Blog Archive

Sunday, June 29, 2008

Beyond beliefs

*this is the best poem I have ever written ...
Lead me from dreaming to waking.
Lead me from opacity to clarity.
Lead me from the complicated to the simple.
Lead me from the obscure to the obvious.
Lead me from intention to attention.
Lead me from what I'm told I am to what I see I am.
Lead me from confrontation to wide openness.
Lead me to the place I never left,
Where there is peace, and peace
- The Upanishads

Beyond beliefs

Sahaja yoga is just bliss
The inner joy,the one you miss
Sahaja yoga is above
The petty's just love
It doesn't make you drink more beer
Your mind becomes so crispy clear
It is above the confrontation
It is about emancipation
It is your spirit shining though
Your heart,your eyes..your fingers too
It is with self a love affair
You breathe the joy ,not only air
You are a rainbow butterfly
You raise your wings..and go high..high..
You are alone and yet collective
Whatever you're protected
You are reminded who you are
The God Almighty's sparkling star
My dear friend,the life is short
Don't let your soul become too old
Just feel the's not cold!!
Beyond your eyes
To inner kingdom's paradise!!!

Saturday, June 28, 2008

Learn how mighty Brahman plays with himself

*abviously this guy was realized.,,check out his words,,(Robert Adams) in his talk named,,Stillness,,
So there is Brahman. When Brahman gets tired of being Brahman, it begins to play with itself and becomes personified. That personification is called God. God is what we call the first principle, the controlling energy of the universe.
When God had fun and created everything, he became consciousness. So Brahman becomes God. God becomes Consciousness. Consciousness becomes Brahman again. What a waste of time. Why would Brahman want to do all this? Why would Brahman want to play with himself or itself or herself? Does Brahman become tired? Well, we need an explanation of creation. So that is as good as any. It's better than Adam and Eve (laughter).
-added by Danny-
Robert: Good afternoon. I welcome you with all my heart. It's good to see most of you again (laughter).

We have some new faces here today. If you're coming here to hear a great lecture, forget it. If you're coming to hear a sermon, you're in the wrong place. If you're coming to compare the speaker to other speakers, well, I won't say what I think of that (laughter).

You have a reason for coming here. That's the first mistake you made. There should be no reason. There should be no attitude. There should be no need. There is no thing I can give you that you don't already have. There is really nothing I can do for you, unless you realize who you are.

Who are You? The wisest answer would be "I don't know". For if you think you know who you are, you're on the wrong track. A self-realized person has no idea who they are, because the I, and they, have been removed. There is no "I" to know anything. If you say I am this and I am that, you're not really this or that; the I has just made the statement. When the I is gone, there is no one left to do anything or to be anything.

So again, think. Why did I come here today? To get out of the sun? To leave my screaming family? I saw all the movies in town and I have nothing better to do. Somebody told me to come. They're all the wrong reasons. There is no reason whatsoever. Everything should be spontaneous. Do not plan anything in your life. When you do not plan anything, your life will go smoother. Sounds strange, but true. There is a power that knows the way. When you get your little ego out of the way, this great power will take over and lead you into itself. What is this power? What is the undifferentiated power that is the substratum of all existence?

Some people call it Brahman. What is Brahman? There are no words to describe. For any word you use spoils it. Some people say Brahman is the un-manifest energy that runs the universe. But those are just words, not the truth. The finite mind can never know the Infinite.

So there is Brahman. When Brahman gets tired of being Brahman, it begins to play with itself and becomes personified. That personification is called God. God is what we call the first principle, the controlling energy of the universe.

When God had fun and created everything, he became consciousness. So Brahman becomes God. God becomes Consciousness. Consciousness becomes Brahman again. What a waste of time. Why would Brahman want to do all this? Why would Brahman want to play with himself or itself or herself? Does Brahman become tired? Well, we need an explanation of creation. So that is as good as any. It's better than Adam and Eve (laughter).

