You
have to decide
right now to be free
once and for all. Everyone who
has found freedom in this lifetime has
had to make this decision. Now is the time
to have a direct introduction to this moment.
This moment is free of time, of mind, of any notions.
When one abides as the Self, some divine power
takes charge of one’s life. All actions then take
place spontaneously, and are performed
very efficiently, without any
mental effort or
activity.
Bodhidharma taught:
There are many roads for entering the Path,
but in essence they do not go beyond two kinds: one is
entering through inner truth, and the other is
entering through
practice.
Entering through inner truth
means using the Teachings to awaken to the source.
It means deep belief that living beings both ordinary and
sage share one and the same reality-nature; it is just
because of the false covering of alien dust
that it is not manifested.
If you abandon the false and return to the real,
concentrate your attention and gaze like a wall, then there
is no self and others, and ordinary and sage are equal. Firmly abiding
and unmoving, you no longer fall into the verbal teachings. This is
tacit accord with the real inner truth: without discrimination,
it is still and nameless. This is called “entering
through inner truth.”
Entering through practice
refers to the Four Practices — all other practices
are contained within these. What are the Four Practices?
First, the practice of repaying wrongs. Second, the practice of
going along with the causal nexus. Third, the practice of
not seeking anything. Fourth, the practice of
according with the Dharma.
What is the practice of repaying wrongs?
When receiving suffering, a practitioner who cultivates
the Path should think to himself: “During countless ages past I
have abandoned the root and pursued the branches, flowing into the
various states of being, and giving rise to much rancor and hatred —
the transgression, the harm done, has been limitless. Though I do
not transgress now, this suffering is a disaster left over
from former lives — the results of evil deeds have
ripened. This suffering is not something
given by gods or humans.”
You should willingly endure the suffering
without anger or complaint. The sutra says: “Encountering
suffering, one is not concerned. Why? Because one is conscious of the
basic root.” When this attitude toward suffering is born, you are in
accord with inner truth, and even as you experience wrongs,
you advance on the Path. Thus it is called
“the practice of repaying wrongs.”
Second is the practice
of going along with the causal nexus.
Sentient beings have no selves, but are trans formed
in a manner causally linked to their deeds. They receive both
suffering and happiness — both are born from causal conditions.
If we get good rewards, glory and fame and the like, this is brought
about by past causes. We receive them now, but when the causal nexus
is ended, they will not be there — how can we rejoice? Gain and loss
follow the causal nexus: Mind is neither augmented nor
diminished. If the wind of joy at gain and sorrow at
loss does not stir, you deeply accord with the
Path. Thus it is called “the practice
of going along with the
causal nexus.”
Third, the practice of not seeking anything.
Worldly people are always deluded, craving everything,
becoming attached everywhere. This is called “seeking.” The wise
awaken to the real. Using inner truth, they reach the conventional
world. Pacifying mind without contrived activity, changing
shape as they go, the myriad states of being are thereby
emptied, and there is nothing wished
for to take joy in.
Along with this, the darkness
of “meritorious deeds” contrived based
on dualistic views is forever banished. Dwell for long
in the triple world?— it is like a house on fire. All who have bodies
suffer — who can find peace? When this is completely comprehended,
thoughts of the various states of being cease and there is no seeking.
The sutra says: “All who seek, suffer. If there is no seeking,
only then is there bliss.” Thus we know that not seeking
anything is truly
a practice of the Path.
Fourth, the practice of according
with the Dharma. The Dharma, the Teaching of Reality,
is based on the inner truth of the inherent purity of all things’
true identity. By this inner truth the multitude of forms are all empty:
there is no defilement, no attachment, no this, no that. The sutra
says: “The Dharma has no sentient beings, because it is
detached from the impurity of sen tient beings.
The Dharma has no self, because it is
de tached from the impurity
of self.”
If the wise can believe
and understand with certainty this inner truth,
they ought to practice in accord with the Dharma. The body
of the Dharma is not stingy with the physical body and life. This is
practicing giving: let there be no stinginess or holding back in the heart.
Realizing that the one receiving the gift, the giver, and the gift itself
are all empty, you don’t depend on them or get attached to them.
They are just used to get rid of impurities, and embrace
and transform sentient beings, without
grasping
at forms.
This is benefiting oneself
and also being able to benefit others,
and being able to adorn the Path of Enlightenment.
Since the perfection of giving is thus, so are the other five
(the perfection of morality, patient endurance, energetic progress,
meditation, and wisdom). To practice the six perfections to
remove false thinking, and yet to have nothing that
is practiced — this is the practice of
according with the Dharma.
Records of the Teachers and Students of the Lanka
they did, like this and like this
If we do not
help those below us,
we weaken our own foundation.
Times of increase only continue if
we remain generous, balanced,
and correct throughout.
sixth changing line
from The I Ching, or Book of Changes
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“there is a wrong way and a right way”
To achieve
true power and true
greatness one must be in
harmony with what
is right.
False power and false greatness can be seen all around us in the world. Through egotistical and aggressive manipulations many people obtain a temporary position of influence. The I Ching teaches us a different way of acquiring and using power, one that leads to true greatness and enduring influence. The way of the Sage unites power with modesty, justice, gentleness, and equanimity.
The hexagram Ta Chuang indicates that you have increased your power now by purifying your thoughts and actions. Through contemplation of higher principles you have begun to open doors for yourself; through alignment with what is true and good you gain insight into situations and the power to resolve them in your favor. But it is important to remember that it is the Sage who is the source of your strength. If your ego takes over and wields the power that is at hand, the ensuing misfortune will be great.
The I Ching counsels us not to misuse our strength by judging, condemning, punishing, manipulating, or dismissing others. It advises reticence in speech and action: more often than not, the truly superior relies on stillness and nonaction, allowing inner truth to penetrate gently to the heart of difficulties. The I Ching also cautions us to wait patiently for the appropriate time for speech or action. Power can make us eager, but eagerness unbalances and leads us into trouble. By listening carefully and patiently to the Sage we know when to move ahead, when to wait, and when to retreat.
In the end, true greatness comes only to those in whom strength and proper principles are firmly united. If you follow the Sage and persevere steadfastly in what is correct, you will inherit the power of the great.
from The I Ching, or Book of Changes
Hexagram 34, Ta Chuang / The Power of the Great
ebooks & apps of the Tao the Ching, I Ching,
Hua hu Ching, and Art of War for
You
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book.
