Essentials of Practice and Enlightenment for Beginners

Essentials of Practice and Enlightenment for Beginners

Postby m0rl0ck » Tue May 25, 2010 10:12 am

Essentials of Practice and Enlightenment for Beginners

By Master Hanshan Deqing [1546-1623]
Translation by Guo-gu Shi

I. How to Practice and Reach Enlightenment

Concerning the causes and condition of this Great Matter, [this Buddha-nature] is intrinsically within everyone; as such, it is already complete within you, lacking nothing. The difficulty is that, since time without beginning, seeds of passion, deluded thinking, emotional conceptualizations, and deep-rooted habitual tendencies have obscured this marvelous luminosity. You cannot genuinely realize it because you have being wallowing in remnant deluded thoughts of body, mind, and the world, discriminating and musing [about this and that]. For these reason you have been roaming in the cycle of birth and death [endlessly]. Yet, all Buddhas and ancestral masters have appeared in the world using countless words and expedient means to expound on Chan and to clarify the doctrine. Following and meeting different dispositions [of sentient being], all of these expedient means are like tools to crush our mind of clinging and realize that originally there is no real substantiality to "dharmas" or [the sense of] "self."

What is commonly known as practice means simply to accord with [whatever state] of mind youíre in so as to purify and relinquish the deluded thoughts and traces of your habit tendencies. Exerting your efforts here is called practice. If within a single moment deluded thinking suddenly ceases, [you will] thoroughly perceive your own mind and realize that it is vast and open, bright and luminousóintrinsically perfect and complete. This state, being originally pure, devoid of a single thing, is called enlightenment. Apart from this mind, there is no such thing as cultivation or enlightenment. The essence of your mind is like a mirror and all the traces of deluded thoughts and clinging to conditions are defiling dust of the mind. Your conception of appearances is this dust and your emotional consciousness is the defilement. If all the deluded thoughts melt away, the intrinsic essence will reveal in its own accord. Itís like when the defilement is polished away, the mirror regains its clarity. It is the same with Dharma.

However, our habit, defilement, and self-clinging accumulated throughout eons have become solid and deep-rooted. Fortunately, through the condition of having the guidance of a good spiritual friend, our internal prajna as a cause can influence our being so this inherent prajna can be augmented. Having realized that [prajna] is inherent in us, we will be able to arouse the [Bodhi-] mind and steer our direction toward the aspiration of relinquishing [the cyclic existence of] birth and death. This task of uprooting the roots of birth and death accumulated through innumerable eons all at once is a subtle matter. If you are not someone with great strength and ability brave enough to shoulder such a burden and to cut through directly [to this matter] without the slightest hesitation, then [this task] will be extremely difficult. An ancient one has said, "This matter is like one person confronting ten thousand enemies." These are not false words.

II. The Entrance to Practice and Enlightenment


Generally speaking, in this Dharma-ending-age, there are more people who practice than people who truly have realization. There are more people who waste their efforts than those who derive power. Why is this? They do not exert their effort directly and do not know the shortcut. Instead, many people merely fill their minds with past knowledge of words and language based on what they have heard, or they measure things by means of their emotional discriminations, or they suppress deluded thoughts, or they dazzle themselves with visionary astonishment at their sensory gates. These people dwell on the words of the ancient ones in their minds and take them to be real. Furthermore, they cling to these words as their own view. Little do they know that none of these are the least bit useful. This is what is called, "grasping at otherís understanding and clouding oneís own entrance to enlightenment."

In order to engage in practice, you must first sever knowledge and understanding and single-mindedly exert all of your efforts on one thought. Have a firm conviction in your own [true] mind that, originally it is pure and clear, without the slightest lingering thingóit is bright and perfect and it pervades throughout the Dharmadhatu. Intrinsically, there is no body, mind, or world, nor are there any deluded thoughts and emotional conceptions. Right at this moment, this single thought is itself unborn! Everything that manifests before you now are illusory and insubstantialóall of which are reflections projected from the true mind. Work in such a manner to crush away [all your deluded thoughts]. You should fixate [your mind] to observe where the thoughts arise from and where they cease. If you practice like this, no matter what kinds of deluded thoughts arise, one smash and they will all be crushed to pieces. All will dissolve and vanish away. You should never follow or perpetuate deluded thoughts. Master Yongjia has admonished, "One must sever the mind [that desires] continuation." This is because the illusory mind of delusion is originally rootless. You should never take a deluded thought as real and try to hold on to it in your heart. As soon as it arises notice it right away. Once you notice it, it will vanish. Never try to suppress thoughts but allow thoughts to be as you watch a gourd floating on water.