Those of you who are taking notes, turn the page, keep it blank (laughter). The blankness is the reality. Everything else is really a waste of time. How many teachers have you seen in your life? How many notes have you taken? How many tapes have you purchased? How many books have you read, and you're still here. Sometimes it's better if you never read a book in your life, if you never heard a tape, or ever seen a teacher.

You are what you've been looking for. The answer is always in you alone. There is nothing in the external world. For the external world is an emanation of your own mind, your own thinking and your own imagination. You created this world. Are you proud of yourself? (laughter). Look at what you've done. You caused man's inhumanity to man, wars, pestilence, tornados. Why would you want to do that? Shame on you. Repent (laughter).

Anyway, there's something interesting I must be able to say. There is a great statement that I'm going to make, very profound. I'm going to think of it first (laughter). O.K., here it is:

Consciousness is the only power, and there's no power in the effect.

Think about that. Consciousness is the only power, and there is no power in the effect. In other words, effect is the world and everything in it. All of your problems, so called, all of your needs, all of your wants, all of your desires, have no cause. They're all effects. There is no power in the effects, because effect is like a dream. It doesn't exist for real. Think of all the things that have been disturbing you. Illness, lack, limitation, they do not exist. Those are effects, and there's no power in effect. The same thing is true of the good things in your life, so to speak. All of your so called material happiness, family, friends, job, income, car, all are effect. It has no cause. In other words, nothing created it. There is no thing to create anything.

Consciousness is the only power.(*note-he means,,awareness,, not the human consciousness.-added by danny)

Consciousness is self-contained absolute reality. You have been identifying with the world of effect. This is why things appear as they do in your life. You're trying to exchange negative for positive, bad for good. But they're two sides of the same coin. And they both have to go.

Do not take the universe seriously. Nothing is ever as it appears. Nothing can hurt you when you realize your infinite nature. You are not your measly body that was born, and goes through experiences, and then appears to dissolve or die. That is not you. You have nothing to do with this world. This world does not exist the way it appears. But as long as you believe you are the doer, that you are the body/mind phenomena, the world is very real for you, as most of you know.

Where did this world come from? I just told you. It didn't come from anywhere. Why do you keep asking the same question? Where does a dream come from? The dream appears very real, doesn't it? Most of you had a dream or two last night that you can still remember. How did the dream begin? Did it begin with Brahman creating the universe? Did it begin with God and Adam and Eve?

The dream just began in the middle and it ended when you awoke. Is there such a word as awoke? Awaken, awoken, awaken, they're both lies. And then you found yourself outside the dream. Your body, your mind, your self, was as it always was. In the dream you may have dreamt that you got hit by a car, you had to have your legs amputated, and so forth. Yet when you awake, it's not like that at all.

Think of the things that have happened to you in your life now. You appear to be getting older and older. Things come into your life, as it appears. You try to exchange wrong for right, good for bad. Yet you refuse to acknowledge that this too is a dream. You want to continue playing the game. You want to play hide and seek by believing there is a God somewhere, and if you find this God, all your problems will be over. So you keep searching.
You can never find your reality by searching.

Reality is where it's always been, right where you are at this moment. It is you.

There is not reality and you. You are not in the body of God; God is not in you. For there is no you. There is no body. There is no God. You are perfect pure awareness just as you are now.

There is really no thing you have to do. You simply have to wake up. Why will you not awaken now? Even while I'm talking to you, many of you are thinking, thinking, thinking. Can't you see by now, that this is what is holding you back from your freedom, from your bliss, from your joy? It is your thoughts.
Where did your thoughts come from? They really didn't come from anywhere, for they do not even exist. Yet unfortunately most of us believe that thoughts exist, for we are bombarded by them day and night.

So sages come along and invent methods, means, in order to obliterate the thoughts. Meditation was invented for that purpose. Self-enquiry, all of these yogic exercises, pranayama, mantras, kriya, they're really used to stop your thoughts from blossoming, to keep your mind from thinking.. All of these procedures are to make your mind quiescent, quiet, still. If you're able to do this without the methods, then you would be realized. You would be your self. You would be liberated. But you refuse to do this. You want a teacher to give you methods to wake you up.

