Guishan Lingyou (771-853)

Kuei-shan asked Yun-yen

“What is the seat of enlightenment?”

Yun-yen said,

“Freedom from artificiality.”

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."

One day Master Kuei-shan Ling-yu came into the assembly and said: 
"The mind of one who understands Ch'an is plain and straightforward without pretense.
It has neither front nor back and is without deceit or delusion.

Every hour of the day, what one hears and sees are ordinary things and ordinary actions. Nothing is distorted. One does not need to shut one's eyes and ears to be non-attached to things.

In the early days many sages stressed the follies and dangers of impurity.

When delusion, perverted views, and bad thinking habits are eliminated, the mind is as clear and tranquil as the autumn stream.

It is pure and quiescent, placid and free from attachment. Therefore he who is like this is called a Ch'annist, a man of non-attachment to things."

During an assembly period a monk asked whether the man who has achieved sudden enlightenment still requires self-cultivation. The Master answered, "If he should be truly enlightened, achieving his original nature and realizing himself, then the question of self-cultivation or non-cultivation is beside the point.

Through concentration a devotee may gain thoughtless thought. Thereby he is suddenly enlightened and realizes his original nature. However, there is still a basic delusion without beginning and without end, which cannot be entirely eliminated. Therefore the elimination of the manifestation of karma, which causes the remaining delusion to come to the surface, should be taught. This is cultivation. There is no other way of cultivation. When one hears the Truth one penetrates immediately to the Ultimate Reality, the realization of which is profound and wondrous. The mind is illuminated naturally and perfectly, free from confusion.

On the other hand, in the present day world there are numerous theories being expounded about Buddhism. These theories are advocated by those who wish to earn a seat in the temple and wear an abbot's robe to justify their work. But reality itself cannot be stained by even a speck of dust, and no action can distort the truth. When the approach to enlightenment is like the swift thrust of a sword to the center of things, then both worldliness and holiness are completely eliminated and Absolute Reality is revealed. Thus the One and the Many are identified. This is the Suchness of Buddha."

https://terebess.hu/zen/guishan.html

We can take Layman Pang's last words to the Prefect Yu Ti as guidance:

"I beg you just to regard as empty all that is existent, and beware of taking as real all that is non-existent."

Thomas A Kempis

 Of a Pure Mind, and Simple Intention

By two wings, a man is lifted up from things earthly, namely, by Simplicity and Purity. Simplicity ought to be in our intention, purity in our affection. Simplicity tendeth toward God, purity apprehendeth and tasteth Him.

No good action will hinder thee if thou be inwardly free from inordinate affection. If thou intend and seek nothing else but the will of God and the good of thy neighbour, thou shalt thoroughly enjoy inward liberty.

If thy heart were right, then every creature would be unto thee a looking-glass of life and a book of holy doctrine. There is no creature so small and mean, that it doth not set forth the goodness of God. If thou wert inwardly good and pure, then wouldest thou be able to see and understand all things well without hindrance. A pure heart penetrateth heaven and hell.

  

Such as everyone is inwardly, so he judgeth outwardly. If there is joy in the world surely a man of pure heart possesseth it. And if there be anywhere tribulation and affliction, an evil conscience knoweth it.

As iron put into the fire loseth its rust, and becometh altogether white and glowing, so he that wholly turneth himself unto God, putteth off all slothfulness, and is transformed into a new man.

When a man beginneth to grow lukewarm, then he is afraid of a little labour, and willingly receiveth outward comfort. But when he once beginneth to overcome himself perfectly, and to walk manfully in the way of God; then he esteemeth less those things, which before he felt grievous unto him.

Thomas A Kempis b. 1379 or 1380, d. 1471).  The Imitation of Christ. The 

Harvard Classics. 1909-14

Yamada Roshi and Aitken Roshi. Koko An Zendo, Honolulu. Jan. 1981

Yuanwu (1063-1135)

Fundamentally, this great light is there with each and every person right where they stand – empty clear through, spiritually aware, all-pervasive, it is called the scenery of the fundamental ground.

Sentient beings and buddhas are both inherently equipped with it. It is perfectly fluid and boundless, fusing everything within it. It is within your own heart and is the basis of your physical body and of the five clusters of form, sensation, conception, motivational synthesis, and consciousness. It has never been defiled or stained, and its fundamental nature is still and silent.

False thoughts suddenly arise and cover it over and block it off and confine it within the six sense faculties and sense objects. Sense faculties and sense objects are paired off, and you get stuck and begin clinging and getting attached. You grasp at all the various objects and scenes, and produce all sorts of false thoughts, and sink down into the toils of birth and death, unable to gain liberation.

