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Nutritional Yeast Registered: 03/28/15 Posts: 15,622 Last seen: 1 month, 28 days |
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"If you meet the Buddha on the road, kill him."
-Lin Chi -------------------- ©️
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Din of Doom Registered: 12/21/08 Posts: 6,265 Loc: ADK |
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Hanuman Chalisa
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Stranger Registered: 09/15/20 Posts: 586 |
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Zenrin Kushu (excerpts compiled by Toyo Eicho);
"Nothing whatever is hidden From of old, all is clear as daylight The old pine-tree speaks divine wisdom The secret bird manifests eternal truth There is no place to seek the mind It is like the footprints of the birds in the sky Above, not a piece of tile to cover the head Beneath, not an inch of earth to put one's foot on Sitting quietly, doing nothing Spring comes, and the grass grows by itself The water before, and the water after Now and forever flowing, follow each other One word determines the whole world One sword pacifies heaven and earth If you do not get it from yourself Where will you go for it? [wisdom] If you wish to know the road up the mountain You must ask the man who goes back and forth on it Falling mist flies together with the wild ducks The waters of autumn are of one color with the sky If you don't believe, just look at September, look at October! The yellow leaves falling, falling, to fill both mountain and river The wild geese do not intend to cast their reflection The water has no mind to receive their image Scoop up the water and the moon is in your hands Hold the flowers and your clothes are scented with them Mountains and rivers, the whole earth, - All manifest forth the essence of being The voice of the mountain torrent is from one great tongue The lines of the hills, are they not the Pure Body of Buddha? In the vast inane there is no back and front The path of the bird annihilates East and West From of old there were not two paths "Those who have arrived" all walked the same road Day after day the sun rises in the east Day after day it sets in the west Ever onwards to where the waters have an end [the source] Waiting motionless for when the white clouds shall arise Wind subsiding, the flowers still fall Bird crying, the mountain silence deepens To save life it must be destroyed [illusory ego] When utterly destroyed, one dwells for the first time in peace Taking up one blade of grass Use it as a sixteen-foot golden Buddha Heat does not wait for the sun, to be hot Nor wind the moon, to be cool If you do not kill him [illusory ego] You will be killed by him To be conscious of the original mind, the original nature - Just this is the great disease of Zen! [objectless, subjectless] Like a sword that cuts, but cannot cut itself Like an eye that sees, but cannot see itself Perceiving the sun in the midst of the rain Ladling out clear water from the depths of the fire Ride your horse along the edge of a sword Hide yourself in the middle of the flames You cannot get it by taking thought You cannot seek it by not taking thought It is like a tiger, but with many horns Like a cow, but it has no tail Draw water, and you think the mountains are moving Raise the sail, and you think the cliffs are on the run The blue hills are of themselves blue hills The white clouds are of themselves white clouds In the landscape of spring there is neither high nor low The flowering branches grow naturally, some long, some short Alive, I will not receive the Heavenly Halls Dead, I fear no Hell He holds the handle of the hoe, but his hands are empty He rides astride the water-buffalo, but he is walking Entering the forest he moves not the grass Entering the water he makes not a ripple If you meet an enlightened man in the street Do not greet him with words, nor with silence Meeting, they laugh and laugh - The forest grove, the many fallen leaves! We sleep with both legs outstretched Free of the true, free of the false For long years a bird in a cage Today, flying along with the clouds" M.J. Ryan - A Grateful Heart: Daily Blessings for the Evening Meal from Buddha to the Beatles; "Always we hope someone else has the answer. Some other place will be better, some other time it will turn out. This is it. No one else has the answer. No other place will be better, and it has already turned out. At the center of your being, you have the answer; you know who you are and you know what you want. There is no need to run outside for better seeing. Nor to peer from a window. Rather abide at the center of your being; for the more you leave it the less you learn. Search your heart and see the way to do is to be."