But I say to you, wake up now. Awake. The methods will keep you back because you get stuck with the methods. But it makes no difference what I say. You are still going to identify with the world, with conditions, with your body, with your mind. We therefore have to think of a way, the quickest way for you to awaken. Of all the methods I, know, self-enquiry is the fastest if you are mature enough to be able to handle it. You begin to understand that the I is only a thought; it is an idea called the I-thought. It is the I-thought that dominates your existence. True?

How many times have you said "I" today? “I” am going to hear Robert. "I" am going to eat breakfast. "I" am going to take a nap. "I" don't think I feel too good. "I" feel great. "I" need this. "I" need that. The first person pronoun I, dominates your entire existence.

Yet it has been known by Sages, if you were only able to annihilate the I, destroy it, kill it, you would be free. The I is attached to all of your thoughts. Therefore, begin to follow the I to its source. I have to tell you in truth and in reality, there is no I and there is no source, but you will not believe me. You want to play with I. You therefore follow the I to the Source, and when the I has been dissolved into the source, you become free.

You do this of course by enquiring "to whom do these thoughts come?" Or, whatever is disturbing you, you enquire "to whom do they come? Who is experiencing this? Who is going through this? Who thinks they are human? Who feels depressed? Who feels discouraged? Who feels there is a difference between birth and death? “I do." Can't you see now, that if you get rid of the I, all those feelings, depression, and worry would disappear?

So you ask, "Who am I? Where did this I come from?" You never answer that question. When thoughts come to you, you enquire "To whom do they come? To me? I think these thoughts. Who am I?" You do not answer. As you continue to do this process, you find that your mind is becoming quieter and quieter. The confusion stops. You begin to feel happier and happier. You are no longer reacting to person, place or thing. You become spontaneous in everything you do.

You live in the now, but you're not doing that. It's doing you. In other words you have not decided, "I'm going to be spontaneous from now on. I'm going to live in the now." As you are aware, how many times have you tried that without avail? You can't make up your mind that you're going to be spiritual, that you're going to be consciousness, that you are absolute reality. How many times have you tried to do that, and the first thing that comes into your life, you become upset? You react. Something bothers you. Or something good comes into your life and you become elated. You react in a positive way. They're both impostors.

Remember you're not trying to change bad into good. You want to transcend everything, and become absolutely free. See how you're thinking? Your mind won't stay still, will it? Whose mind is it that won't stay still? Do you really have a mind? Are you the mind? Who told you this? There is no mind, there is no body, there are no thoughts. Accept this if you want to. All it can do for you, is liberate you. We listen to the birds, we see the beautiful trees. Who sees? Who listens? Why, I do. You're caught in the trap again. For many of you believe, if I behold the beauty of the world, that's good. It's better than beholding death, I suppose.

But the world is an illusion. It is not real. The so called beauty is here today and gone tomorrow. Change is the only permanent thing of the relative world. Everything changes continuously.

Therefore as you go through the vicissitudes of life, and you get rid of your dogmatic thinking, you open your heart, you begin to feel something different. You begin to loosen up.

The first thing to understand is that everything that has transpired in your life has been necessary. No matter how it looks. No matter what has happened. Everything has been necessary.

The second thing to understand is, everything has been preordained. In other words, everything was supposed to happen the way it happened. There were no mistakes.(*note* here he talks about karma being preordained,not the rest.If he was that stupid to believe that after realization he is still bound by karma,then too bad for him..If he was alive,I could have proved him wrong-added by Danny..the only reason he was still bound by karma was he didn't care one iota about it,not because he could not change it)

The third thing to understand is that the first two things are a pack of lies. For these things don't even exist in reality. Everything is preordained, as long as you believe you are the body. Everything is karmic, as long as you identify with the world and believe you are the doer.

