Author: Payton Swick

Sam guided our sangha this Sunday.  Inspired by a quote from Shabkar Tsokdruk Rangdrol (1781–1851) — “The mind’s nature is vivid as a flawless piece of crystal – intrinsically empty, naturally radiant, ceaselessly responsive” — we considerd other writings and listen to excerpts of some relevant dharma talks.

Here’s Sam’s notes:

In a sangha run by Max or Don, the term “Radiant Mind” showed up and I thought I’d pursue that today.   To me, it points to the primordial fact of the radiance or luminosity of the present moment…   The sense of reality and presence of the present moment.

Reminded me of the writings of Ken Wilber, this from the book “The Simple Feeling of Being” (this is an anthology of his earlier writings):

There are many things that I can doubt, but I cannot believably doubt my own consciousness in this moment.   My consciousness IS, and even if I tried to doubt it, it would be my consciousness doing the doubting.  

  The very undeniability of my present awareness, the undeniability of my consciousness, immediately delivers to me a certainty of existence in this moment, a certainty of Being in the now-ness of this moment.  

  I am not objects in nature, not feelings in the body, not thoughts in the mind, for I can Witness them all.   I am that Witness — a vast spacious, empty, clear, pure, transparent Openness that impartially notices all that arises.

later he writes to the reader:

…  the Witness itself will disappear entirely, and instead of witnessing the sky, you are the sky;   instead of touching the earth, you are the earth;  … You are the empty mirror that is one with any and all objects that arise in its embrace, a mindlessly vast translucent expanse:  infinite, eternal, radiant beyond release.   And you are That…

There is only the world, and you are all of that; you are not merely on this side of your face looking out there.   “In here” and “out there” have become one with a shuddering obviousness.  Consciousness is one with all that is arising — a vast, open transparent radiant, infinitely Free and Full expanse.

Reminded me of Christina’s Feldman’s teachings about “liberation is in the present moment” (I think was a personal communication since I haven’t found that written or in dharmaseed…I don’t have a quote)  and also a quote by Nisargadatta Maharaj.   This is from “I am That” Ch. 3:

M:   There is something exceptional, unique, about the present event, which the previous, or the coming do not have. There is a livingness about it, an actuality; it stands out as if illuminated. There is the ‘stamp of reality’ on the actual, which the past and the future do not have.

Q: What gives the present that ‘stamp of reality’?

M: There is nothing peculiar in the present event to make it different from the past and future. For a moment the past was actual and the future will become so. What makes the present so different? Obviously, my presence. I am real for I am always now, in the present, and what is with me now shares in my reality. The past is in memory, the future — in imagination. There is nothing in the present event itself that makes it stand out as real. It may be some simple, periodical occurrence, like the striking of the clock. In spite of our knowing that the successive strokes are identical, the present stroke is quite different from the previous one and the next — as remembered, or expected. A thing focussed in the now is with me, for I am ever present; it is my own reality that I impart to the present event.

We then sat for 20 minutes, and then I played the first 35 minutes of

 https://dharmaseed.org/talks/player/9071.html Joseph Goldstein 2010-05-25 Intrinsically Empty, Naturally Radiant, Ceaselessly Responsive : An Exploration of the Nature of our Mind

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Related things I did not mention:

I found books on the Radiant Mind;   one by Peter Fenner inspired by Dzogchen teachings;   I took that out of a library — really felt he was trying to sell something… 

One by Jean Smith but hadn’t looked at it.

Found a blog by Ajahn Sujato [ https://sujato.wordpress.com/2014/10/29/on-the-radiant-mind/  Sujato’s blog: on Pabhassara Sutta AN 1:49] :

Radiant, monks, is this mind. And it is defiled by transient defilements. An unlearned ordinary person does not understand that in accord with reality. Therefore I say, “An unlearned ordinary person does not have mental development.”

Radiant, monks, is this mind. And it is freed from transient defilements. A learned noble disciple person understands that in accord with reality. Therefore I say, “A learned noble disciple has mental development.”

This is the normal way the Buddha talked about the mind. It is not that it is “naturally” radiant or defiled: it is naturally conditioned. When the conditions for darkness are there, it is dark, when the conditions for light are there, it is light. Our passage, which is unique, without parallels in any early Suttas, syntactically awkward, clearly the subject of editing, can be read as suggesting a different take on things, that the mind is somehow “radiant” even when covered by defilements. Or it can be read in line with the other, more clear suttas.

