Love as the Expression of Emptiness


Joseph Goldstein describes the benefits and means of letting go of the mind’s habits of attachment and delusion.
By Joseph Goldstein

Part 2 of 2:
Of course, it is not only the body with which we identify. We are continually ensnared by the workings of the mind—its moods, emotions, concepts, opinions, judgments, and so forth. Caught up as we are in the mind’s busyness, it is only in rare moments that we touch that space of open, free awareness that is its true nature. One of the things I love about being on retreat is that it reveals so clearly that so much of the time the mind is in some state—sometimes obvious, sometimes extremely subtle—of attachment or aversion. Trungpa Rinpoche spoke of the meditative path as being one insult after another. This is important to understand because it points to the level of attentiveness we need to cultivate in our lives if we want to fulfill that aspiration for peace, for love, for freedom.

One of the dangers I see among Western practitioners is the enticement to say, “Well, everything I do is my practice,” as if no special effort is required. Theoretically this is a valid point, but is it really true in how we actually live? Staying awake does not come easily. It requires tremendous energy, commitment, and courage. Just look to the examples of the great figures in any spiritual tradition—to the intensity, exertion, and renunciation manifest in their practice. Meditation is very humbling in that it reflects back to us the depth of our attachments and the inspiration and commitment needed to get free of them. Sustained meditation practice makes it more difficult to fool ourselves.

Although renunciation may express itself in outward forms, its essence is the letting go of the mind’s habits of delusion. Even just a moment of such release is powerful, because it provides a reference point, an alternative to the false sense of self we ordinarily experience. The more we taste of this experience of emptiness, the more we can truly make our life our practice, rather than simply holding “life as practice” as a nice idea.

The profound stillness in which the mind’s intrinsic, radiant emptiness is realized is not something apart from spiritual activity in the world. It is its foundation. Each of us acts and abides within a unique set of karmic conditions, which localize us in the specifics of place, social and familial relationships, and all the other circumstances that make up our unfolding life. But these very circumstances are themselves empty. Emptiness and specificity are not in contradiction; they constitute a union. While we accept, open to, and even honor the specifics of our lives, without the recognition of their essential emptiness, we will easily fall into attachment. The fullness of the spiritual path is the understanding that love, that compassion, is the expression of emptiness. These are not two separate things; one is an attribute of the other.

In my own practice, this understanding has been greatly enriched by some of the teachings of Tibetan Buddhism. For many years, the bodhisattva vow of Mahayana Buddhism—to practice in order to save all beings—made little sense to me. How in the world would I, or anyone, be able to enlighten all beings? It seemed like a beautiful idea, but an impossibility. What gave the vow meaning to me was the teaching of absolute and relative bodhicitta, or “awakened mind.” Relative bodhicitta is compassion; absolute bodhicitta is emptiness. The compassionate activity expressed by the vow is the manifestation of the realization of emptiness. The energy to save all beings arises in precisely that consciousness that knows that there is no one to save and no one to do the saving. It is here that the spiritual path finds its completeness.

From the Fall 1997 issue of Inquiring Mind by Joseph Goldstein and Inquiring Mind.
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Joseph Goldstein is cofounder and a guiding teacher of the Insight Meditation Society in Barre, Massachusetts, and its Forest Refuge program, and helped establish the Barre Center for Buddhist Studies. His books include A Heart Full of Peace, One Dharma: The Emerging Western Buddhism, and Mindfulness: A Practical Guide to Awakening.
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Part 1 of 2:

https://news.1rj.ru/str/lorddivinebuddha/3097


Part 2 of 2:

https://news.1rj.ru/str/dhammapadas/2667

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Dhammapada, beloved and favorite teachings of the Buddha channel:

https://news.1rj.ru/str/dhammapadas
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Grande Buda de Ibiraçu, gigantic Buddha statue located in Morro da Vargem Zen Buddhism Monastery,
Ibiraçu, Espírito Santo, Brazil, the largest Buddha statue in the Western hemisphere.

Big Buddha Phuket, Thailand.

Free Buddha Dharma ebook

Steps Along the Path
By Phra Ajaan Thate Desaransi


Free download available:

https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanThate_StepsAlong.pdf
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Free Buddha Dharma ebook

Steps Along the Path
By Phra Ajaan Thate Desaransi

This little book might be of use to those who are interested in practicing meditation, as it is small, easy to carry and read through quickly without taxing the brain. So I have edited it, polishing the style and adding more points—in particular, point 11 and onwards (i.e. how to deal with visions and signs in meditation)—in order to make the book more complete, fit to be a guide to the practice of meditation: showing the worth of meditation, the way to meditate, which ways of meditation are right, which are wrong, and in detail how to correct those things that should be corrected in the practice. I hope this little book will be of use to those who are interested.

Free download available:

https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanThate_StepsAlong.pdf
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Yamaka Vagga
The Twin Verses

19. Bahum pi ce sahitam bhasamano
na takkaro hoti naro pamatto
Gopo'va gavo gauayam paresam
na bhagava samannassa hoti.
20. Appam pi ce sahitam bhasamano
dhammassa hoti anudhammacari
Ragan ca dosan ca pahaya moham
sammappajano suvimuttacitto
Anupadiyano idha va huram va
sa bhagava samannassa hoti.

LEARNING WITHOUT PRACTICE IS OF NO WORTH

19. Though much he recites the Sacred Texts, but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits of the Holy Life.

20. Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.

Story

There were two monks - one a worldling but well-versed in the Dhamma, the other an Arahant though not so erudite. The worldling did not practise what he knew; the one who knew little practised the Dhamma and, realizing Nibbana, enjoyed the fruits of the Holy Life. The scholarly monk desired to embarrass the other by putting some intricate questions in the presence of the Buddha. Knowing well his base motive, the Buddha raised some questions connected with the realization of the Dhamma. The Arahant answered them all from personal experience, but the other could not as he had not attained to any Paths of Sainthood. Thereupon the Buddha praised the Arahant who had practised His teaching, though possessing less knowledge of the Dhamma.