All the buddhas and ancestral teachers awakened to this true source and penetrated clear through to the fundamental basis. They took pity on all the sentient beings sunk in the cycle of birth and death and were inspired by great compassion, so they appeared in the world precisely for this reason. It was also for this reason that Bodhidharma came from the West with the special practice outside of doctrine.

The most important thing is for people of great faculties and sharp wisdom to turn the light of mind around and shine back and clearly awaken to this mind before a single thought is born. This mind can produce all world-transcending and worldly phenomena. When it is forever stamped with enlightenment, your inner heart is independent and transcendent and brimming over with life. As soon as you rouse your conditioned mind and set errant thoughts moving, then you have obscured this fundamental clarity.

If you want to pass through easily and directly right now, just let your body and mind become thoroughly empty, so it is vacant and silent yet aware and luminous. Inwardly, forget all your conceptions of self, and outwardly, cut off all sensory defilements. When inside and outside are clear all the way through, there is just one true reality. Then eyes, ears, nose, tongue, body, and conceptual mind, form, sound, smell, flavor, touch, and conceptualized phenomena – all of these are established based on that one reality. This one reality stands free of and transcends all the myriad entangling phenomena. The myriad phenomena have never had any fixed characteristics – they are all transformations based on this light.

If you can trust in this oneness, then with one comprehended, and with one illuminated, all are illuminated. Then in whatever you do, it can all be the indestructible true essence of great liberation from top to bottom.

You must awaken to this mind first, and afterward cultivate all forms of good. Haven’t you seen this story? The renowned poet Bo Juyi asked the Bird’s Nest Monk, “What is the Way?” The Bird’s Nest Monk said “Don’t do any evils, do all forms of good.” Bo Juyi said “Even a three-year-old could say this.” The Bird’s Nest Monk said, “Though a three-year-old might be able to say it, an eighty-year-old might not be able to carry it out.”

Thus we must search out our faults and cultivate practice; this is like the eyes and the feet depending on each other. If you are able to refrain from doing any evil and refine your practice of the many forms of good, even if you only uphold the elementary forms of discipline and virtue, you will be able to avoid sinking down to the levels of animals, hungry ghosts and hell-beings. This is even more the case if you first awaken to the indestructible essence of the wondrous, illuminated true mind and after that cultivate practice to the best of your ability and carry out all forms of virtuous conduct.

Let no one be deluded about cause and effect. You must realize that the causal basis of the hells and the heavens is all formed by your own inherent mind. You must keep this mind balanced and in equanimity, without deluded ideas of self and others, without arbitrary loves and hates, without grasping and rejecting, without notions of gain and loss. Go on gradually nurturing this for a long time, perhaps twenty or thirty years. Whether you encounter favourable or adverse conditions, do not retreat or regress—then when you come to the juncture between life and death [the last moment of your life], you will naturally be set free and not be afraid. As the saying goes “Truth requires sudden awakening, but the phenomenal level calls for gradual cultivation”.

I often see those who are trying to study Buddhism just use their worldly intelligence to sift among the verbal teachings of the buddhas and ancestral teachers, trying to pick out especially wondrous sayings to use as conversation pieces to display their ability and understanding. This is not the correct view of the matter. You must abandon your worldly mentality and sit quietly with mind silent. Forget entangling causes and investigate with your whole being. When you are thoroughly clear then whatever you bring forth from your own inexhaustible treasury of priceless jewels is sure to be genuine and real.

So first you must awaken to the Fundamental and clearly see the true essence where mind equals Buddha. Detach from all false entanglements and become free and clean. After that, respectfully practice all forms of good, and arouse great compassion to bring benefits to all sentient beings. In all that you do, be even and balanced and attuned to the inherent equality of all things – be selfless and have no attachments. When wondrous wisdom manifests itself and you penetrate through to the basic essence, all your deeds will be wonder-working. Thus it is said, ‘Just manage to accept the truth – you won’t be deceived.”

Make enlightenment your standard, and don’t feel bad if it is slow in coming. Take care!

From:  Zen Letters - Teachings of Yuanwu. Translated by J.C. Cleary and Thomas Cleary

Shunryu Suzuki

“When we practice zazen (Zen meditation) our mind always follows our breathing. When we inhale, the air comes into the inner world. When we exhale, the air goes out to the outer world. the inner world is limitless, and the outer world is also limitless. We say ‘inner world’ or ‘outer world,’ but actually there is just one whole world. In this limitless world, our throat is like a swinging door. The air comes in and goes out like someone passing through a swinging door. If you think, ‘I breathe,’ the ‘I’ is extra. There is no you to say ‘I.’ What we call ‘I’ is just a swinging door which moves when we inhale and when we exhale. It just moves; that is all. When your mind is pure and calm enough to follow this movement, there is nothing: no ‘I,’ no world, no mind nor body; just a swinging door.”