In either case, there is no suggestion here that the “radiant mind” be connected with Nibbana. Quite the opposite: the whole point of the sutta is that it can be defiled, so it cannot be Nibbana.

    Reminded me of the “pathless path” —  looking it up on ChatGPT

The “pathless path” in spirituality, related to Buddhism and non-duality, isn’t a set of steps but a recognition that enlightenment isn’t a future goal to be achieved through effort, but is already present in “being” or raw awareness, requiring letting go of striving, concepts, and the “doer” to see what’s already here. It involves effortless presence, seeing through mind-made illusions, and recognizing the timeless reality within the everyday, like resting in simple awareness of sensations or the breath, rather than adding practices to the mind. It’s about realizing you’re already home, not traveling to it.   It contrasts with progressive paths where you work toward a future goal (e.g., mindfulness, mantra). The pathless path points to the already-present reality that traditional paths ultimately reveal, but by removing the “path” itself. 

Core Concepts

• Being, Not Doing: It’s a state of presence, not a process of acquisition or striving for something better.
• No Techniques Needed: Moves beyond traditional meditation techniques like mantras or “who am I?” questions, which imply a journey.
• Letting Go: Focuses on releasing control, resistance, preferences, and the concept of a separate self.
• Already There: The destination (liberation, reality) is already present; there’s no need to get there.
• Direct Experience: Emphasizes seeing reality as it is, without mental filters, by observing raw sensations and the flow of experience. 

How it Works in Practice

• Rest in Awareness: Simply rest in what you are (pure awareness or being), without trying to change it.
• Observe Sensations: Notice the field of changing sensations (tingling, warmth, pressure) in the body without reacting or interpreting them.
• See Mind Patterns: Become aware of how the mind distorts experience, allowing these patterns to diminish naturally.
• Union of Timeless & Time-Bound: Involves inhabiting both the everyday world of action and the timeless dimension of pure presence. 

Key Contrast

• It contrasts with progressive paths where you work toward a future goal (e.g., mindfulness, mantra). The pathless path points to the already-present reality that traditional paths ultimately reveal, but by removing the “path” itself. 

I asked ChatGPT “Sutta where buddha says self not found in aggregates or outside of them”…   Answer mentioned   Yamaka Sutta, Anattalakkhana Sutta, Khemaka Sutta, and Alagaddupama Sutta.   

ChatGPT Offered “Nagarjuna’s tetralemma” so I said OK.

“Ahhh nice, we’re going full Madhyamaka mode now.   Love it.”

Reminded me of a warning by Dogen:

Zen master Baoche (Bow-Chuh) of Mt. Mayu was fanning himself. A monk approached and said, “Master, the nature of wind is permanent and there is no place it does not reach. Why, then, do you fan yourself?”

” Although you understand that the nature of the wind is permanent,” Baoche replied, “you do not understand the meaning of its reaching everywhere.”

” What is the meaning of its reaching everywhere?” asked the monk again. The master just kept fanning himself. The monk bowed deeply.

The actualization of the buddha-dharma, the vital path of its correct transmission, is like this.

If you say that you do not need to fan yourself because the nature of wind is permanent and you can have wind without fanning, you will understand neither permanence nor the nature of wind. The nature of wind is permanent; because of that, the wind of the buddha’s house brings for the gold of the earth and makes fragrant the cream of the long river.

This Sunday we watched a video of Brother Phao Linh teaching about the Diamond Sutra. He specifically addressed the notion that human beings have an identifiable and bounded lifespan. He challenges several assumptions we hold about our lives having a beginning and an ending. He describes the great understanding and love that can come to us when we dissolve the notion of beginnings and endings.

The video Darryl played is only accessible to folks who took the Zen and the Art of Saving the Planet course, so sharing the link wouldn’t work. If someone would like to listen to a similar teaching that is in discussion format, here is a link to an episode from the Plum Village Podcast – The Way Out is In. The title is Space, Time and the Ultimate Dimension. The discussion takes place with members of the Outrage and Optimism podcast crew and the Way Out Is In crew. You get to hear several different voices, questions and thoughts.

And here is the pdf of the Sutra we studied, excerpts from the Diamond Sutra as translated by Thich Nhat Hanh.

