By Lama Surya Das
Truth telling is a rigorous spiritual practice.
Buddha's not pretending.
We can't just believe whatever we think. We think, therefore, we err.
That which we call "I" is just impermanent, ownerless karma rolling along. Don't take it personally.
Everyone is a little crazy. Remembering this helps us lighten up.
We need a spiritual life, not just special experiences.
Grasping fleeting things to tightly gives us rope burn.
Awareness practice helps us become more transparent to ourselves.
Resistance is another form of clinging.
Practice being there while getting there.
From Words of Wisdom, © 2008 by Lama Surya Das. Reprinted with the permission of Koa Books, koabooks.com - From: Tricycle Magazine
Showing posts with label Koan. Show all posts
Showing posts with label Koan. Show all posts
Wednesday, July 13, 2011
Thursday, June 23, 2011
Who is in the well?
A young novice asked Ch'an Master Hsing-kung, "What was the meaning of the Patriarch's coming from the West?"
The Master replied, "Assume someone fell into a well that is one thousand feet deep. If you can rescue him without using even an inch of rope, then I will tell you."
The novice said, "Ch'an Master Ch'ang of Hunan who passed away recently was just like you. Your style of speech is nonsensical."
Hsing-kung ordered Yang-shan to oust the novice from the temple.
Later, Yang-shan asked Ch'an Master Tan-yuan, "In your judgment, how can the man in the well be rescued?"
Tan-yuan exclaimed, "You fool! Who is in the well?"
Yang-shan was unable to respond.
Another time, he questioned Ch'an Master Kuei-shan, "Master, how do you think the man in the well can be rescued?"
Kuei-shan caught Yang-shan off guard and shouted, "Yang-shan!"
When Yang-shan responded, Master Kuei-shan said, "The man is already out."
Sometime later, when Yang-shan started to teach, he often told people, "I have received my spirtual life at Master Tan-yuan's temple and my realization at Kuei-shan's."
The Master replied, "Assume someone fell into a well that is one thousand feet deep. If you can rescue him without using even an inch of rope, then I will tell you."
The novice said, "Ch'an Master Ch'ang of Hunan who passed away recently was just like you. Your style of speech is nonsensical."
Hsing-kung ordered Yang-shan to oust the novice from the temple.
Later, Yang-shan asked Ch'an Master Tan-yuan, "In your judgment, how can the man in the well be rescued?"
Tan-yuan exclaimed, "You fool! Who is in the well?"
Yang-shan was unable to respond.
Another time, he questioned Ch'an Master Kuei-shan, "Master, how do you think the man in the well can be rescued?"
Kuei-shan caught Yang-shan off guard and shouted, "Yang-shan!"
When Yang-shan responded, Master Kuei-shan said, "The man is already out."
Sometime later, when Yang-shan started to teach, he often told people, "I have received my spirtual life at Master Tan-yuan's temple and my realization at Kuei-shan's."
Thursday, July 01, 2010
What is the Tao?
Joshu (778-897) asked his teacher, Nansen (748-834),
“What is the Tao?”
Nansen replied, “Ordinary mind is the Tao.”
Joshu asked, “Shall I try to seek it?”
“If you try for it, you will become apart from it,” Nansen replied.
“How can I know the Tao unless I try for it?” persisted Joshu.
“The Tao is not a matter of knowing or not knowing. Knowing is delusion, not knowing is ignorance. When you have truly reached the Tao, undoubtedly you will find it as vast as the boundless space. How can it be discussed on the level of right and wrong?”
With these words, it is said that Joshu came to a sudden realization.
“What is the Tao?”
Nansen replied, “Ordinary mind is the Tao.”
Joshu asked, “Shall I try to seek it?”
“If you try for it, you will become apart from it,” Nansen replied.
“How can I know the Tao unless I try for it?” persisted Joshu.
