AntoVass’ekadivasaņ (One day during the Rains)

___________________________________
I take a walk
Pleasant and calm and slow
Across the open fields
Then I return
To my cozy
Homely
Hermitage
That overlooks those pleasant
Calm and empty fields.
I just take a walk
And I come back;
No moral lesson is learned,
No samadhi is enjoyed,
And no gnosis is reached.
Only,
The robes are washed
And there is no hurry
For them to dry
As I huddle myself
With my cozy
Homely
Hermitage.

Son of Buddha

________________

All day long
Bliss is upon me.
I am free and joyful
because nothing exists
that fetters my conscience
or exposes me to blame.
I have nothing to lose or to gain.
The past is relinquished,
The future is ever welcome.
Mara is out of sight,
And the profound fortitude of Dhamma
pervades my steadfast heart.
All day long
Bliss is upon me.
I am sun of Buddha
Because I feel this way!

____________________
Bhikkhuni version:
____________________

All day long
Bliss is upon me.
I am free and joyful
because nothing exists
that fetters my conscience
or exposes me to blame.
I have nothing to lose or to gain.
The past is relinquished,
The future is ever welcome.
Mara is out of sight,
And the profound fortitude of Dhamma
pervades my steadfast heart.
All day long
Bliss is upon me.
I am daughter of Buddha
Because I feel this way!

Nekkhamma

_______________________________

And whether I end up a Buddhist monk
or a Sufi or Mystic seeker of Sainthood
or a half-mad half-delivered beggar in the streets of Cairo –
it is certainly time to say
‘farewell’
to this horrible
normalcy.
Not every one survives because they want!
Some survive because they must!
If the purpose that transcends life and death is found,
love of life and fear of death
vanish.
Thus is my survival;
a feat of heroic abstinence,
from all love, hate, and fear,
from all that binds together,
from all things conditioned.

Renunciation!

Tatha! (‘this’ that feels!)

The incentive exists
for one who suffers,
or rather for one who
thinks
that he suffers –
to live on,
to seek and to battle,
and to force his way,
out of suffering and into happiness.
This,
is how one indeed lives on,
one made of form,
seeking forms,
battling with forms,
one who is conditioned,
seeking conditioned things,
battling with conditioned things,
thrusting forth the vitality
of consciousness and will,
across incalculable births and lives.
But for him who
following the sublime way
have understood that suffering and happiness,
do not exist –
what incentive there exists
for this sublime being,
to seek further existence?

Pain is not suffering.
Pleasure is not happiness.
For all feeling beings
there will always be pain and pleasure.
This cannot be undone,
so long there is being and feeling.
But for the anariyo,
for him who knows not the sublime way,
there will be not only pain and pleasure,
but also suffering and happiness.
And for ariyo,
for him who knows the sublime way and follows it,
there will be pain and pleasure,
but no more suffering and happiness.
For ariyo,
emotional attachment to experience,
preference with regard to its forms and possibilities,
is relinquished.
There is still pain and pleasure,
even for an arahant,
for he is still only
a feeling being –
but there is no more suffering and happiness;
only peace,
transcendental,
imperturbable,
unshakable peace.

What is this, then?
This that feels pain and pleasure?
It is just ‘this’ –
a feeling being.
This feeling being is a vehicle.
And in as much as it can
seek and battle
for life and happiness,
it can also seek and battle,
to reach any possible nibbana,
freedom
release,
from all feeling and all being,
all forms,
all conditions,
from all possible ‘this’ and ‘that’.

The incentive exists for him
who understands the sublime way and follows it,
to live on,
to seek gnosis and peace,
to battle with blindness and emotional attachment,
to bring this stubborn vehicle,
the feeling being,
across the raging sphere
of samsara,
to the only destination there is,
beyond feeling and being,
beyond birth and death.
There is no other conceivable value,
purpose,
or meaning,
for the existence of ‘this’,
this feeling being.