At the base of all the subtlety of Buddha’s most extensive meditation instructions, rests contemplation of the body.  Jackie guided us this week as we explore various dimensions of mindfulness of the body, and the insights that these can yield.       

Our period of meditation was framed by Jill Shepherd and Eugene Cash talking on Contemplation of the Body. Together these can lead to a profound steadiness that we can draw upon in these particularly troubling times.

Links to talks are forthcoming.

As endings approach — the end of a life, the end of a year, there is a natural longing to clean the slate and rediscover true equanimity. The path to inner peace often leads straight through Forgiveness–and the year’s end offers a good occasion to look inside to see who you might forgive.  It is the act of letting go of past grudges that lifts the burden, whether that forgiveness is spoken aloud or undertaken in the silence of one’s own heart.

Ellen guided our reflections this Sunday, drawing on a talk on forgiveness by Nikki Mirghafori, followed by a guided meditation by Bhante Buddharakkhita.

Nikki’s talk is here (the last third of this recording): https://dharmaseed.org/talks/86894/

Bhante’s talk is here: https://dharmaseed.org/talks/93807/

Max guided our reflections this Sunday, focusing on Right or Wise Effort.

Much of the effort we expend can be wasted or even counterproductive because it has not been wisely shaped.  Keenly aware of this, the Buddha had a great deal to say about how to shape our efforts by preparing the ground in our states of mind, from which all our intentions and actions spring.

Drawing on writings by Thich Nhat Hanh and a talk by Carol Wilson, we explored shaping the mind in ways that promote well focused and wholesome action, out of which the best results in time arise.

Links to the talks TBD

Guided by Don, this week we explored the sublime as it appears in our everyday life.

A talk by Stephen Batchelor was at the center of our exploration, taking us through and beyond particular meditative techniques to something much more accessible: the deep appreciation of life in its best present moment. The reality of death puts day-to-day being into focus.

We don’t need to wallow in speculation about heaven, hell, past/future lifetimes etc. The good stuff is all contained in the present moment. We can cultivate a wholesome state of mind. The rest is way beyond our control.

You can listen to the talk here: https://dharmaseed.org/talks/17170/

Karma (or kamma in Pali), is the fifth of the Five Daily Recollections. It points to the natural law of cause and effect unfolding moment by moment. Joseph Goldstein describes karma as “resting on the tip of intention,” emphasizing that it is the quality of our intentions — more than the action itself — that shapes the ripples of experience. Each intention plants a seed; each choice conditions how the heart-mind inclines in the next moment, much like a pebble cast into a still pond.  

But how does karma function when there is no fixed Self to receive its results, and when all phenomena are inherently empty? If experience is a dynamic flow rather than a possession, what does it mean to be “the owner of our actions”? And how might a deeper understanding of intention help loosen habitual patterns and open the possibility of more skillful responses?

Sonia led our Sangha this week. You can listen to the talks she played here:

“Karma”, by Joseph Goldstein

https://dharmaseed.org/talks/player/15978.html

“Karma and Intention” by Gil Fronsdal

https://www.insightmeditationcenter.org/transcribed-talks/karma-and-intention/

The Path: what are its essentials?  How does it highlight the essentials for waking up?  How important are the most ancient traditions – and why?  And what might a modern pilgrimage look like? What is the role of others in our own awakening, and our role in theirs?  John guided our reflections this week, drawing on a dharma talk by Devon Hase.

The talk is available here: https://dharmaseed.org/talks/93899/

Devon read a poem by Jane Hirshfield, To Be a Person, which you can read in various places, including here.

The talk also mentioned journalist Paul Salopek’s walk across the world: https://outofedenwalk.nationalgeographic.org/

These days, we are awash in “free speech,” and lots of it is not wholesome. Much of what we experience in public and private discourse seems to be increasingly coarse and caustic.

We may find ourselves drawn into toxic dialogue, in the workplace, in the coffee shop, or on social media, as relatively passive consumers or eager participants. We may find ourselves using words or expressing sentiments that are anything but skillful. We cleverly formulate our own words and phrases to justify our own positions and condemn or ridicule others’.

People are killing and being killed by words. Without any doubt, we will benefit ourselves and others by returning to the well of wisdom that is the Triple Gem and resting there before we utter our next syllable.