“The Tao is not a matter of knowing or not knowing. Knowing is delusion, not knowing is ignorance. When you have truly reached the Tao, undoubtedly you will find it as vast as the boundless space. How can it be discussed on the level of right and wrong?”
With these words, it is said that Joshu came to a sudden realization.
Friday, March 26, 2010
A Chance Encounter
One day in the remote hills of western China near the Tibetan frontier, a Dzogchen master was having a brief lunch in a roadside inn while on his journey returning to Tibet. It so happened that a master of Chan (Zen) had just entered the inn looking to partake in some lunch as well. As there was only one seat left at the table, the Dzogchen master offered the Chan master a seat at his table. A lively discussion occurred between the two concerning the Buddhadharma.
The Chan master offered that it was only necessary to cut-off the thinking and conceptualizing mind in one stroke in order to expose the pre-existing Buddha Mind with all of its perfect qualities.
The Dzogchen master replied that he thought that seemed rather heavy-handed, requiring too much effort, and asked "who is the one that should do this "cutting-off" of the thinking and conceptualizing mind?"
With that the Chan master whacked him over the head with his walking stick, but of course not harming him in any way.
In the next moment the Dzogchen master deeply bowed to him and left rubbing his stinging head.
The Chan master offered that it was only necessary to cut-off the thinking and conceptualizing mind in one stroke in order to expose the pre-existing Buddha Mind with all of its perfect qualities.
The Dzogchen master replied that he thought that seemed rather heavy-handed, requiring too much effort, and asked "who is the one that should do this "cutting-off" of the thinking and conceptualizing mind?"
With that the Chan master whacked him over the head with his walking stick, but of course not harming him in any way.
In the next moment the Dzogchen master deeply bowed to him and left rubbing his stinging head.
Tuesday, January 12, 2010
Do Not Think Good, Do Not Think Not-Good
When he became emancipated the sixth patriach received from the fifth patriach the bowl and robe given from the Buddha to his successors, generation after generation.
A monk named E-myo out of envy pursued the patriach to take this great treasure away from him. The sixth patriach placed the bowl and robe on a stone in the road and told E-myo: `These objects just symbolize the faith. There is no use fighting over them. If you desire to take them, take them now.'
When E-myo went to move the bowl and robe they were as heavy as mountains. He could not budge them. Trembling for shame he said: `I came wanting the teaching, not the material treasures. Please teach me.'
The sixth patriach said: `When you do not think good and when you do not think not-good, what is your true self?'
At these words E-myo was illumined. Perspiration broke out all over his body. He cried and bowed, saying: `You have given me the secret words and meanings. Is there yet a deeper part of the teaching?'
The sixth patriach replied: `What I have told you is no secret at all. When you realize your true self the secret belongs to you.'
E-myo said: `I was under the fifth patriach for many years but could not realize my true self until now. Through your teaching I find the source. A person drinks water and knows himself whether it is cold or warm. May I call you my teacher?'
The sixth patriach replied: `We studied together under the fifth patriach. Call him your teacher, but just treasure what you have attained.'
Mumon's Comment: The sixth patriach certainly was kind in such an emergency. If was as if he removed the skin and seeds from the fruit and then, opening the pupil's mouth, let him eat.
You cannot describe it, you cannot picture it,
You cannot admire it, you cannot sense it.
It is your true self, it has nowhere to hide.
When the world is destroyed, it will no be destroyed.
///
It is asked somewhere: Closer to you than you eye ball, closer to you than yourself, what is it?
A monk named E-myo out of envy pursued the patriach to take this great treasure away from him. The sixth patriach placed the bowl and robe on a stone in the road and told E-myo: `These objects just symbolize the faith. There is no use fighting over them. If you desire to take them, take them now.'
When E-myo went to move the bowl and robe they were as heavy as mountains. He could not budge them. Trembling for shame he said: `I came wanting the teaching, not the material treasures. Please teach me.'
The sixth patriach said: `When you do not think good and when you do not think not-good, what is your true self?'