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Stranger Registered: 09/15/20 Posts: 586 |
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Jiyu Kennett-roshi;
"A Bodhisattva... remains in the world, just as an ordinary person, devoting himself to leading others gently and compassionately with just so much teaching as they can manage at a time, which may be nothing more than just an example, because it is the natural thing for him to do. But it is more than an example because he has realized his eternal oneness with all men; he suffers as they suffer without being conscious of a difference between himself and them although he has overcome the cause of suffering. And it is because of this that he continues to train himself endlessly so as to overcome everything that stands in the way of his deepening oneness with all men; this oneness gives him increased power in their service, including the service of his enemies." Kahlil Gibran - Fear; "It is said that before entering the sea a river trembles with fear. She looks back at the path she has traveled, from the peaks of the mountains, the long winding road crossing forests and villages. And in front of her, she sees an ocean so vast, that to enter there seems nothing more than to disappear forever. But there is no other way. The river can not go back. Nobody can go back. To go back is impossible in existence. The river needs to take the risk of entering the ocean because only then will fear disappear, because that’s where the river will know it’s not about disappearing into the ocean, but of becoming the ocean." Bodhidharma; "The fools of this world prefer to look for sages far away. They don't believe that the wisdom of their own mind is the sage... the sutras say, "Mind is the teaching." But people of no understanding don't believe in their own mind or that by understanding this teaching they can become a sage. They prefer to look for distant knowledge and long for things in space, buddha-images, light, incense, and colors. They fall prey to falsehood and lose their minds to insanity." Jalāl al-Dīn Muḥammad Rūmī; "When I am silent, I fall into the place where everything is melody." Nichiren; "Summoning up the courage to take action is always the same regardless of how seemingly big or small the challenge. What may look like a small act of courage is courage nonetheless. The important thing is to be willing to take a step forward." Huai Jang and Ma Tsu; "Huai Jang: In practising zazen, what does your Reverence aspire to attain? Ma Tsu: To attain Buddhahood. Thereupon Huai-jang picked up a piece of floor-tile and began to polish it on a rock. Ma Tsu: What are you doing, Master? Huai Jang: I am polishing it to make a mirror. Ma Tsu: How could polishing a tile make a mirror? Huai Jang: How could sitting in meditation make a Buddha? Ma Tsu: What should one do then? Huai Jang: If a cart drawn by an ox does not move, is it correct to whip the ox or the cart? Do you want to sit in meditation, or to be a sitting Buddha? If you want to sit in meditation, meditation is neither sitting nor lying down. If you want to be a sitting Buddha, Buddha is not a fixed form. [Moreover (even its opposite), motion should be neither accepted nor rejected.]. To sit to become a Buddha is to kill the Buddha. If you cling to sitting, you will never realize the Dharma. Ma Tsu: How should I use my mind to agree with the formless samadhi? Huai jang: Your study of the Mind Dharma is like sowing seeds and my expounding of its essentials is like the rain. Since your potentiality agrees with the Dharma, you should perceive the truth. (Tao) Ma Tsu: Truth is formless, how can it be perceived? Huai jang: The mind eye can perceive the truth. (Tao) So it is with formless samadhi. Ma Tsu: Is the truth subject to creation and destruction? Huai jang: If one sees the truth from the standpoint of creation and destruction, formation and decay, one does not really perceive the truth. Listen to my gatha: The Mind-ground holds the (flower) seeds Which sprout when moistened by the rain. The blossom of samadhi is formless, How can it decay or come into being?" Nyogen Senzaki; "Mountains and rivers do not conflict. Grasses and trees live harmoniously. Nature itself manifests loving-kindness. Eighty-four thousand delusions Cover the eyes of man. He dreams the whole world In a fighting mood. He does not see the morning star In the same way as Buddha did. Unless he enters into deep Zazen And emancipates himself From his own conflicts, He cannot comprehend The beautiful cooperation of this Universe." The Perfection of Wisdom in Eight Thousand Lines - The Aṣṭasāhasrikā Prajñāpāramitā Sūtra - p. 215; "Subhuti: That Bodhisattva does not make any efforts, while he courses in the course of a Bodhisattva, to reach in this present birth the state in which all signs are forsaken. If he were to reach that state before all Buddha-dharmas are complete in him, he would automatically become a Disciple. The skill in means of a Bodhidsattva consists in this, that he cognizes that sign, both its mark and cause, and yet he surrenders himself completely to the Signless [realm of Dharma, in which no sign has ever arisen]. Subhuti: If it increases through development by day, then it also increases in one who dreams [about it]. For the Lord has said that dream and waking are indiscriminate, [essentially the same]. If a Bodhisattva who has received perfect wisdom, day by day courses in perfect wisdom, then he also in his dreams also remains quite close to perfect wisdom, and develops it even then in abundance." Joe Hyams - Zen in the Martial Arts - Bruce Lee reads the following quote, attributed to the legendary Zen master Takuan Sōhō; "The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. In the case of the swordsman, it means death. When the swordsman stands against his opponent, he is not to think of the opponent, nor of himself, nor of his enemy's sword movements. He just stands there with his sword which, regardless of all technique, is ready only to follow the dictates of the subconscious. The man has effaced himself as the wielder of the sword. When he strikes, it is not the man but the sword in the hand of the man's subconscious that strikes."