But as soon as you start to turn within, as soon as you begin to listen to the still small voice within you, as soon as you start to practice self-enquiry, your life begins to change drastically. You become happy. You no longer search for happiness, for you are beginning to realize that you cannot find it externally. You may appear to find it, but it does not last.

In other words, you may get married and you believe this is great, I found what I always wanted. Then you may get divorced and you say, this is great, I finally got rid of that person. You win the lottery and you say this is great, I'm rich. The IRS comes down on you, and you wind up in San Quentin. And then you say, this is no good. Well, all of these different things take place in your life. The world is not your friend. The world is a phenomenon that belongs to a dream.

You've got to be mature enough to ask the question, "To whom does this world belong? Who lives in the world? Where did the world come from?" And your answer to all the questions begins with I. "I" live in the world. "I" partake in the world. "I" see the world. And we're back to I again. You finally get the idea that the whole world is hanging on I. The I has to be transcended.

You begin early in the morning when you first wake up. Before you become aware of I, you know that you are in a state of peace, of joy, even if only for a few seconds. "I" was not present. You are not aware of the world. Catch yourself tomorrow morning. It only happens in a flash, in a few seconds. Yet all of a sudden the world becomes real for you. I, has awakened. Where did the I come from? If you investigate, you will see that your spiritual heart center is in your right side of your chest and the I has come out of your chest, out of your spiritual heart, out of the source, becoming more powerful as it emerges and goes into your brain.(*note*maybe the right side of my dick,not my chest..this is pure nonsense,since the pure spirit within is not localized on any part of the body-added by Danny)

Then you become more aware of your body and you say: I am alive. Once you become aware of your body and your mind, you become aware of the world, and then the Universe. Therefore the wise person catches the I before it goes any further. In other words as the I emerges from your chest, you abide in the I. To the extent that you can abide in the I or focus on the I, something phenomenal will begin to happen. The I will reverse its course and begin to return to its source. I will repeat this again.

To the average person, the I begins to become stronger and stronger when you wake up in the morning. It emerges from your spiritual center and heads up your spine to your brain where you become cognizant of the world. But for the spiritual aspirant who practices self-enquiry, you begin to watch the I doing this. You abide in the I. As you begin to abide in the I, it will reverse its course and head back to the center. When it heads back to the center, it will rest in the circumference of the center. This is as far as you can go by yourself. You will be in an effortless thought-free state. You will be in the Void as it tells you in Buddhism.

Yet most Buddhists think the void is self-realization. This is a mistake.

The Void is when your I is resting on the circumference of the center. When that happens you've come a long way. Yet the self has to pull the I inside to become liberated.

This is very rarely done by the small self alone. Only a very few will go directly into the heart center and be extinguished. This is why Sages are necessary. This is why Satsang is necessary.

For the Sage who may be a 1000 miles away from you, as long as you have a direct line to the Sage mentally, the Sage is omnipresent, all-pervading. Therefore the sage, the self, the guru and God are all one.

Even if you are away from the sage, if you have a close association, that particular sage is your guru. The self, which is really the sage, will pull the I into the heart, and you will be liberated.

That's how it appears to work. The rest is up to you.

Friday, June 27, 2008

funny bau-bau exists..hahaha

*funny song..originally sang by Miruna Oprea, In loose translation,it means,,
When the kid is not behaving
What more else you always do ?
Want the kid in proper shaping..
Say,,the boggie man will get you!