At these words E-myo was illumined. Perspiration broke out all over his body. He cried and bowed, saying: `You have given me the secret words and meanings. Is there yet a deeper part of the teaching?'
The sixth patriach replied: `What I have told you is no secret at all. When you realize your true self the secret belongs to you.'
E-myo said: `I was under the fifth patriach for many years but could not realize my true self until now. Through your teaching I find the source. A person drinks water and knows himself whether it is cold or warm. May I call you my teacher?'
The sixth patriach replied: `We studied together under the fifth patriach. Call him your teacher, but just treasure what you have attained.'
Mumon's Comment: The sixth patriach certainly was kind in such an emergency. If was as if he removed the skin and seeds from the fruit and then, opening the pupil's mouth, let him eat.
You cannot describe it, you cannot picture it,
You cannot admire it, you cannot sense it.
It is your true self, it has nowhere to hide.
When the world is destroyed, it will no be destroyed.
///
It is asked somewhere: Closer to you than you eye ball, closer to you than yourself, what is it?
Thursday, October 22, 2009
Not Flag, Not Wind, Not Mind
The Nun Miaoxin:
Little is known of Miaoxin's early life, except that she was born about 840 CE. Her nickname, Huaizi, "child of the Huai River," suggests she was born on the banks of the Huai, which flows west to east in central China. The name Miaoxin means "wonderful belief."
Her Place in the Lineage:
Miaoxin was a disciple of Yangshan Huiji. Yangshan was a dharma heir of Guishan Lingyou, which made him a dharma brother to the formidable "Iron Grindstone" Liu.
Yangshan held Miaoxin in such high regard he made her minister of secular affairs for his monastery. He said, "She has the determination of a person of great resolve. She is truly the one qualified to serve as the director of the office for secular affairs."
Flag, Wind, Mind:
Nearly 350 years after Miaoxin's death, she was remembered by the Japanese Zen Master Eihei Dogen (1200-1253) in "Raihai tokuzui," which is the 28th fascicle of his great work, Shobogenzo. Here is the story Dogen told:
Once in the late afternoon, seventeen monks traveling together from Shu came to Yangshan's monastery to seek an audience with the teacher. Miaoxin greeted them and gave them a place to stay for the night within the offices of secular affairs. They were to see Yangshan in the morning.
Not the Wind, Not the Flag:
That evening, the monks discussed how they would challenge Yangshan to test his understanding. One suggested the well-known koan sometimes called "Not the Wind, Not the Flag." Recorded as the 29th koan of the Mumonkan, this koan is about a teaching of Hui Neng, the Sixth Patriarch of Ch'an (Zen). The koan:
Two monks were arguing about a flag. One said, "The flag is moving."
The other said, "The wind is moving."
The Sixth Patriarch happened to be passing by. He told them, "Not the wind, not the flag; mind is moving."
Not Wind, Not Flag, Not Mind:
As the monks debated the koan, Miaoxin listened from another room. "How lamentable, you seventeen blind donkeys!" she said. "How many straw sandals have you wasted? The buddha dharma has not yet appeared even in your dreams!"
When the monks were told what Miaoxin had said, they went to her, bowed, and inquired about the Dharma.
Miaoxin then said, "Step forward!"
As the seventeen monks were walking toward her, Miaoxin said, it's not the wind moving, it's not the flag moving, it's not the mind moving."
All the monks realized enlightenment. They thanked Miaoxin and returned to Shu without seeing Yangshan.
Little is known of Miaoxin's early life, except that she was born about 840 CE. Her nickname, Huaizi, "child of the Huai River," suggests she was born on the banks of the Huai, which flows west to east in central China. The name Miaoxin means "wonderful belief."
Her Place in the Lineage:
Miaoxin was a disciple of Yangshan Huiji. Yangshan was a dharma heir of Guishan Lingyou, which made him a dharma brother to the formidable "Iron Grindstone" Liu.
