to be characteristics of the natural state which is not only blissful, clear and free of thought, but also free of all clinging and grasping."
Adeu Rinpoche , Freedom in Bondage
"我�入地狱,�入地狱"
when said to a person who don't know the meaning, will think that one is crazy.
and when said to a person who sort of know the meaning, will think that one is very noble to help in hell. �己为人. related to Earth Store's great vow 地狱�空，誓��佛，众生度尽，方���.
and when said to a person who really know, would actually see, emptiness, d.o. 本æ�¥é�¢ç›® the Original mark. as in 慧能：“ä¸�æ€�善，ä¸�æ€�æ�¶ï¼Œè¿™æ˜¯ä¸€å¿µä¸�ç”Ÿçš„å¢ƒç•Œï¼Œå°±æ˜¯ä½ çš„æœ¬æ�¥é�¢ç›®ã€‚”samsara is nirvana. impermanence is permanence.
a stanza can have different level of understanding. no wonder, Buddha bit hesitated to teach the Dharma. as it's not easy to reached the third level of understanding.
old MCK said, the advance way of stilling the mind is not in the quiet mountains, but inside shopping mall. seeing all the mundane desirable things, yet not cling to them.
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