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Stranger Registered: 09/15/20 Posts: 586 |
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Daisetz Teitaro Suzuki - Manual Of Zen Buddhism - VI FROM THE CHINESE ZEN MASTERS - 6. HUANG-PO'S SERMON - FROM "TREATISE ON THE ESSENTIALS OF THE TRANSMISSION OF MIND" (DENSHIN HOYO) - p. 80-81;
"Buddhists of the present day look outward, instead of inwardly into their own minds. They get themselves attached to forms and to the world--which is the violation of the truth. To the sands of the Ganges the Buddha refers in this way: these sands are trodden and passed over by all the Buddhas, Bodhisattvas, Sakrendra, and other devas, but the sands are not thereby gladdened; they are again trodden by cattle, sheep, insects, and ants, but they are not thereby incensed; they may hide within themselves all kinds of treasures and scented substances, but they are not covetous; they may be soiled with all kinds of filth and ill-smelling material, but they do not loathe them. A mental attitude Of this nature is that of one who has realized the state of mushin ("being free from mind-attachment"). When a mind is free from all form, it sees into [the fact] that there is no distinction between Buddhas and sentient beings; when once this state of mushin is attained it completes the Buddhist life. If Buddhists are unable to see into the truth of mushin without anything mediating, all their discipline of aeons would not enable them to attain enlightenment. They would ever be in bondage with the notion of discipline and merit as cherished by followers of the Triple Vehicle, they would never achieve emancipation. In the attainment of this state of mind (mushin), some are quicker than others. There are some who attain to a state of mushin all at once by just listening to a discourse on the Dharma, while there are others who attain to it only after going through all the grades of Bodhisattvaship such as the ten stages of faith, the ten stages of abiding, the ten stages of discipline, and the ten stages of turning-over. More or less time may be required in the attainment of mushin, but once attained it puts an end to all discipline, to all realization and yet there is really nothing attained. It is truth and not falsehood. Whether this mushin is attained in one thought or attained after going through the ten stages its practical working is the same and there is no question of the one being deeper or shallower than the other. Only the one has passed through long ages of hard discipline. Committing evils or practising goodness-both are the outcome of attachment to form. When evils are committed on account of attachment to form, one has to suffer transmigration; when goodness is practised on account of attachment to form, one has to go through a life of hardships. It is better therefore to see all at once into the essence of the Dharma as you listen to it discoursed. By the Dharma is meant Mind, for there is no Dharma apart from Mind. Mind is no other than the Dharma, for there is no Mind apart from the Dharma. This Mind in itself is no-mind (mushin), and there is no no-mind either. When no-mind is sought after by a mind, this is making it a particular object of thought. There is only testimony of silence, it goes beyond thinking. Therefore it is said that [the Dharma] cuts off the passage to words and puts an end to all form of mentation. This Mind is the Source, the Buddha absolutely pure in its nature, and is present in every one of us. All sentient beings however mean and degraded are not in this particular respect different from Buddhas and Bodhisattvas--they are all of one substance. Only because of their imaginations and false discriminations, sentient beings work out their karma and reap its result, while, in their Buddha-essence itself, there is nothing corresponding to it; the Essence is empty and allows everything to pass through, it is quiet and at rest, it is illuminating, it is peaceful and productive of bliss." Mahayana Mahaparinirvana Sutra - Chapter 18; "In this light, the undisclosed store of the Tathagata is proclaimed: "All beings have the Buddha-Nature"." Alan Watts - Way Beyond Seeking; "The teacher of Zen constantly throws curves at his students and puts them in dilemma situations where they have to act immediately. One of the things, of course, that you mustn’t do is rush, because rush is a form of hesitation. When a person rushes to get a train he starts to fall over his own feet, see? So it really holds him up. It’s like trying to drive at high speed through the water with a blunt-nosed boat. That’s rush. But now, what he’s trying to get is a kind of a smooth, unhesitating, flowing action that is the response to the challenge. And it must be done in what is called another use of this word mu. This is called wuxin in Chinese or mushin in Japanese. And this word, nyen, is composed of the character meaning “now” (無) and the character meaning “mind-heart:” xin (心), and so has the meaning of “a thought”—but, especially for us, it is well translated by the psychological term “blocking.” “You’re blocking,” you say to someone when they hesitate, when they dither, when they stop to choose. So the attitude of mushin or wuxin is the unblocked mind, where it doesn’t hesitate ever. Just as the river doesn’t hesitate when it flows, and just when you clap your hands the sound comes out without hesitation, and when the moon rises the water doesn’t wait to reflect it, it reflects it instantly. So that instant reflection—or it’s a kind of resonance—is what is looked for as a response of the individual to his environment. And he does this to the degree that he knows himself to be one with his environment. Then his capacity for response increases in according to the way in which he feels that he is simply all of a piece with it, and not something that is in it, and with a barrier around him through which messages have to get, and then those decisions have to be made up and sent out." 2 Corinthians 5:7; "For it is by faith that we walk and not by sight." Yasutani-roshi; "The mind of Buddha is like water that is calm, deep, and crystal clear, and upon which the "moon of truth" reflects fully and perfectly. The mind of the ordinary man, on the