Yangshan held Miaoxin in such high regard he made her minister of secular affairs for his monastery. He said, "She has the determination of a person of great resolve. She is truly the one qualified to serve as the director of the office for secular affairs."
Flag, Wind, Mind:
Nearly 350 years after Miaoxin's death, she was remembered by the Japanese Zen Master Eihei Dogen (1200-1253) in "Raihai tokuzui," which is the 28th fascicle of his great work, Shobogenzo. Here is the story Dogen told:
Once in the late afternoon, seventeen monks traveling together from Shu came to Yangshan's monastery to seek an audience with the teacher. Miaoxin greeted them and gave them a place to stay for the night within the offices of secular affairs. They were to see Yangshan in the morning.
Not the Wind, Not the Flag:
That evening, the monks discussed how they would challenge Yangshan to test his understanding. One suggested the well-known koan sometimes called "Not the Wind, Not the Flag." Recorded as the 29th koan of the Mumonkan, this koan is about a teaching of Hui Neng, the Sixth Patriarch of Ch'an (Zen). The koan:
Two monks were arguing about a flag. One said, "The flag is moving."
The other said, "The wind is moving."
The Sixth Patriarch happened to be passing by. He told them, "Not the wind, not the flag; mind is moving."
Not Wind, Not Flag, Not Mind:
As the monks debated the koan, Miaoxin listened from another room. "How lamentable, you seventeen blind donkeys!" she said. "How many straw sandals have you wasted? The buddha dharma has not yet appeared even in your dreams!"
When the monks were told what Miaoxin had said, they went to her, bowed, and inquired about the Dharma.
Miaoxin then said, "Step forward!"
As the seventeen monks were walking toward her, Miaoxin said, it's not the wind moving, it's not the flag moving, it's not the mind moving."
All the monks realized enlightenment. They thanked Miaoxin and returned to Shu without seeing Yangshan.
Tuesday, October 06, 2009
Permanence and nature of the wind
Mayu, Zen Master Baoche, was fanning himself. A monk approached and said, "Master, the nature of wind is permanent and there is no place it does not reach. Why then do you fan yourself?"
"Although you understand that the nature of the wind is permanent," Mayu replied, "you do not understand the meaning of its reaching everywhere."
"What is the meaning of its reaching everywhere?" asked the monk again. Mayu just kept fanning himself. The monk bowed deeply.
"Although you understand that the nature of the wind is permanent," Mayu replied, "you do not understand the meaning of its reaching everywhere."
"What is the meaning of its reaching everywhere?" asked the monk again. Mayu just kept fanning himself. The monk bowed deeply.
Thursday, June 18, 2009
Permanence and nature of the wind
Mayu, Zen Master Baoche, was fanning himself. A monk ap- proached and said, "Master, the nature of wind is permanent and there is no place it does not reach. Why then do you fan yourself?"
"Although you understand that the natare of the wind is perma- nent," Mayu replied, "you do not understand the meaning of its reaching everywhere."
"What is the meaning of its reaching everywhere?" asked the monk again. Mayu just kept fanning himself. The monk bowed deeply.
"Although you understand that the natare of the wind is perma- nent," Mayu replied, "you do not understand the meaning of its reaching everywhere."
"What is the meaning of its reaching everywhere?" asked the monk again. Mayu just kept fanning himself. The monk bowed deeply.
The Voice of Happiness
After Zen Master Bankei had passed away, a blind man who lived near the master's temple told a friend:
"Since I am blind, I cannot watch a person's face, so I must judge his character by the sound of his voice. Ordinarily when I hear someone congratulate another upon his happiness or success, I also hear a secret tone of envy. When condolence is expressed for the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was really glad there was something left to gain in his own world."
"In all my experience, however, Bankei's voice was always sincere. Whenever he expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow, sorrow was all I heard."
