the practice of repaying wrongs

this is the pure buddha-land

 

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.”

 

Records of the Teachers and Students of the Lanka

full text here

 

a challenge to improvement

it’s simple

 

A challenge to improvement:

that which has been spoiled through neglect

can be rejuvenated through effort.

 
Receiving this hexagram is a sign that there is a defect in the attitude of oneself, another, or one’s society that should be corrected. Your task now is to bring conscientious thought and action to an area where stagnation has set in. Perhaps you engage in continual doubt about the wisdom of behaving according to proper principles. Perhaps you indulge in greed, or vengeful thinking, or a harsh manner. In any case, the time has come to root out the decay.

The I Ching counsels us to work energetically at this task, but only after proper deliberation. We are advised to spend three full days in understanding the defect; another day in resolving sincerely to remove it; and then three more days watching carefully to insure that it does not return. This steady application of attention to the matter is the wind that carries away stagnation and brings new life in its place.

It is likely that the problem is an old one, and equally likely that no solution will be immediately evident. We are cautioned not to abandon the cause; only perseverance will reveal the great reward that is concealed within the problem.

Whether the fault lies in yourself, another, or your community, the requirement is the same. Watch closely while remaining quiet, innocent, and sincere. After you have clearly identified the problem, act unswervingly to eliminate it without abandoning gentleness and inner balance in the process. When this course is completed, good fortune will be met.
 

SIXTH CHANGING LINE

A withdrawal from

the affairs of the world is appropriate

if you use this time not to condemn, but to further

your own development. By improving

yourself  you improve

the world.

 

from The I Ching, or Book of Changes

Hexagram 18, Ku / Decay (Work On What Has Been Spoiled)

 

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merge the outside and inside into one

bao pham

 

In the

practice of the Way,

nothing is forced. Remaining

at home in quiet concentration,

you merge the outside

and inside into

one.

 

At peace

with everything,

unlearned, unworried,

untouched by phenomena,

you enter into reality

as an ordinary

person.

 

Wei wu Wei Ching, Chapter 11

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be like a beautifully laid-out park

you are ladybirds and the smell of a garden

 

You should expect grace,

that which makes life more than

manageable, but you look elsewhere,

wanting some delight other

than that.

 

Your conscious being,

with what you’ve been given,

should be like a beautifully laid-out park

with wildflowers and cultivated wonders,

a swift stream with places to sit

and rest beside it.

 

When a grieving person

sees you, he or see should recognize a

refuge, refreshment, a generous house where

one need not bring bread and cheese.

There will be plenty.

 

Bahauddin, father of Rumi

the drowned book

 

tao is hidden and has no name


 

When a

wise person hears Tao,

he practices it diligently. When an

average person hears Tao, he practices it

sometimes, and just as often ignores it. 

When an inferior person hears Tao,

he roars with laughter. 

If he didn’t laugh,

it wouldn’t be

Tao. 

 

Thus

the age old sayings: 

The way to illumination appears dark. 

The way that advances appears to retreat. 

The way that is easy appears to be hard. 

The highest virtue appears empty. 

The purest goodness appears soiled. 

The most profound creativity appears fallow. 

The strongest power appears weak. 

The most genuine seems unreal. 

The greatest space has no corners. 

The largest talent matures slowly. 

The highest voice can’t be heard. 

The most luminous image

can’t be seen. 

 

Tao is hidden

and has no name. 

Tao alone nourishes

and  fulfills all

things. 

 

The Tao te Ching of Lao Tzu,

Chapter 41

 

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