..I'm not afraid ,not afraid
Of the boggie man..not afraid
He never exists.
-added by danny-

Tuesday, June 24, 2008

He who with sincerity seeks his real purpose in life is himself sought by that purpose

*note* more wisdom from Hazrat Inayat Khan.
-added by Danny-

Commentary by Pir-o-Murshid Inayat Khan:

One may ask, 'What is the best way for a person to understand his life's purpose?' If one follows the bent of one's own mind, if one follows the track to which one is attracted, if one follows one's own inclination, which is not satisfied with anything else, one feels, 'There is something waiting for me (which one does not know at the time), which will bring me satisfaction.' Besides, if one is intuitive and mystical, it is easier still, because then one is continually told what is the purpose of one's life. For nature has such a perfection of wisdom. One sees that the insects are given the sense to make their little houses and to protect themselves and make a store of their food. The bees, who have the gift of making honey, are taught how to make honey. So nature has taught every soul to seek its purpose. It has made every soul for that purpose, and it is continually calling that soul to see that purpose. If the soul does not hear the call and sleeps, it is not the fault of nature, which is continually calling. Therefore, if I were to say in a few words, how to find one's purpose, I would say: by waking from sleep.

Every being has a definite vocation, and his vocation is the light which illuminates his life. The man who disregards his vocation is a lamp unlit. He who sincerely seeks his real purpose in life is himself sought by that purpose. As he concentrates on that search a light begins to clear his confusion, call it revelation, call it inspiration, call it what you will. It is mistrust that misleads. Sincerity leads straight to the goal.

That way is best which suits you best. The way of one person is not for another person, although man is always inclined to accuse another person of doing wrong, believing that he himself is doing right. ... That purpose is accomplished when a person has risen above all these things. It is that person then, who will tolerate all, who will understand all, who will assimilate all things, who will not feel disturbed by things which are not in accordance with his own nature or the way which is not his way. He will not look at them with contempt, but he will see that in the depth of every being there is a divine spark which is trying to raise its flame toward the purpose.

When a person has arrived at this stage, he has risen above the limitations of the world. Then he has become entitled to experience the joy of coming near to the real purpose of life. It is then that in everything that he says or does, he will be accomplishing that purpose. ... We come to understand by this that the further we go the more tolerant we become. Outward things matter little. It is the inward realization which counts. However sacred duty may be, however high may be the hope of paradise, however great the happiness one may experience in the pleasures of the earth, however much satisfaction one may find in earthly treasures, the purpose of life is in rising above all these things. It is then that the soul will have no discord, no disagreement with others. It is then that the natural attitude of the soul will become tolerant and forgiving. The purpose of life is fulfilled in rising to the greatest heights and in diving to the deepest depths of life: in widening one's horizon, in penetrating life in all its spheres, in losing oneself, and in finding oneself in the end. In the accomplishment of the purpose of life the purpose of creation is fulfilled. Therefore, in this fulfillment it is not that man attained, but that God Himself has fulfilled His purpose.

George Carlin died at 71 years old

*note*he died at 71 yo.This is the most humorous clip of him..enjoy.
-added by danny-

Saturday, June 21, 2008

How Ajaan Lee never got maried? and learn...hahaha

*note*..the amazing buddhist monk named Ajaan Lee explains why he never got married. NEVER came to his turtle brain that he created his own he imagined the worst,concentrated on the worst,and all he got was the worst...
Form is emptiness..emptiness is form...but Ajaan Lee never understood that the consciousness creates REALITY...he NEVER understood that WE are GODS in making.
The awareness is primordial,with no form or shape.This awareness created consciousness ...and this very consciousness then created the whole my lips,Ajaan Lee.You project the worst,that's all you get,dear..the above link is his autobiography as a forest's a good reading.What is really funny is that after he died,his disciples mummified him,and now they are praying to him for,,guidance,,even after his death.He still sits in the lotus position,like a carrot..marvelous Ajaan Lee!..even after death he didn't stop deluding people,even though his intentions were innocent,and true.So we can't blame him he didn't try,really.
-added by Danny-

So late in the quiet of a moonlit night, I climbed up to sit inside the chedi and asked myself, "If I disrobe, what will I do?" I came up with the following story.

