
The way
to study true zen
is not verbal. Just open
yourself and give up everything.
Whatever happens, study closely
and see what you find out.
This is the fundamental
attitude.

The way
to study true zen
is not verbal. Just open
yourself and give up everything.
Whatever happens, study closely
and see what you find out.
This is the fundamental
attitude.

People who study the Way begin by having the faith to turn toward it. They are fed up with the vexations and filth of the world and are always afraid they will not be able to find a road of entry into the Way.
Once you have been directed by a teacher or else discovered on your own the originally inherently complete real mind, then no matter what situations or circumstances you encounter, you know for yourself where it’s really at.
But then if you hold fast to that real mind, the problem is you cannot get out, and it becomes a nest. You set up “illumination” and “function” in acts and states, snort and clap and glare and raise your eyebrows, deliberately putting on a scene.
When you meet a genuine expert of the school again, he removes all this knowledge and understanding for you, so you can merge directly with realization of the original uncontrived, unpreoccupied, unminding state. After this you will feel shame and repentance and know to cease and desist. You will proceed to vanish utterly, so that not even the sages can find you arising anywhere, much less anyone else.
That is why Yantou said, “Those people who actually realize it just keep serene and free at all times, without cravings, without dependence.” Isn’t this the door to peace and happiness?”

on this date a buddha was born
To still
the mind, gently
join it to the breath.
Once this is established and
steadily maintained,
grace inhabits
every act.
☯️

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In the East,
when we speak of saints
or sages, it is not because of their
miracles, it is because of their presence
and their countenance which radiate vibrations
of love. How does this love express itself? In tolerance,
in forgiveness, in respect, in overlooking the faults of others.
Their sympathy covers the defects of others as if they were
their own; they forget their own interest in the interest
of others. They do not mind what conditions they are
in; be they high or humble, their foreheads are
smiling. To their eyes everyone is the
expression of the Beloved, whose
name they repeat. They see the
divine in all forms and
in all beings.