What is the main point of the Buddha's teaching,
of the Dharma? The actual intention is simply to discovery who we really
are. One other way to say it is, to discover the true authentic
nature of our being. To discover that is the same as discovering the
nature of all beings and of reality itself. There is nothing of
greater importance.
The complete path to happiness is discovering the
condition of that which we call 'I'. 'I' is the source of identity,
ideas, desires, hopes and fears, anger, greed and of all confusion. Why? Because it
is the 'I' that seems to experience birth, suffering, life, and
death. The path to discover the nature of this 'I' is summarized
simply as that which is naturally present without being a thing.
Without being a thing, all that is not a thing appears in vast limpid
openness. The vast limpid openness and the non-thing are not
different or separate. All of this is present without effort or
deliberate creation, it is simple and spontaneous. This is the
Buddha's Silence because it cannot be spoken. From the Buddha's
silence all beings arise, the entire universe arises; all arises from
the Buddha's luminous silence but it never moves away from it. So in
that way all the beings and the universe are the Buddha's speech,
just as music is inseparable from silence; it is the movement of
silence itself.
All the Buddhas of the
three times without exception give teachings in vast amounts. These
are equal to the limits of space and unfathomable in extent. Yet they
are all for the one purpose of realizing one's own mind. The Buddhas
do not give teaching for any purpose other than that.
To resolve the matter of impermanence resolves the
matter of suffering and happiness, and of birth and death. To resolve
the matter of impermanence is to resolve everything.
To abandon self-clinging and grasping is to
abandon the root of delusion. In the same way to abandon hope and
fear is to abandon self-clinging. In this the natural condition is
unstoppable and unborn.
Fixating on thoughts is fixating on things; however when we inquire deeply we realize that things
are non-things, so if we fixate neither on things nor on non-things,
we do not fixate on anything, but remain open, lucid and clear. This is the
sun that clears the mist of the cloudy mind and the sun shines forth
illuminating the natural condition. Until this is fully resolved and
realized, we cannot forget karma; that is, the principle of causality in which is reflected the relation between actions and their results, which simply means ethics and principles of morality are not something fabricated by the human mind but the results of causal dependency.
As I wish to repeat, Buddhism
being a religion has no abstract interest in logic, or psychology, or
metaphysics per se, (...) the chief problem is to reach a state of
self-realization which is the sine qua non of Buddhahood, and of
Bodhisattvahood as well.
with Love
Ajanatha
