there isn’t any need to seek outside

buddha meditation

just attain the way

 

There

isn’t any need 

to seek outside yourself. 

Look inside, allow ideas and 

methods and ways of perceiving to

dissolve, and you will see that 

your original face and that 

of all the buddhas are 

one and the 

same.

 

Wei wu Wei Ching, Chapter 49 / Revolution

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the locusts who descend and eat crops

“now we terminate those who oversee the nuclear weapons, my lord”

 

I have said to the

crude-minded Fakhruddin Razi

and the dull King Khwarazmshah and

several other joyless philosophers, With your way

you leave behind the beauty of flowers and peacefulness

and walk steadily into darkness. You ignore the obvious miracles

in favor of smoke and ghosts. The false self of ego makes your

decisions. You feel confused and blocked, but wisdom

knows that this material world is a door to spirit.

Specific actions are required, and careful

attention must be given

to friendship.

 

We live in a place where

thorns and poisonous plants grow wild,

but fruit trees, roses, and vegetables need tending.

The diligent farming work is virtue. Fakhruddin and Khwarazmshah

disagree. They’re like the locusts who descend and eat crops rather than help

them grow. I wrap myself like Muhammad in this robe of torso, limbs,

and face, this splendid covering of phenomenal existence,

where I grow toward some destiny I know not,

only that I must live fully here

to reach the next.

 

Bahauddin, father of Rumi

the drowned book

 

daniel chatard

 

make yourself like a piece of silk

bruno bisang

 
It is presented right to your face, and at this moment the whole thing is handed over to you. For an intelligent fellow, one word should suffice to convince him of the truth of it, but even then error has crept in. Much more so when it is committed to paper and ink, or given up to wordy demonstration or to logical quibble, then it slips farther away from you.

The great truth of Zen is possessed by everybody. Look into your own being and seek it not through others. Your own mind is above all forms; it is free and quiet and sufficient; it eternally stamps itself in your six senses and four elements. In its light all is absorbed. Hush the dualism of subject and object, forget both, transcend the intellect, sever yourself from the understanding, and directly penetrate deep into the identity of the Buddha-mind; outside of this there are no realities.

Therefore, when Bodhidharma came from the West, he simply declared, ‘Directly pointing to one’s own soul, my doctrine is unique, and is not hampered by the canonical teachings; it is the absolute transmission of the true seal’. Zen has nothing to do with letters, words, or sutras. It only requests you to grasp the point directly and therein to find your peaceful abode.

When the mind is disturbed, the understanding is stirred, things are recognized, notions are entertained, ghostly spirits are conjured, and prejudices grow rampant. Zen will then forever be lost in the maze.

The wise Sekiso (Shih-shuang) said, ‘Stop all your hankerings; let the mildew grow on your lips; make yourself like unto a perfect piece of immaculate silk; let your one thought be eternity; let yourself be like the dead ashes, cold and lifeless; again let yourself be like an old censer in a deserted village shrine!’

Put your simple faith in this, discipline yourself accordingly; let your body and mind be turned into an inanimate object of nature like a stone or a piece of wood; when a state of perfect motionlessness and unawareness is obtained all the signs of life will depart and also every trace of limitation will vanish. Not a single idea will disturb your consciousness, when lo! All of a sudden you will come to realize the light abounding in full gladness.

It is like coming across the light in thick darkness; it is like receiving treasure in poverty. The four elements and the five aggregates are no more felt as burdens; so light, so easy, so free you are. Your very existence has been delivered from all limitations; you have become open, light, and transparent.

You gain an illuminating insight into the very nature of things, which now appear to you as so many fairylike flowers having no graspable realities. Here is manifested the unsophisticated self which is the original face of your being; here is shown all bare the most beautiful landscape of your birthplace. There is but one straight passage open and unobstructed through and through.

This is so when you surrender all — your body, your life, and all that belongs to your inmost self. This is where you gain peace, ease, non-doing, and inexpressible delight. All the sutras and shastras are no more than communications of this fact; all the sages, ancient as well as modern, have exhausted their ingenuity and imagination to no other purpose that to point the way to this.

It is like unlocking the door to a treasury; when the entrance is once gained, every object coming into your view is yours, every opportunity that presents itself is available for your use; for are they not, however multitudinous, all possessions obtainable within the original being of yourself? Every treasure there is but waiting for your pleasure and utilization.

This is what is meant by ‘Once gained, eternally gained, even unto the end of time.’ Yet really there is nothing gained; what you have gained is no gain, yet there is something truly gained in this.
 

Yuanwu

bottomless yuanwu

🪷

 

reach a place of quiet refuge

pham huy trung

 

Flow like pure water

through difficult situations.

 

The image of the hexagram K’an is that of water: water falling from the heavens, water coursing over the earth in streams, water collecting itself in pure and silent pools. This image is meant to teach us how to conduct ourselves in trying situations. If we flow through them, staying true to what is pure and innocent in ourselves, we escape danger and reach a place of quiet refuge and good fortune beyond.

K’an often appears to warn of a troubling time either drawing near or already at hand, and to counsel you not to fall into longing for an immediate and effortless solution to the trouble. When you become “emotionally ambitious” – when you cling to comfort and desire to be free of the currents of change in life – you block the Creative from resolving difficulties in your favor. What is necessary now is to accept the situation, to flow with it like water, to remain innocent and pure and sincere while the Higher Power works out a solution.

It is not that you should not act now; it is that you should not act out of frustration, anxiety, despair, or a desire to escape the situation. Instead, still yourself and look for the lesson hidden inside the difficulty. Correct your attitude until it is open, detached, and unstructured. Abandon your goals and stay on the path, where you proceed step by step, arm in arm, with the Sage.

Those whose hearts and minds are kept pure and innocent relate properly to all events, understand their cosmic meaning, and flow through them with the strength, clarity, and brilliance of pure water.

 

from The I Ching, or Book of Changes

Hexagram 29, K’an / The Abysmal (Water)

 

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you are taking sides as you practice

gregory colbert

 

Mindfulness is not just

watching things coming and going.

As the Buddha said, when mindfulness becomes a

governing principle in the mind, it sees things that are unskillful

and it works toward getting rid of them. It sees things that are

skillful and works toward giving rise to them. It actively

gets involved in making things arise and

making things pass away.

 

So you are taking sides

as you practice. Hopefully, you’re taking sides

with the right side – right view and all the way down

to right concentration – because it really

does make a difference.

 

Thanissaro Bhikkhu

set an example of self-improvement