Deluded a buddha is a being
Enlightened a being is a buddha
A foolish buddha is a being
A wise being is a buddha
A biased buddha is a being
An unbiased being is a buddha
As long as your mind is biased
The buddha dwells in a being
The moment you wake up unbiased
A being becomes a buddha
Your buddha is the real one
If you didn’t have the buddha-mind
Where would you go to find a buddha?
By even speaking a phrase to you,
I have already doused you with dirty water.
It would be even worse for me to put a twinkle in my eye
and raise my eyebrow to you, or rap on the meditation seat
or hold up a whisk, or demand, “What is this?”
As for shouting and hitting, it’s obvious
that this is just a pile of bones
on level ground.
There are also the type
who don’t know good from bad and
ask questions about Buddha and Dharma and Zen
and the Tao. They ask to be helped, they beg to be received,
they seek knowledge and sayings and theories relating to
the Buddhist teaching and to transcending the world
and to accommodating the world. This is washing
dirt in mud and washing mud in dirt —
when will they ever manage
to clear it away?
Forget the words and
embody the meaning.
To know
the masculine and yet
cleave to the feminine is to be the
womb for the world. Being the womb for
the world, never departing from the
eternal power of tao, you
become like an infant
once again:
immortal.
To know
the bright and yet
hold to the dull is to be
an example for the world.
Being the example for the world,
not deviating from the everlasting
power of tao, you return to
the infinite once again:
limitless.
To know
honor and yet keep
to humility is to be the valley
for the world. Being the valley for
the world, rich with the primal power
of tao, you return once again to simplicity,
like uncarved wood. Allow tao to carve
you into a vessel for tao. Then you
can serve the world without
mutilating
it.
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Deluded
people fill the world.
If you’re determined to join
the buddhas instead, then
don’t linger with what
is trivial and
shallow.
Annihilate ignorance.
Rescue the suffering.
Take up the responsibility
for eliminating all that
obstructs the
Way.
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The proper response
to conflict, whether it lies within or
without us, is disengagement.
Whenever we allow ourselves to be drawn off balance, away from the strength of quiet integrity, we are in conflict. It matters not whether the confrontation is between competing values in one’s own mind or with another person: it is the inner departure from clarity and equanimity that leaves us with feelings of despair and vulnerability. The only remedy is to disengage from the problem and return to quiet contemplation of what is correct.
Conflict provokes strong feelings of doubt, fear, anxiety, and impatience to resolve the situation. If you act under the influence of these inferior emotions, you will severely complicate the misfortune. By following the prescription of the Sage and returning to a position of neutrality, acceptance, and detachment, you are able to meet opposing forces halfway: not recoiling in anger and condemnation, not pressing forward for some unnatural change in things, but waiting calmly in the center until the Higher Power provides the correct solution.
The I Ching teaches us that all conflict is, in the end, inner conflict. When you see it beginning, you are obliged not to pursue it, for this only compounds your own misfortune. If you cannot regain your equanimity on your own, then seek the assistance of a just and impartial person in resolving the difficulty. The only way to live free of conflict is to hold steadfastly to proper principles in all things. Through balance, patience, and devotion to inner truth we rise above every challenge.
from The I Ching, or Book of Changes
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