Sönam wrote:What is unnecessary
Six things are unnecessary when you apply profound teachings to your experience:
If your good qualities flourish wherever you stay, you need not remain in solitude.
If you experience the freedom of your concepts in their own ground, you need not renounce sansara.
If you can guard against heedlesness, you need not worry about appreasing other's minds.
If you realize that mind itself is uncontrived, you need not study the scriptures.
If you realize that whatever you perceive is illusory, you need not try to ward off fixation.
If you recognize that the way of abiding is your own true nature, you need not seek buddhahood.
Those for whom these things are no longer necessary are great spirituel people, truly sublime beings.
- Longchen Rabjam - Man ngag rin po che'i mdzod - Precious Treasury of Pith Instructions -
i read this this morning.
Treatise of the Samadhi of the Precious King
By mindfulness of Buddha we do not seek to be free from sickness. If the body were without sickness, then cravings and desires would easily arise.
In dealing with the world we do not seek to have no difficulties. If the world were without difficulties, then arrogance and sloth would surely arise.
In investigating mind we do not seek to be absent of obstructions. If the mind were without obstructions, then we would overstep the proper stages of our studies.
In our conduct we do not seek to have no delusions. If our conduct were without delusion, then our vows would not be firm. In making plans for things, we do not seek easy success. If we have easy success in affairs, then the will stays slack and proud.
When we form relationships with people, we do not seek to benefit ourselves. If we form relationships for self-aggrandizement, this damages morality.
We do not seek to have other people accommodate us. If other people accommodate us, our hearts are sure to grow complacent.
When we practice generosity, we do not expect a reward. If we expect to be rewarded for meritorious deeds, then we have ulterior motives.
When we see something beneficial, we do not seek to profit from it. If we seek to profit from what is beneficial, the mind of ignorance is active.
When we are oppressed, we do not seek speedy vindication. If we seek speedy vindication, then animosity and resentment increase.
Thus, when the sages established their teaching, they considered sickness and suffering as medicines, troubles and difficulties as freedom and ease, obstacles and barriers as liberation, and the multitude of delusions as the companions to Reality. They considered being bogged down in difficulties as success, broken relationships as sustenance, disagreeable people as gardens and forests, and the merit of generosity as worn-out shoes. They considered keeping away from profit as riches and suffering oppression as a method of practice.
Thus dwelling amidst obstacles nevertheless brings a way through them, and seeking a way through on the contrary brings obsctructions. Thus the Tathagata attained the path of enlightenment amidst obstacles and obstructions. The likes of [the murderer] Angulimalya and [the renegade] Devadatta came to do him harm, but our Buddha gave them predictions of salvation, and transformed them so they became enlightened. Is it not the case that [for those who truly follow Buddha's example], when others go against us, it is really favorable to us, and that when others try to damage us, it really helps us succeed? But at the present time, if conventional worldly people studying the Path do not first dwell amidst obstacles, then when obstacles do arrive, they will not be able to push them aside. Thus the great jewel of the Dharma King will be lost. Is this not lamentable?
page 216,217, 218 Basic Buddhism: Exploring Buddhism and Zen. by Nan Huai Chin isbn:1578630207
yes, it's not quite as condensed, and it's part of the Pure Land Sect. i just saw similarities and thought i'd pass it along.