Running made me free. It rid me of concern for the opinion of others. Dispensed me from rules and regulations imposed from outside. Running let me start from scratch. It stripped off those layers of programmed activity and thinking. Developed new priorities about eating and sleeping and what to do with leisure time. Running changed my attitude about work and play. About whom I really liked and who really liked me. Running let me see my twenty-hour-hour day in a new light and my life style from a different point of view, from the inside instead of out.
Endurance Running: A Socio-Cultural Examination edited by William Bridel, Pirkko Markula, Jim Denison
“In a few years, men will be able to communicate more effectively through a machine than face to face.”
The Mirror of Dharma is an important, but often forgotten teaching in Buddhism. It is found in the “Last Days of The Buddha” suttra. Ananda, Buddha’s closest follower, is troubled by questions about what happened to other followers (Sanga) after they have died.
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I want to be able to keep running as free and democratic as possible. I run because it gives me far too much that I couldn’t possibly not. It makes us more intelligent, de-stresses us, and makes us fitter. It gets us away from technology, allows our brains to rest, and encourages creativity. Running can be all that.
Running is not just a sport. It reconnects us to our bodies and the places in which we live, breaking down our increasingly structured and demanding lives. It allows us to feel the world beneath our feet, lifts the spirit, allows our minds out to play and helps us to slip away from the demands of the modern world.
The Buddha Mind, unborn and marvelously illuminating, is like a bright mirror. A mirror reflects whatever is in front of it. It’s not deliberately trying to reflect things, but whatever comes before the mirror, its color and form are sure to appear. Likewise, when the object being reflected is removed, the mirror isn’t deliberately trying not to reflect it, but when it’s taken away it doesn’t appear in the mirror.
The Unborn Buddha Mind is just like this. It’s natural that you see and hear things, whatever they are, when you deliberately try to see and hear them; but when you see and hear things that you hadn’t originally anticipated seeing or hearing, it’s through the dynamic function of the Buddha Mind that every one of you has. That’s what’s meant by the Unborn Buddha Mind.
Zen master Bankei Yōtaku (1622-93)