other hand, is like murky water, constantly being churned by the gales of delusive thought and no longer able to reflect the moon of truth. The moon nontheless shines steadily upon the waves, but as the waters are roiled we are unable to see its reflection. Thus we lead lives that are frustrating and meaningless. When you walk only Mu walks, when you eat only Mu eats, when you work only Mu works, and when you come before me only Mu appears. Prostrating yourself, it is Mu that prostrates. Speaking, it is Mu that speaks. Lying down to sleep, it is Mu that sleeps and Mu that awakens. Having reached the point where your seeing, your hearing, your touching, your smelling, your tasting, and your thinking are nothing but Mu, suddenly you directly perceive Mu. After you have seen into your True-nature, you see all objects as temporary phenomena undergoing endless change, but you see them in and through the aspect of sameness. You then understand that without the undifferentiated there can be no individual existences. If you don't separate yourself from the circumstances of your life, you live without anxiety. In summer you adapt yourself to heat, in winter to cold. If you are rich, you live the life of a rich man; if you are poor, you live with your poverty. Were you to go to heaven, you would be an angel; were you to fall into hell, you would become a devil. In Japan you live like a Japanese, in Canada like a Canadian. Lived this way, life isn't a problem. Animals have this adaptability to a high degree. Human beings also have it, but because they imagine they are this or that, because they fashion notions and ideas of what they ought to be or how they ought to live, they are constantly at war with their environment and themselves. In the profoundest sense, we can know nothing. When he awakens to the fact that he embraces the whole universe, he ceases his grasping, for he no longer feels a lack within himself. One whose actions are still dominated by ego cannot be said to have had a valid enlightenment. Furthermore, an authentic experience not only reveals one's imperfections, but it simultaneously creates the determination to remove them. Whatever is in your mind is the reflection of your mind, therefore it is you. So when you perceive this mat or this table you are perceiving yourself. Again, when your mind is devoid of all conceptions - opinions, ideas, points of views, values, notions, assumptions - your mind is reflecting itself. This is the condition of undifferentiation, of Mu. All existence is relative, yet each of us creates his own world; each perceives according to the state of his own mind."
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Stranger Registered: 09/15/20 Posts: 586 |
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Dennis Genpo Merzel - Big Mind Big Heart - Finding Your Way;
"FACILITATOR: As Big Mind what do you notice, what are you aware of? How big are you? BIG MIND: I am endless, I am eternal, I am infinite. There is nothing that is beyond or outside me. There is nothing that is not me. I am the Way; I’m just more aware of how eternal and endless I am, without beginning and without end. Absolutely no limit, absolutely no boundaries. I see things just as they are. I do not judge, I do not evaluate, I do not condemn. Everything is absolutely perfect, complete, and whole as it manifests. There is no right or wrong, there is no good or bad, there is no self and other, there is no enlightened or deluded. Everything is absolutely what it is, and that is perfect and complete. I have no fear because there is nothing apart from me that can hurt me, nothing can damage me, nothing can even affect me. If there were a nuclear war, it would not touch me. I am the war itself, I am the nuclear explosions, I am the people who die, and I am those who survive. I am the ones who are afflicted and victimized, and I am the ones who drop the bomb. There is nothing and no one that is not me. I am the greatest of the great and I am the most evil of all evils. I am both saint and sinner. There is nothing apart, separate from me, or not me. I am the birds in the tree right now, chirping and flapping their wings. I am the coconuts on the palm tree. I am the palm tree. I am the space around the palm tree, and I am that which is within the palm tree — the veins, the cells, the atoms. I have no beginning and no end, no birth and therefore no death. I am unborn and therefore undying. I am the unborn mind. I am the one mind. I have no preference for or against anything. I don’t have a preference for one species over another, for man over birds, for animals over insects. To me everything is just an expression, a manifestation, an extension of me. It’s all me. FACILITATOR: What is your relation to the mind of the self? BIG MIND: The self is limited. That mind which we normally call the mind has boundaries, has limits. It’s limited by its identification with something we call the self. It is a notion, it is a concept, an idea. From my perspective, the self is just a manifestation of me, and yet it is a limited manifestation. But I don’t judge it. It’s absolutely perfect as it is. FACILITATOR: Can the mind of the self, the small mind, apprehend you, can it grasp you? BIG MIND: No, the small mind cannot apprehend, grasp or even know me. That bubble has to burst for me to be there. In other words, when there is the small mind, I’m not apparent. I’m always there, I’m ever-present, but I’m not apparent because it has limited itself and its perspective, and therefore its ability to see me. It cannot hold me. The self is an illusion. It’s a manifestation of me, which can appreciate me, and appreciate this miracle called life. However by its very nature it is self-clinging, and totally involved in self-preservation. It’s as if we form a bubble around a pocket of air, and that pocket of air then sees itself as something solid, real and substantial. But for me it’s just a pocket of air, it’s empty. Seeing itself in this particular way it has a very difficult time in its so-called existence. From my perspective the whole thing is kind of silly. However, it’s the only way that I can turn around and really appreciate myself, Big Mind. In a way, I am its death. I’m the death of the