how can it be taken by force?

one robe, one bowl

 
Having left the Fifth Ancestral Teacher’s place, Hui Neng traveled south for two months, and had reached the Ta Yu Range. He was pursued by the monk Hui Ming, who was originally a general, accompanied by several hundred men, who wanted to seize the robe and bowl (emblematic of succession to the ancestral teachers).

Ming was the first to overtake him. The Sixth Ancestral Teacher threw down the robe and bowl on a rock and said, “This robe signifies faith: how can it be taken by force?” Ming tried to pick up the robe and bowl, but was unable to move them. At that point he said, “I have come for the Dharma, not for the robe.”

The Ancestral Teacher said, “Since you’ve come for the Dharma, you should put to rest all your motivations, and don’t give rise to a single thought, and I will explain for you.” After a silence, he said, “Without thinking of good, and without thinking of evil, at just such a time, which is your original face?”

At these words, Hui Ming was greatly enlightened. He also asked, “Besides the intimate words and meaning that struck home a moment ago, is there any further intimate message?”

The ancestral teacher said, “If it were said to you, it wouldn’t be intimate. If you turn around and reflect, what’s intimate is in you.”

 

Dahui

i don’t know

🪷

 

the ultimate path is not one-sided

acey harper

 

The Ultimate Path is not

one-sided, the Final Truth is not biased.

We must not seize upon the views of just one

of these approaches. We must understand

them as one and make them all

perfect and wondrous.

 

In essence,

if you are confined to one

of them, they are all wrong; if you

reconcile them, they are all correct.

Forget sentiments and return

to the ocean of

wisdom.
 

Records of the Teachers and Students of the Lanka

full text here

 

a time for disengagement and retreat

just be still

 

This is a time for

disengagement and retreat.

In stillness you are out

of the reach of

danger.

 

It is inherent in the design of life that forces of darkness and disruption come into prominence from time to time. This hexagram indicates that this is such a time and advises you to respond by quietly retreating. To struggle or resist in anger now is to add fuel to the fire of negativity which threatens to consume you.

The superior person accepts that there is a natural ebb and flow between the forces of light and dark in the world. Wisdom lies not in resisting these movements but in responding to them appropriately. Just as a plant which sprouts in the dead of winter is doomed, and one which sprouts in spring flourishes, so it is with us. Success and prosperity accrue to those who advance in times of light and retreat in times of darkness. To retreat now is to benefit, in the end, from the changing tides.

Retreat is not the same thing as surrender, capitulation, or abandonment, which are desperate and unsatisfying measures. Neither is it characterized by a hardening into angry or punitive emotions. It is instead an acceptance and a choice: we calmly accept that the energies of the moment are against us, and we wisely choose to withdraw into the safety of stillness. In this dignified and balanced manner we protect ourselves from negative influences and arrive rested in a more beneficial hour.
 

from The I Ching, or Book of Changes

Hexagram 33, Tun / Retreat

 

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like the moon reflected in water

koho shoda

 

My teaching

which has come down

from the ancient Buddhas

is not dependent on meditation

(dhyana) or on diligent application

of any kind. When you attain the insight as

attained by the Buddha, you realize that Mind is

Buddha and Buddha is Mind, that Mind, Buddha,

sentient beings, Bodhi (enlightenment),

and Klesa (passions)  are of one and

the same substance while

they vary in names.

 

You should know that

your own mind−essence is neither subject

to annihilation nor eternally subsisting, is neither

pure nor defiled, that it remains perfectly undisturbed and

self−sufficient and the same with the wise and the ignorant, that it

is not limited in its working, and that it is not included in the

category of mind (citta), consciousness (manas), or

thought (vijnana). The three worlds of desire,

form, and no−form, and the six paths

of existence are no more than

manifestations of your

mind itself.

 

They are all like the moon

reflected in water or images in the

mirror. How can we speak of them as being

born or as passing away? When you come

to this understanding, you will be

furnished with all the things

you are in need of.

 
Shih−t’ou