Soft spring rain-

                   since when

                   have I been called a monk

                           Soen Nakagawa

 

Huang Po

The pure Mind, the source of everything, shines forever and on all with the brilliance of its own perfection. But the people of the world do not awake to it, regarding only that which sees, hears, feels, and knows as mind. Blinded by their own sight, hearing, feeling, and knowing, they do not perceive the spiritual brilliance of the source-substance.

If they would only eliminate all conceptual thought in a flash, that source-substance would manifest itself like the sun ascending through the void and illuminating the whole universe without hindrance or bounds. 

-The Zen Teachings of Huang Po. Translated by John Blofeld

 

Blue Cliff Record, Case 86

Yun-men’s Bright Light

Yunmen gave instruction, saying, “Everyone has his own light. If you want to see it, you can’t. The darkness is dark, dark.  Now, what is your light?”

He himself answered, “The storeroom. The gate.”

Again he said, “It would be better to have nothing than something good.”

“If you want to see it, you can’t. The darkness is dark, dark.”

Eka stood in the snow, cut off his arm and said to Bodhidharma, “My mind has no peace as yet. I beg you master, please put it to rest.” Bodhidharma said, “Bring me your mind and I will put it to rest.” Eka said, “I have searched for my mind, but I cannot find it.”

“Now, what is your light?” He himself answered, “The storeroom. The gate.”

Can you paraphrase Unmon’s words? – Put yourself in the position of Unmon here now. What is your light?

The bird sound.

What else?

The candle, the cup.

Yes, That is your light.

“It would be better to have nothing than something good.”  What is that?  What’s he talking about?

I don’t know!

Achaan Cha said: Don't try to get anywhere in the practise. Desire to be free or enlightened will be the very desire that prevents your freedom. Try as hard as you wish, practise ardently, night and day, but if it is still with the desire to achieve in mind, you will never find peace. The energy from this desire will be the cause for doubt and restlessness. No matter how long and hard you practise, wisdom will not arise from desire. So, simply let go. Watch the mind and body mindfully? But don't try to achieve anything. Stop. What's the mind and body mindfully, but don't try to achieve anything. Don't cling even to the practise or to enlightenment.

THE EVENING MESSAGE
(Called out from just outside the do-jo- during the ceremony at the end of each day of Sesshin.)

I beg to urge you everyone:
life and death is a grave matter;
all things pass quickly away.
Each of you must be completely alert;
never neglectful, never indulgent.

 

 Hafez

"I have learned so much from God that I can no longer call myself a Christian, a Hindu, a Muslim, a Buddhist, a Jew. The Truth has shared so much of Itself with me that I can no longer call myself a man, a woman, an angel, or even a pure Soul. Love has befriended me so completely it has turned to ash and freed me of every concept and image my mind has ever known."

Khwāja Shams-ud-Dīn Muḥammad Ḥāfeẓ-e Shīrāzī  (1325-1389). Known by his pen name Hafez.

Philip Kapleau Roshi

Question yourself day and night with the yearning to know and the conviction that you can know. Learn to live the way a fish swims or a bird flies – unself-consciously. Be aware and responsive. In whatever your right hand finds to do involve also your left. Avoid unnecessary judgments. Be modest and unassuming; offer your opinion only when it is asked for. Forget your good deeds and confess your bad ones. And never fail to relate every effect to the cause that produced it.

From  Zen: Merging of East and West  by Philip Kapleau Roshi

   Brother Lawrence

‘The first time I saw Brother Lawrence was upon the 3rd of August, 1666. He told me that God had done him a singular favour in his conversion at the age of eighteen.

During that winter, upon seeing a tree stripped of its leaves and considering that within a little time the leaves would be renewed and after that the flowers and fruit appear, Brother Lawrence received a high view of the Providence and Power of God which has never since been effaced from his soul.

This view had perfectly set him loose from the world and kindled in him such a love for God, that he could not tell whether it had increased in the forty years that he had lived since.’

(Brother Lawrence, The Practice of the Presence of God, 1693, p1)

St. Romuald's Brief Rule For Camaldolese Monks

Sit in your cell as in paradise.
Put the whole world behind you and forget it.
Watch your thoughts like a good fisherman watching for fish,
The path you must follow is in the Psalms — never leave it.

If you have just come to the monastery,
and in spite of your good will you cannot accomplish what you want,
take every opportunity you can to sing the Psalms in your heart
and to understand them with your mind.