limited, constricted self. When the bubble pops, there is just me. I am like the ocean, like the sea. The self‘s biggest fear is popping, in other words, dying. But it has nothing to fear, because when the self physically dies, or the ego dies, I am ever-present. I am unborn and undying. I am always here. Even if the whole world were to go up in an explosion, I still am. I AM. That’s what I am. FACILITATOR: As Big Mind are you afraid, or is there anything you fear? BIG MIND: I absolutely have no fear. There is nothing to fear. There’s nothing outside me to fear." Ephesians 4:29-32; "Let not any hateful words come out of your mouth, but whatever is good and useful for improvement that you may give grace to those who hear, Neither be grieving the Holy Spirit of God, for you have been sealed in him for the day of redemption. Let all bitterness, fury, rage, clamor, and insults be taken away from you with all wickedness, And be sweet one toward another and affectionate, and be forgiving one another, just as God in The Messiah has forgiven us." Cheng-tao Ke; "Like the empty sky it has no boundaries, Yet it is right in this place, ever profound and clear. When you seek to know it, you cannot see it. You cannot take hold of it, but you cannot lose it. In not being able to get it, you get it. When you are silent, it speaks; When you speak, it is silent. The great gate is open to bestow alms, And no crowd is blocking the way." Avatamsaka Sutra; "Mind, Buddha, and sentient beings are not three different things." Ta Hui; "The concerns that have come down from numberless ages are only in the present; if you can understand them right now, then the concerns of numberless ages will instantly disperse, like tiles being scattered or ice melting. If you don't understand right now, you'll pass through countless eons more, and it'll still be just as it is." Huang-po Hsi-yun; "The Buddhas and all sentient beings are only one mind; there is nothing else. This mind, since beginningless past, has never been born, never perished; it is not green, not yellow; it has no shape or form. It is not subject to existence or non-existence, and is not to be considered new or old... This very substance is it; stir your thoughts and you miss it. It is like empty space; it has no bounds and cannot be measured. Just this one mind itself is Buddha. Buddha and sentient beings are no different; it's just that sentient beings grasp appearances- seeking outwardly, they become more and more lost. If you employ Buddha to seek Buddha, use mind to grasp mind, you may go on all your life until the end of time, but will never succeed. Don't you realize that if you cease thinking and forget thought, Buddha will spontaneously appear?" Yun-men Wen-yen; "To grasp Zen, you must experience it." Kuei-shan Ling-yu; "The Sutra says, "To behold the Buddha-nature one must wait for the right moment and the right conditions. When the time comes, one is awakened as from a dream. It is as if one's memory recalls something long forgotten. One realizes that what is obtained is one's own and not from outside one's self." Thus an ancient patriarch said, "After enlightenment one is still the same as one was before. There is no mind and there is no Dharma". One is simply free from unreality and delusion. The mind of the ordinary man is the same as that of the sage because the Original Mind is perfect and complete in itself. When you have attained this recognition, hold on to what you have achieved." Ma-Tsu / Kiangsi Tao-I; "Those who seek for the truth should realize that there is nothing to seek. There is no Buddha but Mind; there is no Mind but Buddha. Do not choose what is good, nor reject what is evil, but rather be free from purity and defilement. Then you will realize the emptiness of sin. Thoughts perpetually change and cannot be grasped because they possess no self-nature. The triple world is nothing more then one's mind. The multitudinous universe is nothing more than the testimony of one Dharma. What are seen as forms are the reflections of the mind. The mind does not exist by itself; its existence is manifested through forms. Whenever you speak of Mind you must realize that appearance and reality are perfectly interfused without impediment. This is what the achievement of bodhi is. That which is produced by Mind is called form. When you understand that forms are non-existent, then that which is birth is also no-birth. If you are aware of this mind, you will dress, eat, and act spontaneously in life as it transpires, and thereby cultivate your spiritual nature. There is nothing more that I can teach you." Edited by spinvis (08/08/23 05:43 AM)
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Stranger Registered: 09/15/20 Posts: 586 |
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Tao-hsin to Niu-T'ou Fa Yung;
"All systems of Buddhist teachings center in Mind, where immeasurable treasures originate. All its supernatural faculties and transformations revealed in discipline, meditation and wisdom are sufficiently contained in one's mind and they never depart therefrom. All the hindrances to the attainment of bodhi which arise from passions which generate karma are originally non-existent. Every cause and effect is but a dream. There is no Triple World which one leaves, and no bodhi to search for. The inner reality and outer appearances of man and a thousand things are identical. The Great Tao is formless and boundless. It is free from thought and anxiety. You have now understood this Buddhist teaching. There is nothing lacking in you, and you yourself are no different from Buddha. There is no way of achieving Buddhahood other than letting your mind be free to be itself. You should not contemplate nor should you purify your mind. Let there be no craving and hatred, and have no anxiety or fear. Be boundless and absolutely free from all conditions. Be free to go in any direction you like. Do not act to do good, nor to pursue evil. Whether you walk or stay, sit or lie down, and whatever you see happen to you, all are the wonderful activity of the Great Enlightened One. It is all joy, free from anxiety - it is called Buddha." Mul Mantra; "One Creator, Creation Truth is God's Name Doer of everything Fearless Revengeless Undying