This week we heard from Steve who discussed this topic.

Here is a good summary of the elements of Wise Speech from an article in Tricycle (Beth Roth, 2017) which Steve brought up during the talk:

• Right Speech is one of the Five Precepts for ethical conduct, along with protecting life and not killing, taking only what is freely offered and not stealing, using one’s sexual energy in ways that do not harm oneself or others, and refraining from the use of intoxicants to the point that they cloud the mind. The Buddha taught that ethical conduct is the foundation of meditation practice, and is also the ground upon which our life and our spiritual journey rest. The Buddha called these precepts for ethical conduct “The Five Gifts,” because by undertaking these trainings we offer a supreme gift to other beings and to ourselves:  the gift of freedom from fear, hostility, and oppression.
• In addition to being one of the Five Precepts, Right Speech is also one of the components of the Noble Eightfold Path, along with Right View, Right Intention, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Here again the word “Right” is not a moral judgment to be contrasted with bad or wrong, but means “leading to happiness for oneself and others.” The Noble Eightfold Path is a path to liberation, which is described as happiness, inner peace, and freedom from suffering in this lifetime. It is also the path that releases us from future rebirths into realms of suffering.
• The Buddha was precise in his description of Right Speech. He defined it as “abstinence from false speech, abstinence from malicious speech, abstinence from harsh speech, and abstinence from idle chatter.” In the vernacular this means not lying, not using speech in ways that create discord among people, not using swear words or a cynical, hostile or raised tone of voice, and not engaging in gossip. Re-framed in the positive, these guidelines urge us to say only what is true, to speak in ways that promote harmony among people, to use a tone of voice that is pleasing, kind, and gentle, and to speak mindfully in order that our speech is useful and purposeful.
• Right Speech is a mindfulness practice. By undertaking this practice, we commit to greater awareness of our body, mind, and emotions. Mindfulness makes it possible to recognize what we are about to say before we say it, and thus offers us the freedom to choose when to speak, what to say, and how to say it. With mindfulness, we see that the heart is the ground from which our speech grows. We learn to restrain our speech in moments of anger, hostility, or confusion, and over time, to train the heart to more frequently incline towards wholesome states such as love, kindness and empathy. From these heart states Right Speech naturally arises.
• The practice of Right Speech requires that we attend to karma, or the law of cause and effect. We repeatedly observe that different kinds of speech create different kinds of results. Using speech in certain ways assures suffering, while speaking in other ways creates happiness. There is a Tibetan prayer that says, “May you have happiness and the causes of happiness. May you be free of suffering and the causes of suffering.” When we understand the workings of cause and effect, we can appreciate how profound this prayer is.
• The teaching about Right Speech assumes imperfection. Our “mistakes” are a vital part of our learning.  We need to lie, exaggerate, embellish, use harsh and aggressive speech, engage in useless banter, and speak at inappropriate times, in order to experience how using speech in these ways creates tension in the body, agitation in the mind, and remorse in the heart. We also discover how unskillful speech degrades personal relationships and diminishes the possibility of peace in our world.
• Because Right Speech figures so prominently in the fundamental teachings of the Buddha, we know that what we might call Right Listening, as the complement to Right Speech, is also very important.  But what exactly is Right Listening?
• Webster’s dictionary defines ‘listen’ as “to pay attention to sound” and “to hear with thoughtful attention.” Yet effective listening means paying attention to more than just sound, and therefore requires that we use more than just our ears. As we are increasingly able to bring mindfulness to ordinary human interaction, we find that listening means attending to our physical sensations, thoughts, and emotions, as well as to the voice, facial expressions, gestures, pauses, underlying meanings, and rich nuances that accompany the spoken words of others.

Metta, or basic Friendliness, is quite wonderful in itself, and it opens the door to the other Brahma Viharas, four great virtues of the Buddhist Path.

Mudita, often translated Appreciative or Sympathetic Joy – appreciating the good fortune of others – is certainly one of these, and sharing delight is something we could benefit from experiencing more often than we typically do.

Don, who guided our reflections this Sunday, has discovered a talk by Jill Shephard which contends that Mudita is not just another virtue, but is fundamental to higher states of consciousness, even in being totally pleasant in itself.

You can hear this talk at the following location: https://dharmaseed.org/talks/92930/