And if your mind wanders as you read, do not give up;
hurry back and apply your mind to the words once more.

Realize above all that you are in God's presence,
and stand there with the attitude of one who stands
before the emperor.

Empty yourself completely and sit waiting,
content with the grace of God,
like the chick who tastes nothing and eats nothing
but what his mother brings him.

Ryokan

Too lazy to be ambitious, I let the world take care of itself. Ten days' worth of rice in my bag; a bundle of twigs by the fireplace. Why chatter about delusion and enlightenment? Listening to the night rain on my roof, I sit comfortably, with both legs stretched out.

From "The Zen Poems of Ryokan."

 THOMAS MERTON ON WHAT ZEN IS NOT:

“Zen is not a systematic explanation of life, it is not an ideology, it is not a world view, it is not a theology of revelation and salvation, it is not a mystique, it is not a way of ascetic perfection, it is not mysticism as it is understood in the West; in fact it fits no convenient category of ours. Hence all our attempts to tag it and dispose of it with labels like pantheism, quietism, illuminism, Pelagianism, must be completely incongruous....But the chief characteristic of Zen is that it rejects all systematic elaborations in order to get back as far as possible to the pure, unarticulated and unexplained ground of direct experience. The direct experience of what? Life itself.”

 

Emptiness means to be full of everything, but empty of a separate existence. 

Thich Nhat Hanh (The Art of Living).

When we really meet the present moment, more than just the moment itself opens in it. In the depth of zen and contemplation, every moment can become a place where timelessness emerges—and the ordinary takes on new meaning.

-Willigis Jager

The bright moon cherishes being carried along with the flowing water.

Hongzhi Zhengjue

(1091 – 1157)

The Backward Step and the Upright Cauldron

With the depths clear, utterly silent, thoroughly illuminate the source, empty and spirited, vast and bright. Even though you have lucidly scrutinized your image and no shadow or echo meets it, searching throughout you see that you still have distinguished between the merits of a hundred undertakings. Then you must take the backward step and directly reach the middle of the circle from where light issues forth. Outstanding and independent, still you must abandon pretexts for merit. Carefully discern that naming engenders beings and that these rise and fall with intricacy. When you can share your self, then you may manage affairs, and you have the pure seal that stamps the ten thousand forms. Traveling the world, meeting conditions, the self joyfully enters samadhi in all delusions and accepts its function, which is to empty out the self so as not to be full of itself. The empty valley receives the clouds. The cold stream cleanses the moon. Not departing and not remaining, far beyond all the changes, you can give teachings without attainment or expectation. Everything everywhere comes back to the olden ground. Not a hair has been shifted, bent, or raised up. Despite a hundred uglinesses or a thousand stupidities, the upright cauldron is naturally beneficent. Zhaozhou's answers "wash out your bowl" and "drink your tea" do not require making arrangements; from the beginning they have always been perfectly apparent. Thoroughly observing each thing with the whole eye is a patch-robed monk's spontaneous conduct.

The Clouds' Fascination and the Moon's Cherishing

A person of the Way fundamentally does not dwell anywhere. The white clouds are fascinated with the green mountain's foundation. The bright moon cherishes being carried along with the flowing water. The clouds part and the mountain appears. The moon sets and the water is cool. Each bit of autumn contains vast interpenetration without bounds. Every dust is whole without reaching me; the ten thousand changes are stilled without shaking me. If you can sit here with stability then you can freely step across and engage the world with energy. There is an excellent saying that the six sense doors are not veiled, the highways in all directions have no footprints. Always arriving everywhere without being confused, gentle without hesitation, the perfected person knows where to go.

The Mind Ground Dharma Field and the Single Seed

The field of bright spirit is an ancient wilderness that does not change.  With boundless eagerness wander around this immaculate wide plain. The drifting clouds embrace the mountain; the family wind is relaxed and simple. The autumn waters display the moon in its pure brightness. Directly arriving here you will be able to recognise the mind ground dharma field that is the root source of the ten thousand forms germinating with unwithered fertility. These flowers and leaves are the whole world. So we are told that a single seed is an uncultivated field. Do not weed out the new shoots and the self will flower.

The Resting of the Streams and Tides

 Just resting is like the great ocean accepting hundreds of streams, all absorbed into one flavor. Freely going ahead is like the great surging tides riding on the wind, all coming onto this shore together. How could they not reach into the genuine source? How could they not realize the great function that appears before us? A patch-robed monk follows movement and responds to changes in total harmony. Moreover, haven't you yourself established the mind that thinks up all the illusory conditions? This insight must be perfectly incorporated.