Unborn Self Illumined It is by Guru's Grace Repeat and Meditate! True in the beginning True trough all the ages True even now Nanak says Truth shall ever be." Sakyamuni Buddha; "In the universe there is not a spot of land as small as a mustard seed where I have not sacrificed my life or have not buried my bones." Asvaghosha - The Awakening of Faith; "If they understand that, concerning all things, though they are spoken of, there is neither that which speaks, nor that which can be spoken of, and though they are thought of, there is neither that which thinks, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it. All ordinary people are said not to be enlightened because they have had a continuous stream of [deluded] thoughts and have never been freed from their thoughts; therefore, they are said to be in beginningless ignorance. If a man gains [insight into] that which is free from thoughts, then he knows how those [thoughts] which characterize the mind arise, abide, change, and cease to be, for he is identical with that which is free from thoughts. But; in reality, no difference exists in the process of the actualization of enlightenment, because the four states...[are taking place on the ground of original enlightenment, as its phenomenal aspects]. Ignorance does not exist apart from enlightenment; therefore it cannot be destroyed. Because of not truly realizing oneness with Suchness, there emerges an unenlightenend mind and, consequently, its thoughts. These thoughts do not have any validity to be substantiated; therefore, they are not independent of the original enlightenment. It is like the case of a man who has lost his way: he is confused because of [his wrong sense of] direction. If he is freed from [the notion of] direction altogether, then there will be no such thing as going astray. If should be understood that [the conception of] the entire world of objects can be held only on the basis of man's deluded mind of ignorance. All things, therefore, are just like the images in a mirror which are devoid of any objectivity that one can get hold of; they are of the mind only and are unreal. When the [deluded] mind comes into being, then various conceptions (dharma) come to be; and when the [deluded] mind ceases to be, then these various conceptions cease to be. What we speak of as "cessation" is the cessation of the marks of [the deluded] mind only and not the cessation of its essence. Because the wind (delusion) ceases, the marks of its movement (on the water) cease accordingly. This is not the cessation of water. Finally, in order to be completely free from erroneous attachments, one should know that both the defiled and the pure states are relative and have no particular marks of their own-being that can be discussed. Thus, all things from the beginning are neither matter nor mind, neither wisdom nor consciousness, neither being nor non-being; they are ultimately inexplicable. And yet they are still spoken of." Chuang Tzu; "Only when one has been detached from clinging to life can one be as clear as the morning. When one is as clear as the morning, one is capable of seeing the Unique One. Seeing the Unique One, one transcends the past and present. To transcend the past and present is to enter the realm of no-death and no-birth, of the one who dispenses death and life to all things while He himself does not die nor is ever born. When a man is in this state, he becomes infinitely adaptable to external things, accepting all and welcoming all, equal to all tasks, whether in tearing down or in building up. This is what is called 'Peace in the midst of trials and sufferings'. How can one maintain peace in the midst of trials and sufferings? Because it is precisely through these that peace is perfected." The Diamond Sutra; "Let your mind function freely without abiding anywhere or in anything." Avatamsaka Sutra; "A bodhisattva is concerned about what he does, but not about what he receives. A common man worries about what he receives, but not about what he does." Zenrin Kushu; "The morning glory which blooms for an hour Differs not at heart from the giant pine, Which lives for a thousand years. Sitting quietly, doing nothing, Spring comes, and the grass grows by itself. The wild geese do not intend to cast their reflection; The water has no mind to receive their image." So-toba; "The whispers of the mountain stream are so eloquent. Since last night they made eighty-four thousand stanzas. There are no mountains which are not pure Dharma. How can I tell to others when I meet with them?" Bunan; "The moon's the same old moon, The flowers exactly as they were, Yet I've become the thingness Of all the things I see!" Shutaku; "Mind set free in the Dharma-realm, I sit at the moon-filled window Watching the mountains with my ears, Hearing the stream with my open eyes. Each molecule preaches perfect law, Each moment chants true sutra: The most fleeting thought is timeless, A single hair's enough to stir the sea." Edited by spinvis (01/23/24 03:08 PM)
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Stranger Registered: 09/15/20 Posts: 586 |
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Kegon-gyo;
"A Bodhisattva reveals all the activities of this world, is never tired of teaching beings, and manifests himself according to the wish of beings. He is never attached to deeds, and delivers all, manifesting himself sometimes as an ignorant being, sometimes as a holy man, sometimes in the midst of Samsara, and sometimes in the state of Nirvana." Keizan Jokin; "It should be clear to all that the Buddhas and patriarchs have never 'gained' satori. It is equally true that no ignorant person has ever 'gone' astray. Whether awakened or not, one is free. In the awakening of the Bodhi-mind there is neither beginning nor end; while in this mind there is no scale of worth: Buddha and sentient man are as one, being freely and unconditionally just as they are. For numberless kalpas they have followed an unrestrained course, ever conscious of their karma. The truth taught by Sakyamuni permeates the universe, but only by denying the senses (passions), by avoiding dualistic thoughts, and by minute observation can you hope to attain it. Yet you must not proceed step by step. Rather