Put aside your body, mind, and world and simply bring forth this single thought [of method] like a sword piercing through the sky. Whether a Buddha or a Mara appears, just cut them off like a snarl of entangled silk thread. Use all your effort and strength patiently to push your mind to the very end. What is known as, "a mind that maintains the correct thought of true suchness" means that a correct thought is no-thought. If you are able to contemplate no-thought, youíre already steering toward the wisdom of the Buddhas.

Those who practice and have recently generated the [Bodhi-] mind should have the conviction in the teaching of mind-only. The Buddha has said, "The three realms are mind-only and the myriad dharmas are mere consciousness." All Buddhadharma is only further exposition on these two lines so everyone will be able to distinguish, understand, and generate faith in this reality. The passages of the sacred and the profane, are only paths of delusion and awakening with in your own mind. Besides the mind, all karmas of virtue and vice are unobtainable. Your [intrinsic] nature is wondrous. It is something natural and spontaneous, not something you can "enlighten to" [since you naturally have it]. As such, what is there to be deluded about? Delusion only refers to your unawareness that your mind intrinsically has not a single thing, and that the body, mind, and world are originally empty. Because youíre obstructed, therefore, there is delusion. You have always taken the deluded thinking mind, that constantly rises and passes away, as real. For this reason, you have also take the various illusory transformations in and appearances of the realms of the six sense objects as real. If today you are willing to arouse your mind and steer away from [this direction] and take the upper road, then you should cast aside all of your previous views and understanding. Here not a single iota of intellectual knowledge or cleverness will be useful. You must only see through the body, mind, and world that appear before you and realize that they are all insubstantial. Like imaginary reflectionsóthey are the same as images in the mirror or moon reflected in the water. Hear all sounds and voices like wind passing through the forest; perceive all objects as drifting clouds in the sky. Everything is in a constant state of flux; everything is illusory and insubstantial. Not only is the external world like this, but your own deluded thoughts, emotional discriminations of the mind, and all the seeds of passion, habit tendencies, as well as all vexations are also groundless and insubstantial.

If you can thus engage in contemplation, then whenever a thought arises, you should find its source. Never haphazardly allow it to pass you by [without seeing through it]. Do not be deceived by it! If this is how you work, then you will be doing some genuine practice. Do not try to gather up some abstract and intellectual view on it or try to fabricate some cleaver understanding about it. Still, to even speak about practice is really like the last alternative. For example, in the use of weapons, they are really not auspicious objects! But they are used as the last alternative [in battles]. The ancient ones spoke about investigating Chan and bringing forth the huatou. These, too are last alternatives. Even though there are innumerable gong ans, only by using the huatou, "Who is reciting the Buddhaís name?" can you derive power from it easily enough amidst vexing situations. Even though you can easily derive power from it, [this huatou] is merely a [broken] tile for knocking down doors. Eventually you will have to throw it away. Still, you must use it for now. If you plan to use a huatou for your practice, you must have faith, unwavering firmness, and perseverance. You must not have the least bit of hesitation and uncertainty. Also, you must not be one way today and another tomorrow. You should not be concerned that you will not be enlightened, nor should you feel that this huatou is not profound enough! All of these thoughts are just hindrances. I must speak of these now so that you will not give rise to doubt and suspicion when you are confronted [by difficulties].

If you can derive power from your power, the external world will not influence you. However, internally your mind may give rise to much frantic distraction for [seemingly] no reason. Sometimes desire and lust well up; sometime restlessness comes in. Numerous hindrances can arise inside of you making you feel mentally and physically exhausted. You will not know what to do. These are all of the karmic propensities that have been stored inside your eighth-consciousness for innumerable eons. Today, due to your energetic practice, they will all come out. At that critical point, you must be able to discern and see through them then pass beyond [these obstacles]. Never be controlled and manipulated by them and most of all, never take them to be real. At that point, you must refresh your spirit and arouse your courage and diligence then bring forth this existential concern with your investigation of the huatou. Fix your attention at the point from which thoughts arise and continuously push forward on and on and ask, "Originally there is nothing inside of me, so where does the [obstacle] come from? What is it?" You must be determined to find out the bottom of this matter. Pressing on just like this, killing every [delusion in sight,] without leaving a single trace until even the demons and spirits burst out in tears. If you can practice like this, naturally good news will come to you.