If I disrobe, I'll have to apply for a job as a clerk in the Phen Phaag Snuff and Stomach Medicine Company. I had a friend who had disrobed and gotten a job there earning 20 baht a month, so it made sense for me to apply for a job there too. I'd set my mind on being honest and hard-working so that my employer would be satisfied with my work. I was determined that wherever I lived, I'd have to act in such a way that the people I lived with would think highly of me.

As it turned out, the drug company finally hired me at 20 baht a month, the same salary as my friend. I made up my mind to budget my salary so as to have money left over at the end of each month, so I rented a room in the flats owned by Phraya Phakdi in the PratuuNam (Watergate) section of town. The rent was four baht a month. Water, electricity, clothing and food would add up to another eleven baht, leaving me with an extra five baht at the end of each month.

My second year on the job my boss came to like and trust me so much that he raised my salary to 30 baht a month. Taking out my expenses, I was left with 15 baht a month. Finally he was so content with my work that he made me supervisor of all the workers, with a 40 baht salary, plus a cut of the profits, adding up altogether to 50 baht a month. At this point I was feeling very proud of myself, because I was making as much as the District Official back home. And as for my friends back home, I was in a position way above them all. So I decided it was time to get married so that I could take a beautiful young Bangkok bride back home for a visit, which would please my relatives no end. This was when my plans seemed to take on a little class.

So now that I was going to get married, what sort of person would she be? I made up my mind that the woman I married would have to have the three attributes of a good wife:

1. She'd have to come from a good family.
2. She'd have to be in line for an inheritance.
3. She'd have to be good-looking and have a pleasing manner.
Only if a woman had these three attributes would I be willing to marry her. So I asked myself, "Where are you going to find a woman like this, and how will you get to know her?" This is where things began to get complicated. I tried thinking up all sorts of schemes, but even if I actually did meet such a woman, she wouldn't be interested in me. The women who would be interested in me weren't the sort I'd want to marry. Thinking about this, I'd sometimes heave a heavy sigh, but I wasn't willing to give in.

Finally it occurred to me, "Wealthy people send their daughters to the high-class schools, like the Back Palace School or Mrs. Cole's. Why don't I go have a look around these schools in the morning before classes and in the evening when school lets out?"

So that's what I did, until I noticed an attractive girl, the daughter of a Phraya. The way she walked and the way she dressed really appealed to me. I arranged so that our paths crossed every day. In my hand I carried a little note that I threw down in front of her. The first time, she didn't pay me any attention. Day after day our paths crossed. Sometimes our eyes would meet, sometimes I'd stand in her way, sometimes she'd smile at me. When this happened, I made it a point to have her get my note.

Finally we got to know each other. I made a date for her to skip school the next day so that I could show her around town. As time passed we came to know each other, to like each other, to love each other. We told each other our life stories -- the things that had made us happy and the things that had made us sad -- from the very beginning up to the present. I had a salaried job at no less than 50 baht a month. She had finished the sixth year of secondary school and was the daughter of a very wealthy Phraya. Her looks, her manner and her conduct were everything I had been hoping for.

Finally we agreed to become married secretly. Since we loved each other, I got to sleep with her beforehand. She was a good person, so before we were to be officially married, she told her parents. Furious, they threw her out of the house.

So she came to live with me as my wife. I wasn't too upset by what her parents had done, for I was determined to work my way into their affections.

We went to rent a flat in a better district, the Sra Pathum Watergate area. The rent here was six baht a month. My wife got a job at the same company where I was working, starting out at 20 baht a month, but she soon got a raise to 30 a month. Together, then, we were making 80 a month, which pleased me.

As time passed, my position advanced. My employer trusted me completely, and at times would have me take over his duties in his absence. Both my wife and I were determined to be honest and upright in our dealings with the company, and ultimately our earnings -- our salaries plus my percentage of the profits -- reached 100 a month. At this point I felt I could breathe easy, but my dreams still hadn't been fulfilled.

