The Heart Sutra in the context of its relationship to koans and what koans are. I want to pursue that line a little bit. And the first thing to say about – probably the first attitude people have to koans is that they are a sort of tool, a gadget of some kind, and you use them and you concentrate on them, and you use them – a can opener for the mind
The Heart Sutra, like any koan, contains the universe, and so you have to go in somewhere. I want to go in through the “Mantra of Great Magic.” Even the word “mantra” is, in a certain way, a reference to magic, a sort of portable access to reality that you can carry around with you. And the word “magic” is also used for the word “mantra,” so where we use “mantra” to produce magic, there’s a transformative quality about the mantra so that, when you repeat it, when you keep company with it, you end up in its world.
Joy and peace don’t stop the mosquitoes from biting. All these things have their source in meditation. So you want to open your heart. You want to –whatever it is – during meditation. That’s what he’s saying. Right. It comes from within.
When you really stop disapproving of your life, and think maybe, “what if I’m living the right life, right now, with
everything I’m complaining about?” If I’m living the right life, right now …. Hey, it’s not so
David Weinstein examines Emperor Wu’s exchange with Bodhidharma. His question: What is the first principle of teaching? Vast emptiness ,nothing holy. The Emperor wants to be acknowledged but….
Two swords are crossed (like in the movies, which actually I don’t think happens in real life, but it’s very popular in the movies. It was popular in the movies like 1200 years ago.) Two swords are crossed. There’s no way to retreat. You’re a lotus in the fire. You can’t help it. You’re determined to go higher. Farther, higher, up , further, more. So two swords are crossed. There’s no way to retreat. You’re a lotus in the fire. You can’t help it. You’re determined to go higher.
When something confronts you, don’t believe it. Whatever appears, shine your light on it. Have confidence in the light that’s always working inside you. When the heart rises, the 10,000 things arise too. When the heart is still, the many things cease. They come to rest. When the heart does not rise… when the heart is not anxious, as John put it last night… when the heart does not rise, the 10,000 things are without blame. So when something confronts you don’t believe it. Don’t believe it. That’s been such a kick to sit with. I just noticed that I start suffering, and when suffering comes it, it doesn’t even name itself. I’m not even aware of what I’m wrong for doing or not doing.
So there’s something about where we’re located, which is in the middle of nothing, good to know, and then how do you manage there? And also something about expression being eloquent. So what is eloquence when you’re in the middle of nothing? And also something about not reaching for approval, categories, emperors, sages, psychologies, ideas, history, anything that’s not nothing. Okay, so here we are.
And so you go out to the cemetery and you find your family vault. It looks a little bit overgrown; you haven’t been there for a long time. But you’ve got a key and you put it in and you pull the big stone door and it opens, just like that. It’s great. So you walk in just to kind of pay your respects; you haven’t been here for ages. And a sudden gust of wind….
..a practice is different from a plan. You know what a plan is; you’ve probably made a few of them. A practice has more love in it, because a practice is something you’re doing without being sure of the outcome..
I like having a roomful of things and a roomful of people. So my plan for this talk is to say a little bit of some of the things I’ve
been thinking about as I sit with this koan, and talk a little bit about retreat, and then to have some time for conversation and questions and observations.
“How to deal with difficult times is fundamental for a spiritual practice, and really, for any human life. There’s birth and death, to start with, and then there is all the conflict and uncertainty that happens in between.” January 2017.
We have such a passion to know and to be certain but, in practice, much of what we think of as knowledge is just untested thoughts. As the Heart Sutra says, even thoughts are empty, and if we are willing not to know, willing to walk through life without believing every thought that rises, then we’ll find a path out of suffering.
How can you tell what’s genuine and what you really want? Sometimes we want things from a rather superficial place, or the part of ourselves that wants them doesn’t seem to have our best interests at heart. The question “What do I want?” goes to the core of meditation practice.
One of the places I think this really appears for me that I find interesting is, if I take that koan view of there’s not really a ground for this, it’s all coming up out of the vastness, it appears like the moonlight, it’s just there. I didn’t make it appear.