If you can smash through a single thought, then all deluded thinking will suddenly be stripped off. You will feel like a flower in the sky that casts no shadows, or like a bright sun emitting boundless light, or like a limpid pond, transparent and clear. After experiencing this, there will be immeasurable feelings of light and ease, as well as a sense of liberation. This is a sign of deriving power from practice for beginners. There is nothing marvelous or extraordinary about it. Do not rejoice and wallow in this ravishing experience. If you do, then the Mara of Joy will possess you and you will have gained another kind of obstruction! Concealed within the storehouse consciousness are your deep-rooted habit tendencies and seeds of passion. If your practice of huatou is not taking effect, or that youíre unable to contemplate and illuminate your mind, or youíre simply incapable of applying yourself to the practice, then you should practice prostrations, read the sutras, and engage yourself in repentance. You may also recite mantras to receive the secret seal of the Buddhas; it will alleviate your hindrances. This is because all the secret mantras are the seals of the Buddhasí diamond mind. When you use them, it is like holding an indestructible diamond thunderbolt that can shatter everything. Whatever comes close to it will be demolished into dust motes. The essence of all the esoteric teachings of all Buddhas and ancestral masters are contained in the mantras. Therefore, it is said that, "All Tathagatas in the ten directions attained unsurpassable and correct perfect enlightenment through such mantras." Even though the Buddhas have said this clearly, the lineage ancestral masters, fearing that these words may be misunderstood, have kept this knowledge a secret and do not use this method. Nevertheless, in order to derive power from using a mantra, you must practice it regularly after a long and extensive period of time. Yet, even so, you should never anticipate or seek miraculous response from using it.

III. Understanding-enlightenment and Actualized-enlightenment


There are those who are first enlightened then engage in practice, and there are others who first practice and then get enlightened. Also, there is a difference with understanding-enlightenment and actualized-enlightenment.

Those who understand their minds after hearing the spoken teaching from the Buddhas and ancestral masters reach an understanding-enlightenment. In most cases, these people fall into views and knowledge. Confronted by all circumstances, they will not be able to make use of what they have come to know. Their minds and the external objects are in opposition. There is neither oneness nor harmony. Thus, they face obstacles all the time. [What they have realized] is called "prajna in semblance" and is not from genuine practice.

Actualized-enlightenment results from solid and sincere practice when you reach an impasse where the mountains are barren and waters are exhausted. Suddenly, [at the moment when] a thought stops, you will thoroughly perceive your own mind. At this time, you will feel as though you have personally seen your own father at a crossroadóthere is no doubt about it! It is like you yourself drinking water. Whether the water is cold or warm, only you will know, and it is not something you can describe to others. This is genuine practice and true enlightenment. Having had such experience, you can integrate it with all situations of life and purify, as well as relinquish, the karma that has already manifested, the stream of your consciousness, your deluded thinking and emotional conceptions until everything fuses into the One True [enlightened] Mind. This is actualized-enlightenment.

This state of actualized-enlightenment can be further divided into shallow and profound realizations. If you exert your efforts at the root [of your existence], smashing away the cave of the eighth consciousness, and instantaneously overturn the den of fundamental ignorance, with one leap directly enter [the realm of enlightenment], then there is nothing further for you to learn. This is having supreme karmic roots. Your actualization will be profound indeed. The depth of actualization for those who practice gradually, [on the other hand,] will be shallow.

The worst thing is to be self-satisfied with little [experiences]. Never allow yourself to fall into the dazzling experiences that arise from your sensory gates. Why? Because your eighth consciousness has not yet been crushed, so whatever you experience or do will be [conditioned] by your [deluded] consciousness and senses. If you think that this [consciousness] is real, then it is like mistaking a thief to be your own son! The ancient one has said, "Those who engage in practice do not know what is real because until now they have taken their consciousness [to be true]; what a fool takes to be his original face is actually the fundamental cause of birth and death." This is the barrier that you must pass through.

So called sudden enlightenment and gradual practice refers to one who has experienced a thorough enlightenment but, still has remnant habit tendencies that are not instantaneously purified. For these people, they must, implement the principles from their enlightenment that they have realized to face all circumstances of life and, bring forth the strength from their contemplation and illumination to experience their minds in difficult situations. When one portion of their experience in such situations accords[with the enlightened way], they will have actualized one portion of the Dharmakaya. When they dissolve away one portion of their deluded thinking, that is the degree to which their fundamental wisdom manifests. What is critical is seamless continuity in the practice. [For these people,] it is much more effective when they practice in different real life situations.

http://www.chan1.org/ddp/talks/beginners-m.html
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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Tue May 25, 2010 1:33 pm

:anjali: just see yourself, your own nature.

its like looking in a mirror in the dark of night, or gazing on your original face from before your parents were born.

empty.
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby Dae Bi » Wed May 26, 2010 9:25 am

What is your original face before your parents were born?
:tongue:
David


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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Wed May 26, 2010 4:47 pm

:namaste: Dae Bi, if you wish to see your original face just look in a mirror on the darkest night you can, without the aid of any light. you will see it. though how you will get to the mirror is your problem!