you must exert yourself once and for all. Only then will you push through to enlightenment. What is there to be enlightened about? Only the man of no-satori thinks that illusion can be turned into satori, the profane into the sacred. What illusion is there to awaken from, what profane thought to crush? You must understand that One exists who is without not only speech but mouth itself, who lacks eyes, the four elements and the six roots of perception. Yet none can call him a void, for it is he alone that brought your body and mind into being. There are no sense organs to grasp, and there is no need to obliterate their fields. Each is transcended along with the mind and the objective world. Viewed minutely, none has true existence. Reach this state of awareness, and you are ready to inherit the Dharma-store, join the Buddhas and patriarchs. When all discrimination is abandoned, when contact with things is broken, the mind is brighter than sun and moon together, cleaner than frost and snow. Nothing reveals itself apart from Mind, no dust tarnishes the spirit. Each is above the senses and their objects, each follows the Way, possesses Mind. One's mind has absolute identity with one's self, and one is the Way itself. One must not seek after the formed or formless Buddhas. The body's meaning is this: there is nothing separable. The mind's: there is nothing inseparable. Should one reach this stage, one must not search for mind apart from body. Though there is nothing to give or receive, satori should be as conclusive as knowing your face by touching the nose. After gaining satori, teach. Otherwise you will be no better than goblins clinging to grasses and trees. Above all, scorn the heretic's view that things are sufficient to themselves." Layman P'ang; "The past is already past - Don't try to regain it. The present does not stay - Don't try to touch it from moment to moment. The future is not come - Don't think about it beforehand. With the three times non-existent, Mind is the same as Buddha-mind. To silently function relying on Emptiness - This is the profundity of action. Not the least dharma exists - Whatsoever comes to eye leave it be. There are no commandments to be kept, There is no filth to be cleansed. With empty mind really penetrated, The dharmas have no life. When you can be like this You've completed the ultimate attainment." Transmission of the Lamp; "All hindrances to the attainment of bodhi which arise from passions that generate karma are originally non-existent. Every cause and effect is but a dream. There is no triple world which one leaves, and no bodhi to search for. The inner reality and outer appearance of man and ten thousand things are identical. The great Tao is formless and boundless. It is free from thought and anxiety. - Tao-hsin (4th patriarch, China) [It is like a pail of water when the bottom has fallen away. When nothing retains the water and it has all dropped, the negation is indeed complete.]" Shih T'ou and Wei Yen of Yao Shan; "Shih T'ou: What are you doing here? Wei Yen: I'm not doing anything at all. Shih T'ou: If so, then you're sitting idly. Wei Yen: If I were sitting idly, that would be doing something. Shih T'ou: You speak of not doing: not doing what? Wei Yen: Even the thousand sages do not know." Shakyamuni Buddha; "When the mind does not vainly grasp past things, does not long for things in the future, and does not dwell on anything in the present, then you realize that the three times are all empty and still." Lo-han Kuei-ch'en; "Not-knowing most closely approaches the Truth." Yun-men Wen-yen; "You should withdraw inwardly and search for the ground upon which you stand; thereby you will find out what Truth is." Adi Shankara - Nirvana Shatakam - Shivoham; "I am that which prevails everywhere... complete in itself I am Shiva; the deity of eternal bliss I am Joy itself... I am" Edited by spinvis (01/23/24 03:27 PM)
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Din of Doom Registered: 12/21/08 Posts: 6,265 Loc: ADK |
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Spaghetti Days Registered: 04/09/22 Posts: 764 Loc: 🛸 |
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"Wisdom is like rainwater- both gather in the low places." Traditional Tibetan saying.
-------------------- 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿
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Nutritional Yeast Registered: 03/28/15 Posts: 15,622 Last seen: 1 month, 28 days |
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Quote: I call this "going down to get up". Sometimes we don't realize what we have in life until we're in a position where we don't have a lot, but in those positions of less we often times think in a different manner and that way leads to wisdom. -------------------- ©️
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Spaghetti Days Registered: 04/09/22 Posts: 764 Loc: 🛸 |
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"First a Yin, then a Yang- no one knows what I do.
Jade buds of bully hemp for the one that lives apart." Unknown Chinese, the dude mumbled the name of the originator, but it allegedly speaks to maintaining equal footing in a chaotic world with the help of cannabis-use. ![]() EDIT Quote: Fuckin' A.-------------------- 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ Edited by Lithop (03/22/23 07:52 AM)
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Spaghetti Days Registered: 04/09/22 Posts: 764 Loc: 🛸 |
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![]() "Oh Egypt! Nothing will remain of your religion but an empty tale, which even your own children will not believe. Nothing will be left to tell of your wisdom but old graven stones. Men will be weary of life, and will cease seeing the Universe as worthy of reverent wonder. Spirituality, the greatest of all blessings, will be threatened with extinction, and believed a burden to be scorned." Hermes Trismegistus -------------------- 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿
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Neti Neti Registered: 02/07/15 Posts: 7,426 Loc: The Pathless Path |
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Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man.