From Zen Mind, Beginner's Mind

BODHISATTVA'S VOW

by Torei Enji (1721-1792)

LEADER: I am only a simple disciple, but I offer these respectful words:

ASSEMBLY: When I regard the true nature of the many dharmas, I find them all to be sacred forms of the Tathagata's never- failing essence. Each particle of matter, each moment, is no other than the Tathagata's inexpressible radiance.

With this realization, our virtuous ancestors gave tender care to beasts and birds with compassionate minds and hearts. Among us, in our own daily lives, who is not reverently grateful for the protections of life: food, drink, and clothing! Though they are inanimate things, they are nonetheless the warm flesh and blood, the merciful incarnations of Buddha.

All the more, we can be especially sympathetic and affectionate with foolish people, particularly with someone who becomes a sworn enemy and persecutes us with abusive language. That very abuse conveys the Buddha's boundless loving-kindness. It is a compassionate device to liberate us entirely from the mean-spirited delusions we have built up with our wrongful conduct from the beginningless past.

With our open response to such abuse we completely relinquish ourselves, and the most profound and pure faith arises. At the peak of each thought a lotus flower opens, and on each flower there is revealed a Buddha. Everywhere is the Pure Land in its beauty. We see fully the Tathagata's radiant light right where we are.

May we retain this mind and extend it throughout the world so that we and all beings become mature in Buddha's wisdom.

(Honolulu Diamond Sangha)

Loving-kindness Meditation

- Jack Kornfield

This meditation uses words, images, and feelings to evoke a loving-kindness and friendliness toward oneself and others. With each recitation of the phrases, we are expressing an intention, planting the seeds of loving wishes over and over in our heart. With a loving heart as the background, all that we attempt, all that we encounter will open and flow more easily. You can begin the practice of loving-kindness by meditating for fifteen or twenty minutes in a quiet place.

 Let yourself sit in a comfortable fashion. Let your body rest and be relaxed. Let your heart be soft. Let go of any plans or preoccupations.

Begin with yourself. Breathe gently, and recite inwardly the following traditional phrases directed toward our own well-being. You being with yourself because without loving yourself it is almost impossible to love others:

May I be filled with loving-kindness.

May I be safe from inner and outer dangers.

May I be well in body and mind.

May I be at ease and happy.

As you repeat these phrases, picture yourself as you are now, and hold that image in a heart of loving-kindness. Or perhaps you will find it easier to picture yourself as a young and beloved child. Adjust the words and images in any way you wish. Create the exact phrases that best open your heart of kindness. Repeat these phrases over and over again, letting the feelings permeate your body and mind. Practice this meditation for a number of weeks, until the sense of loving-kindness for yourself grows.

Be aware that this meditation may at times feel mechanical or awkward. It can also bring up feelings contrary to loving-kindness, feelings of irritation and anger. If this happens, it is especially important to be patient and kind toward yourself, allowing whatever arises to be received in a spirit of friendliness and kind affection. When you feel you have established some stronger sense of loving-kindness for yourself, you can then expand your meditation to include others. After focusing on yourself for five or ten minutes, choose a benefactor, someone in your life who has loved and truly cared for you. Picture this person and carefully recite the same phrases:

May you be filled with loving-kindness.

May you be safe from inner and outer dangers.

May you be well in body and mind.

May you be at ease and happy.

Let the image and feelings you have for your benefactor support the meditation. Whether the image or feelings are clear or not does not matter. In meditation they will be subject to change. Simply continue to plant the seeds of loving wishes, repeating the phrases gently no matter what arises.

Expressing gratitude to our benefactors is a natural form of love. In fact, some people find loving-kindness for themselves so hard, they begin their practice with a benefactor. This too is fine. The rule in loving-kindness practice is to follow the way that most easily opens your heart.

When loving-kindness for your benefactor has developed, you can gradually begin to include other people in your meditation. Picturing each beloved person, recite inwardly the same phrases, evoking a sense of loving-kindness for each person in turn.

After this you can include others: Spend some time wishing well to a wider circle of friends. Then gradually extend your meditation to picture and include community members, neighbors, people everywhere, animals, all beings, the whole earth. Finally, include the difficult people in your life, even your enemies, wishing that they too may be filled with loving-kindness and peace. This will take practice. But as your heart opens, first to loved ones and friends, you will find that in the end you won’t want to close it anymore. Loving-kindness can be practiced anywhere. You can use this meditation in traffic jams, in buses, and on airplanes. As you silently practice this meditation among people, you will come to feel a wonderful connection with them – the power of loving-kindness. It will calm your mind and keep you connected to your heart.