"Since I am blind, I cannot watch a person's face, so I must judge his character by the sound of his voice. Ordinarily when I hear someone congratulate another upon his happiness or success, I also hear a secret tone of envy. When condolence is expressed for the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was really glad there was something left to gain in his own world."
"In all my experience, however, Bankei's voice was always sincere. Whenever he expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow, sorrow was all I heard."
Wednesday, June 17, 2009
What is the Tao?
Joshu (778-897) asked his teacher, Nansen (748-834),
“What is the Tao?”
Nansen replied, “Ordinary mind is the Tao.”
Joshu asked, “Shall I try to seek it?”
“If you try for it, you will become apart from it,” Nansen replied.
“How can I know the Tao unless I try for it?” persisted Joshu.
“The Tao is not a matter of knowing or not knowing. Knowing is delusion, not knowing is ignorance. When you have truly reached the Tao, undoubtedly you will find it as vast as the boundless space. How can it be discussed on the level of right and wrong?”
With these words, it is said that Joshu came to a sudden realization.
“What is the Tao?”
Nansen replied, “Ordinary mind is the Tao.”
Joshu asked, “Shall I try to seek it?”
“If you try for it, you will become apart from it,” Nansen replied.
“How can I know the Tao unless I try for it?” persisted Joshu.
“The Tao is not a matter of knowing or not knowing. Knowing is delusion, not knowing is ignorance. When you have truly reached the Tao, undoubtedly you will find it as vast as the boundless space. How can it be discussed on the level of right and wrong?”
With these words, it is said that Joshu came to a sudden realization.
Friday, March 06, 2009
My teaching
Shih t’ou
My teaching which has come down from the ancient Buddhas is not dependent on meditation or on diligent application of any kind. When you attain the insight as attained by the Buddha, you realize that Awareness Mind is Buddha and Buddha is Awareness Mind, that Awareness Mind, Buddha, sentient beings, enlightenment, and passions are of one and the same substance while they vary in names.
You should know that your own mind-essence (Awareness) is neither subject to annihilation nor eternally subsisting, is neither pure nor defiled, that it remains perfectly undisturbed and self-sufficient and is the same with the wise and ignorant, that it is not limited in its working, and this is not included in the category of mind, consciousness, or thought.
The stone path is slippery, a Shih t’ou Koan
Ch'an Master Yin-feng decided to take his leave of Ch'an Master Ma-tsu Tao-i. The latter asked, "Where are you going?"
Yin-feng answered, "I am going to study under the guidance of Master Shih-tou Hsi-chien of Nan-yueh."
Ma-tsu remarked, "The stone path is slippery."
Then Yin-feng said, "The bamboo pole and wooden stick are with me, and I will play them by ear."
Ma-tsu gave Yin-feng permission to leave, and Yin-feng went from Kiangsi to Hunan to pay his respects to Master Shih-tou.
Yin-feng walked around the Ch'an platform once, shook his monk's staff, and asked, "What is your teaching?"
Master Shih-tou ignored him. After a long time, Shih-tou said, "Good heavens! Good heavens!"
Yin-feng could not understand his meaning and had nothing to say in reply.
Having no other alternatives, Yin-feng returned to Master Ma-tsu and told him what had happened at his meeting with Master Shih-tou.
Master Ma-tsu told him, "Go back, and when Master Shih-tou says, 'Good heavens! Good heavens!' you should reply, 'Hiss, hiss.'"
Yin-feng went to Nan-yueh once more and again asked, "What is your teaching?"
Without any hesitation, Master Shih-tou exclaimed, "Hiss, hiss!"
Yin-feng was again at a loss for words and returned to report to Master Ma-tsu.
Master Ma-tsu consoled him by saying, "I told you that the stone path is slippery!"
Shih t’ou who lived from 700 to 790 A.D. was a disciple of the Sixth Patriarch, Hui-neng. And so he was part of the Sudden School of Chan teaching.
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