Morlock, i found your essay pretty enlightening. would like to quote from some of it.

Quotes taken from "Essentials of Practice and Enlightenment for Beginners":
Chapter I, 2nd paragraph:
"If within a single moment deluded thinking suddenly ceases, [you will] thoroughly perceive your own mind... This state, being originally pure, devoid of a single thing, is called enlightenment."

just stop thinking for a few moments and you will see it... totally normal mind, totally mundane own nature.

Chapter II, 4th paragraph:
"... have the conviction in the teaching of mind-only. The Buddha has said, "the three realms are mind-only and the myriad dharmas are mere conciousness". All Buddha dharma is only further exposition on these two lines..."

When you have seen your own mind, the original self, you will see that there is no difference between original self, and mind.

Chapter II, 7th paragraph:
"The secret seal of the Buddhas."

it is called emptiness, though the word emptiness does not fully nor accurately explain the original self. you have to see it for yourself... simple, just stop thinking for a few moments and what are you left with? this is original mind. it is called emptiness.

Chapter III, 3rd paragraph:
"Suddenly, [at the moment when] a thought stops, you will thoroughly perceive your own mind. ... it is not something you can describe to others. This is genuine practice and true enlightenment."

theres nothing easier than seeing your own nature, its just that its so normal you might think oh, can this truly be the emptiness everyone has been talking about?!

Dae Bi, my original face is without form, and empty, it has no smile, no frown, no colour, no features, no arising, no appearance. nor anything particular. my original face is no different from my own nature, nor indeed from form, or mind. all these things taste of what people have termed 'emptiness'. one flavour only.

best wishes, White Lotus.

once seen you will be amazed and have
aquired the seal of the buddhas. you
will always be able to see it whenever you want.
and yet its such a normal little thing,
yet you will know you have it.
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby Astus » Wed May 26, 2010 5:50 pm

White Lotus,

I don't know if you've realised it's not m0rl0ck's essay but a writing by Hanshan Deqing, one of the most famous Buddhist teachers of Ming China.
"There is no such thing as the real mind. Ridding yourself of delusion: that's the real mind."
(Sheng-yen: Getting the Buddha Mind, p 73)

“Don’t rashly seek the true Buddha;
True Buddha can’t be found.
Does marvelous nature and spirit
Need tempering or refinement?
Mind is this mind carefree;
This face, the face at birth."

(Nanyue Mingzan: Enjoying the Way, tr. Jeff Shore; T51n2076, p461b24-26)
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Re: Essentials of Practice and Enlightenment for Beginners

Postby m0rl0ck » Wed May 26, 2010 6:55 pm

Astus wrote: it's not m0rl0ck's essay but a writing by Hanshan Deqing, one of the most famous Buddhist teachers of Ming China.


Yes and lets be clear, Hanshan is the only one in this thread qualified to give advice about practice.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby Inge » Wed May 26, 2010 11:11 pm

m0rl0ck wrote:
Astus wrote: it's not m0rl0ck's essay but a writing by Hanshan Deqing, one of the most famous Buddhist teachers of Ming China.


Yes and lets be clear, Hanshan is the only one in this thread qualified to give advice about practice.


That is a strange statement. You are saying that you are qualified to know and decide who are qualified to give advice about practice. Would that not mean that you are also qualified to give advice about practice? Or do you think those two qualifications are completely different from each other?
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Re: Essentials of Practice and Enlightenment for Beginners

Postby m0rl0ck » Wed May 26, 2010 11:39 pm

Inge wrote:
m0rl0ck wrote:
Astus wrote: it's not m0rl0ck's essay but a writing by Hanshan Deqing, one of the most famous Buddhist teachers of Ming China.


Yes and lets be clear, Hanshan is the only one in this thread qualified to give advice about practice.


That is a strange statement. You are saying that you are qualified to know and decide who are qualified to give advice about practice. Would that not mean that you are also qualified to give advice about practice? Or do you think those two qualifications are completely different from each other?


