Above all, don’t wish to become a future Buddha;
Your only concern should be,
As thought follows thought,
To avoid clinging to any of them.
I do not think I have ever wanted to be a Buddha. I do not remember that thought at all. I do focus on trying not to cling to my thoughts but my lifelong practice of hairsplitting has been a sanctuary as well as a war.
My fondness for making excessive distinctions in reasoning allows me to dress up old behavior as new. I may not have expressed a wish to become a Buddha, but I have desired acquiring inner peace for the rest of my life.
Quite often it feels as if I am stomping through myriad thoughts, trying to shake off first one and then the other. I am amazed at the substance I give to a thought–I walk around in it–giving it a life it does not have.
Usually, it is a thought I know well but until I have examined it thoroughly, I am not able to let it go. I like to think that hairsplitting serves me here, much like Ajahn Chah’s distinction between holding and clinging:
We pick up [a flashlight], look at it and see, `Oh, it’s a flashlight,’ then we put it down. This is called holding but not clinging, we let go. We know and then we let go. To put it simply we say just this, `Know, then let go.’
For me, knowing to let go requires trust, and when I do, the named thought floats by, a mere reminder of what is. However, knowing an object, a thing, is easier than meeting a familiar emotion. Yet, the practice is the same.
In fact, the practice of looking and letting go is what the mind learns to trust; Chah says that in “constancy of mind, wisdom arises.”
That constancy of mind is what I need most when emotion pulls at me, when I face patterns of a lifetime. Hairsplitting allows me to breathe between thoughts but it also makes for interesting detours.
As I began my regimen of healthy eating, meditation and yoga, I defined and redefined my practice of each as well as the union and intersection of all three. That is neither bad nor good but my initial focus was on results and now, it is to live.
In the beginning we practise with some desire in mind; we practise on and on, but we don’t attain our desire. So we practise until we reach a point where we’re practising for no return, we’re practising in order to let go.”
“Practicing for no return” would not have been what I needed to know as I began my practice. I would not have trusted it. My wishing to become a Buddha was disguised as various emotional and physical health goals. In order to change my physical and emotional being, I had to let go of trying to become a future Buddha.