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Words of the Buddha channel:

https://news.1rj.ru/str/wordsofbuddha
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Laykyun Sekkya Big Buddhas, Khatakan Taung, near Monywa, Myanmar is one of the tallest statue in the world depicting Siddhartha Gautama in standing and parinirvana position.

Chapter 2

Appamada Vagga
Heedfulness
(Text and Translation by Ven. Narada)



1. Appamado amatapadam
pamado maccuno padam
Appamatta na miyanti
ye pamatta yatha mata. 21.
2. Etam visesato ñatva
appamadamhi pandita
Appamade pamodanti
ariyanam gocare rata. 22.
3. Te jhayino satatika
niccam dalhaparakkama
Phusanti dhira Nibbanam
yogakkhemam anuttaram. 23.

THE HEEDLESS DIE; THE HEEDFUL DO NOT

1. Heedfulness 1 is the path to the deathless, 2 heedlessness is the path to death. The heedful do not die; 3 the heedless are like unto the dead. 21.

2. Distinctly understanding this (difference 4), the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of the Ariyas. 5 22.

3. The constantly meditative, 6 the ever steadfast ones realize the bond-free, 7 supreme Nibbana. 8 23.

Story

A jealous queen Magandiya, caused an innocent rival of hers, Samavati, to be burnt alive. The king, hearing of the pathetic incident subjected Magandiya to a worse death. The monks wished to know which of the two was actually alive and which was actually dead. The Buddha explained that the heedless, like Magandiya, should be regarded as dead, while the heedful, like Samavati, should be regarded as alive.
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Dhammapada, beloved and favorite teachings of the Buddha channel:

https://news.1rj.ru/str/dhammapadas
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Giant statue of Luang Pho Tuad (who walked on the ocean and turned it into fresh water), Maharat Buddhist Park, Phra Nakhon Si Ayutthaya, Thailand.

Free Buddha Dharma ebook

Prisoners of Karma: A Story
By Suvimalee Karunaratna

Free download available:
https://www.accesstoinsight.org/lib/authors/karunaratna/bl125.pdf

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Free Buddha Dharma ebook

Prisoners of Karma: A Story
By Suvimalee Karunaratna

Suvimalee Karunaratna was born in Sri Lanka in 1939 and received her early education in Washington, D.C. and in Colombo. While living in Rangoon, where her father was posted as the Sri Lankan ambassador to Burma from 1957-61, she received meditation instructions from the Ven. Mahasi Sayadaw and the Ven. Webu Sayadaw. Her first volume of short stories was published in 1973, and several of her short stories have appeared in anthologies of modern writing from Sri Lanka as well as in literary journals. She is the author of The Walking Meditation (Bodhi Leaves No. 113) and Prisoners of Karma (Bodhi Leaves No. 125).

Free download available:
https://www.accesstoinsight.org/lib/authors/karunaratna/bl125.pdf

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Benefits of meditation retreat :

1. Deepened Meditation Practice

Deepen concentration (samadhi) and insight (vipassana).

Refine techniques like mindfulness (sati), loving-kindness (metta), and breath (anapanasati).


2. Mental Clarity and Emotional Healing

Silence and introspection clear mental clutter and promote emotional processing.

Reduces stress, anxiety, and overthinking through stillness and awareness.


3. Spiritual Insight and Self-Understanding

Helps you observe your thoughts and habits, leading to greater self-awareness.

Insights into impermanence (anicca), suffering (dukkha), and non-self (anatta).


4. Disconnection from Distractions

A break from technology, social media, and daily responsibilities allows you to reset and recharge.

Encourages presence and appreciation for the moment.

5. Cultivation of Compassion

6. Being around experienced teachers and like-minded practitioners can inspire and guide your path.

7. Can lower blood pressure, improve sleep, and enhance immune function.

MITTA

…friend, companion

Kalyàna Mitta – Spiritual friends and friendship.

The purpose of friendship is to grow mutually, to improve spirituality in faith (saddhà), generosity (càga), virtue (sãla), knowledge and wisdom (pannà).

It is the forerunner of goodness in life such as happiness, wealth, opportunity, etc. It is the supporting condition for the growth of all goodness.

A real friend is a friend who helps when in need, who shares the same weal and woes with you, who gives good counsel and who sympathizes.

An enemy disguised as a friend is one who associates for gain (a taker), who render lips services (a talker), who flatters (a flatterer) and who brings ruin to your wealth (a spender).

The qualities of a good friend are, one who...

1. gives what is hard to give (dàna)

2. does what is hard to do

3. hears what is hard to hear or bear

4. confesses (shares) his, or her, own secret with you

5. keeps others’ secrets

6. in need, forsakes one not

7. despises one not when one is ruined.

Chapter 2

Appamada Vagga
Heedfulness

4. Uññhanavato satimato
sucikammassa nisammakarino
Sañatassa ca dhammajivino
appamattassa yaso'bhivaddhati.

THE ENERGETIC PROSPER

4. The glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases.

Story

A rich but humble young man who pretended to be very poor, living like a labourer, was later elevated to a high position by the king. When he was introduced to the Buddha by the king He described the characteristics of those who prosper.

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Buddha dharma teachings channel:

https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
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Buddham Saranam Gacchami
Dhammam Saranam Gacchami
Sangham Saranam Gacchami

I go to the Buddha for refuge.
I go to the Dhamma for refuge.
I go to the Sangha for refuge.

बुद्धं शरणं गच्छामि। धर्मं शरणं गच्छामि। संघं शरणं गच्छामि।