You dont have to be a chef to judge the edibility of a dish. Im basing my opinion on what i know. And no i dont consider myself fit to teach, i have a better opinion of the calling than that.

EDIT: However if someone has credentials to declare of which i am unaware, dont be shy on my account.
Ride the horse in the direction its going.

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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Thu May 27, 2010 5:21 pm

:namaste: Noble Astus,

I don't know if you've realised it's not m0rl0ck's essay but a writing by Hanshan Deqing, one of the most famous Buddhist teachers of Ming China.


no difference, no writing, no dharma, no appearance of difference, no apparent writing and no apparent dharma. no arising whatsoever.

Noble Morlock, my attempt to interpret experience within the old mans writing is an enthusiastic outburst, and may have no bearing on your practice. i do not presume that anyone would read it sincerely.

i do not consider myself to have experienced the turning over of enlightenment, and so, my words are probably irrelevant.

yours sincerely, White Lotus.
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby m0rl0ck » Fri May 28, 2010 4:40 am

White Lotus wrote:
i do not consider myself to have experienced the turning over of enlightenment, and so, my words are probably irrelevant.



Actually, i think they are probably as good as anybody elses :bow:
Ride the horse in the direction its going.

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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Fri May 28, 2010 5:10 pm

:namaste: Noble Morlock,

Actually, i think they are probably as good as anybody elses


my thoughts entirely, no difference between a mosquito or a buffalo, all Zen creatures in the field of zen.

The Great Master Hui Neng said (paraphrase):

not thinking good nor evil clear your mind, what do you see?


best wishes, White Lotus.
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby Dae Bi » Sat May 29, 2010 2:02 am

It's raining here this morning. Seen by an original face. :D
David


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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Sun May 30, 2010 4:52 pm

:namaste: Dae Bi! is your flavour, enlightened or unenlightened? or do you get two for the price of one? how would you put it?

my flavour is unenlightened.

with respect, White Lotus.

i cannot say that i am enlightened this is since i have no personal I to be enlightened, and therefore there is nothing for enlightenment to cling to. plus, since there is fundamentally no enlightenment nor delusion, what is there to enlighten with. its as you say! the sun is shining outside its evening now, the original face is setting, this one will be going to bed soon.
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Mon May 31, 2010 5:04 pm

Dae Bi, now you see your nature examine how it feels and then examine the world around you comparing feelings. you will see that there is no difference between within and without. also that self nature, mind, body and form are all fundamentally empty... if you examine your feelings.

with respect, White Lotus.

so simple...
just a look!
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby Dae Bi » Tue Jun 01, 2010 10:45 pm

Feelings come and go. What one does with them is what matters. Is one ruled by such feelings, or does one understand what they are and so then in control? The realisation of emptiness is essential, but not everything.
David


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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Wed Jun 02, 2010 5:28 pm

:namaste: Noble Dae Bi,

you said:
Feelings come and go. What one does with them is what matters. Is one ruled by such feelings, or does one understand what they are and so then in control? The realisation of emptiness is essential, but not everything.


correct, but what do sensations tell you about your own nature in relation to the environment around you. do you see that the two basically are the same. your mind is already perfect, so why realize emptiness? if feelings are getting in the way of clear seeing, just practice.

When Mind is realized, its like nothing special, its completely normal. this normal mind within you head, within your heart and as the world around you is completely normal. nothing special to see or feel. its just what it always was, before emptiness came along, and now emptiness has gone... back to normal.

theres absolutely nothing special realized. its just seeing and appreciating what you have always had.

With respect, White Lotus.

Dae Bi, will see.
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby Dae Bi » Wed Jun 02, 2010 10:26 pm

I had the last word once, but then someone said something else. :shrug:
David


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Re: Essentials of Practice and Enlightenment for Beginners

Postby catmoon » Thu Jun 03, 2010 1:38 am

Aw that's so sad. myabe one day...


uh...


oops.
Sergeant Schultz knew everything there was to know.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby White Lotus » Thu Jun 03, 2010 4:34 pm

I had the last word once, but then someone said something else. :shrug:
in any matters of importance. dont rely on me. i may not know what i am talking about. take what i say as mere speculation. i am not ordained. nor do i have a formal training. i do believe though that if i am wrong on any point. there are those on this site who i hope will quickly point out my mistakes.
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Re: Essentials of Practice and Enlightenment for Beginners

Postby Ngawang Drolma » Thu Jun 03, 2010 5:28 pm

White Lotus, I'm starting to wonder if you're having a bit of fun with us :)

No harm in that, if so.

Best,
Laura
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