Alan Watts - Uncarved Block ,Unbleached Silk





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Published on Feb 22, 2012

All Bodhisattvas have confidence in the Buddhadharma, whether it is the teaching of the Sravaka or the Bodhisattva Vehicles. All sentient beings have the same Dharma nature as the Buddhas and, therefore, may be termed Icchantika with good roots. In short, those who depend on hearing the Teaching to attain Awakening are termed Sravakas. Those who contemplate the twelve nidanas of dependent origination and thus win Awakening are termed Pratyekabuddhas. Most Dharma students are awakened by Dharma teaching but not awakened directly to Mind. Practicing for many kalpas, they still do not attain Original Buddha. Just as a dog is distracted by a clod of earth thrown at him, so we forget Original Mind. However, if one can attain silent and unspoken understanding, one knows that because the mind is Dharma it is, therefore, not necessary to seek Dharma.

Most people's minds are hindered by the mind-realms and only perceive the Buddha principle polluted by and mixed with phenomena. Thus, they are always trying to escape the mind-realms and calm the mind. To attain Pure Mind, they attempt to eradicate phenomena and keep the principle, not realizing that the mind-realms are hindered by Mind and that phenomena are hindered by the principle. Without mind, the realms are empty; when the principle is tranquil, so are phenomena. One should not turn the Mind upside down for some personal use. People do not really want to realize the state of being "Without mind", fearing that if they fail at their attempts at cultivation a one-sided emptiness would result. Foolish people only try to wipe out phenomena but do not wipe out mind. The wise man wipes out the mind and does not bother with phenomena. The mind of the Bodhisattva is void, having abandoned all and grasping neither bliss nor merit.

There are three degrees of renunciation in this practice. The highest degree is the renunciation of body and mind through the perception of everything, inside and out, as void, there being nothing to obtain and nothing to grasp. Depending on the limits of his strength of belief and committment to practice, one makes the great renunciation of negative and positive, existence and non-existence. Following this realization of truth with practice and non-expectation of reward or personal benefit is the middle degree of renunciation. The superior degree of renunciation is compared to holding a torch in front of oneself, being neither deluded nor awakened. The middle renunciation is compared to holding the torch at one's side; it is sometimes light and sometimes dark. The lowest renunciation is similar to holding the torch at one's back, thus being unable to see a pit or trap in front of one. The mind of the Bodhisattva is void, having abandoned all things. Past-mind not grasping is past renunciation; present-mind not grasping is present renunciation; future-mind not grasping is future renunciation.

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