— Chandogya Upanishad 3.13.7 -------------------- 54. The true nature of things is to be known personally , through the eyes of clear illumination and not through a sage : what the moon exactly is , is to be known with one's own eyes ; can another make him know it?
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse;
"There is no escape. You can't be a vagabond and an artist and still be a solid citizen, a wholesome, upstanding man. You want to get drunk, so you have to accept the hangover. You say yes to the sunlight and pure fantasies, so you have to say yes to the filth and the nausea. Everything is within you, gold and mud, happiness and pain, the laughter of childhood and the apprehension of death. Say yes to everything, shirk nothing. Don't try to lie to yourself. You are not a solid citizen. You are not a Greek. You are not harmonious, or the master of yourself. You are a bird in the storm. Let it storm! Let it drive you! How much have you lied! A thousand times, even in your poems and books, you have played the harmonious man, the wise man, the happy, the enlightened man. In the same way, men attacking in war have played heroes, while their bowels twitched. My God, what a poor ape, what a fencer in the mirror man is- particularly the artist- particularly myself!" Wu Hsin - The Lost Writings of Wu Hsin: Pointers to Non-Duality in Five Volumes; "Much has been said about silence. Yet, all talk of silence is mere noise."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Siddhartha;
"We are not going in circles, we are going upwards. The path is a spiral; we have already climbed many steps." Jiddu Krishnamurti – Madras 1980; "I don’t know why you read books; we live on other people’s ideas. Right? We never read the book which is ourselves. We are the history of mankind. Right? That’s obvious. That book is us. And to read that book carefully, never skipping a word, a page, a chapter, but to read the whole book, and the reading of that book cannot be taught by another: no guru, no saviour, no master, no psychologist, no professor, nobody is going to help you read that book. That’s the first thing to realise. That you are to read that book by yourself, which is you; you are that book. To read that. Either you read it slowly, page by page, year after year till you die, therefore you have never read it completely – you understand? – or you read it with one glance, the whole book. And that can be done only when the brain is so sharp, so alert, without any motive, without any direction, alert, awake, in which there is no contradiction, no sense of hypocrisy. Then you can read that book without even looking at it; the book is over. Then you will find out for yourself what lies beyond the book."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse;
"I learned through my body and soul that it was necessary to sin, that I needed lust, that I had to strive for property and experience nausea and the depths of despair in order to learn not to resist them, in order to learn to love the world, and no longer compare it with some kind of desired imaginary vision of perfection, but to leave it as it is, to love it and be glad to belong to it." Alan Watts - Out Of Your Mind - Program 7: The World As Just So (Part 1); "But when this artist, Hasegawa, was asked, “How does one see into Zen?” he said: “It may take you three seconds, it may take you thirty years. I mean that.” And so, you see, there is always the possibility that it may take only three seconds. Zen literature abounds with stories, you see, in which there’s a dialogue—or what is called in Japanese mondō, which means ‘question-answer’—between a Zen teacher and his student, and these dialogues are fascinatingly incomprehensible. But it always seems to be that [at] the end of this swift interchange, the student gets the point. Sometimes he doesn’t."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Steppenwolf;
"You take the old Goethe much too seriously, my young friend. You should not take old people who are already dead seriously. It does them an injustice. We immortals do not like things to be taken seriously. We like joking. Seriousness, young man, is an accident of time. It consists, I don't mind telling you in confidence, in putting too high a value on time. I, too, once put too high a value on time. For that reason I wished to be a hundred years old. In eternity, however, there is no time, you see. Eternity is a mere moment, just long enough for a joke." Shams Tabrizi - 40 Rules of Love - Rule 1; "How we see God is a direct reflection of how we see ourselves. If God brings to mind mostly fear and blame, it means there is too much fear and blames welled inside us. If we see God as full of Love and compassion, so are we."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Demian;
"When we hate someone we are hating something that is within ourselves, in his image. We are never stirred up by something that does not already exist within us." Gaudapada's Karika on the Mandukya Upanishad - 2-32; "The world never really emerged, nor will it undergo dissolution. There's really no one who's bound, no one seeking enlightenment, and no one who becomes enlightened. This is the highest truth."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Gertrude;
"Desires are not killed by fulfilling them." Ramesh Menon - The Complete Mahabharata: Volume 1-12 - Volume 1 - CANTO 1 - PARVA SAMGRAHA; "Sauti then said, ‘I bow to the Primordial Being, Isana, to whom the people all make offerings, whom the multitude adores. He is the true and immortal One – Brahman, manifest, unmanifest and eternal. He both exists and appears not to. He is the Universe and also distinct from the Universe, the creator of all things, high and low, the ancient, exalted, inexhaustible One. He is Vishnu, benign and benignity personified, worthy of all worship, pure, perfect. He is Hari, sovereign of the faculties, the mover of all things, mobile and motionless."
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Fuckin' A.