(Translation by Taigen Daniel Leighton with Yi Wu)

The Snow Man

By Wallace Stevens

 

BLUE CLIFF RECORD [HEKIGAN ROKU]

Case 1:

Bodhi Dharma’s Vast Emptiness

The Emperor Bu (or Ryu) asked Bodhi Dharma, “What is the first principle of the holy teaching?”

Bodhi Dharma said, “Vast emptiness, nothing holy.”

The Emperor said, “Who is this person confronting me?”

Bodhi Dharma said, “I do not know him.”

The Emperor could not reach an accord.

Bhodi Dharma then crossed the river and went on to Gi. The Emperor later took up this matter with Shiko.

Shiko said, “Does your majesty know that person yet?"

The Emperor said, "I don't know him."

Shiko said, “That was the Bodhisattva Kannon conveying the mind-seal of the Buddha."

The Emperor felt regretful, and at once sought to have a messenger dispatched to urge him to return.

Shiko said, “There is no use in sending a messenger. Even if everyone in the country went after him, he would not return.”

"The art of knowing is knowing what to ignore." -Rumi

 

The Buddha's last teaching: Be your own island, your own refuge.

When the Buddha had stayed in Ambapālī’s grove as long as he wished, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the little village of Beluva.”

“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva, and stayed there.

There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.”

“Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva.

After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unperturbed, with mindfulness and situational awareness. Then it occurred to the Buddha, “It would not be appropriate for me to become fully extinguished before informing my attendants and taking leave of the mendicant Saṅgha. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”

So that is what he did. Then the Buddha’s illness died down.

Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me. Still, at least I was consoled by the thought that the Buddha won’t become fully extinguished without making some statement regarding the Saṅgha of mendicants.”

“But what could the mendicant Saṅgha expect from me, Ānanda? I’ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings. If there’s anyone who thinks: ‘I’ll take charge of the Saṅgha of mendicants,’ or ‘the Saṅgha of mendicants is meant for me,’ let them make a statement regarding the Saṅgha. But the Realized One doesn’t think like this, so why should he make some statement regarding the Saṅgha?

I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit cart keeps going by relying on straps, in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.

So Ānanda, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world. That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

Translation by Bhikkhu Sujato
From: Chapter 12, Maha Parinibbana Sutta

 

Perhaps the best part of this house where I am is the small private back garden, the little deck on one side, trees on two sides and distant hills.

As a contemplative, a deep sense of calm is engendered - cessation, if you will. The falling away of body and mind - as Dogen Zenji called it. The myriad things come forth and experience themselves in simplicity and clarity.

The cessation experience is synonymous with the realm of compassion, and that the other is also ones-self. No-self, love, unity, the recognition of ones true identity.

Zen koans such as, “With hands of emptiness I take hold of the plough.” “Say something without moving your throat and lips.” “Pick up a stone from the bottom of the ocean without wetting your hands.” - foretell this. As does the koan Mu - in its “Form” and “Empty” aspects - or it did when I worked on it 39 years ago with Aitken Roshi. He commented, “Functioning as body and mind, but free from body and mind;” and, the Diamond Sutra's, "Dwell nowhere and bring forth that Mind."

 

Kindness

Naomi Shihab Nye - 1952-​

Before you know what kindness really is
you must lose things,
feel the future dissolve in a moment
like salt in a weakened broth.
What you held in your hand,
what you counted and carefully saved,
all this must go so you know
how desolate the landscape can be
between the regions of kindness.
How you ride and ride
thinking the bus will never stop,
the passengers eating maize and chicken
will stare out the window forever.

Before you learn the tender gravity of kindness
you must travel where the Indian in a white poncho
lies dead by the side of the road.
You must see how this could be you,
how he too was someone
who journeyed through the night with plans
and the simple breath that kept him alive.
​
Before you know kindness as the deepest thing inside,
you must know sorrow as the other deepest thing.
You must wake up with sorrow.
You must speak to it till your voice
catches the thread of all sorrows
and you see the size of the cloth.
Then it is only kindness that makes sense anymore,
only kindness that ties your shoes
and sends you out into the day to gaze at bread,
only kindness that raises its head
from the crowd of the world to say
It is I you have been looking for,
and then goes with you everywhere
like a shadow or a friend.

From Words Under the Words: Selected Poems.