So I began to buy presents -- good things to eat and other nice things -- to take to my parents-in-law to show my good intentions towards them. After a while they began to show some interest in me, and eventually had us move into their house. At this point I was really pleased: I was sure to be in line for part of the inheritance. But living together for a while revealed certain things about my behavior that rubbed my parents-in-law the wrong way, so in the end they drove us out of the house. We went back to live in a flat, as before.

This was when my wife became pregnant. Not wanting her to do any hard work, I hired a servant woman to look after the house and help with the housework. Hired help in those days was very cheap -- only four baht a month.

As my wife came closer to giving birth, she began to miss work more and more often. I had to keep at my job. One night I sat down to look over our budget. The 100 baht we had once earned was probably as much as we'd ever earn. I had no further hopes for a raise. Our expenses were mounting every day: one baht a month for electricity; 1.50 baht for water; charcoal and rice each at least six baht a month; the help, four baht a month; and on top of it all, the cost of our clothing.

After my wife gave birth, our expenses mounted still higher. She wasn't able to work, so we lost her percentage of the profits. After a while she became ill and missed work for an extended period. My employer cut her salary back to 15 baht a month. Our medical bills rose. My wife's salary wasn't enough for her needs, so she had to cut into mine. My old salary of 50 baht was now completely gone by the end of each month.

In the end, my wife's illness proved fatal. I had to borrow 50 baht from my employer which, along with my own savings of 50, went towards her funeral expenses, which totaled 80 baht. I was then left with 20 baht and a small child to raise.

What was I to do now? Before, I had breathed easily. Now it seemed as if life was closing in on me. I went to see my parents-in-law, but they gave me the cold shoulder. So I hired a wet nurse for the child. The wet nurse was a low-class woman, but she took awfully good care of the child. This led me to feel love and affection towards her, and ultimately she became my second wife.

My new wife had absolutely no education -- she couldn't even read or write. My income at this point was now only 50 baht -- enough just to get by. After a while my new wife became pregnant. I did my best to make sure that she didn't have to do any heavy work, and I did everything I could to be good to her, but I couldn't help feeling a little disappointed that life had turned out so differently from my original plans. After my new wife gave birth, we both helped to raise the children until both my first wife's child and my new wife's child were old enough to feed and take care of themselves.

This was when my new wife started acting funny -- playing favorites, giving all her love and attention to her own child, and none to my first. My first child started coming to complain to me all the time that my new wife had been unfair in this way or that. Sometimes the two children would start fighting. At times I'd come home from work and my first child would run to me with one version of what had happened, my second child would have another version, and my wife still another. I didn't know whom to side with. It was as if I was standing in the middle, and my wife and children were pulling me off in three different directions. My new child wanted me to buy this or that -- eventually my wife and children started competing with one another to see who would get to eat the best food, wear the best clothes and squander the most money. It got so that I couldn't sit down and talk with any of them at all. My salary was being eaten up every month; my family life was like falling into a thorn patch.

Finally I decided to call a halt. My wife wasn't what I had hoped for, my earnings weren't what I had hoped for, my children weren't what I had hoped for, so I left my wife, was reordained and returned to the contemplative life.

When I came to the end of the story, my interest in worldly affairs vanished. The sense that life was closing in on me disappeared. I felt as free as if I were up floating in the sky. Something inside me sighed, "Ah!" with relief. I told myself that if this was the way things would be, I'd do better not to disrobe.

Thursday, June 19, 2008

Reflections on Do-Nothing Zen

*note* In these acid comments,Hakuin pinpoints the shallow wisdom of those who wrote the very sutra of,,Form is emptiness,emptiness is form,, .I agree with him.

When Avalokiteshvara Bodhisattva was practicing the profound prajna paramita, he illuminated the five skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So, too, are feeling, cognition, formation, and consciousness.

Shariputra, all dharmas are empty of characteristics. They are not produced. Not destroyed, not defiled, not pure, and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or dharmas; no field of the eyes, up to and including no field of mind-consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, no way, and no understanding and no attaining.

Because nothing is attained, the Bodhisattva, through reliance on prajna paramita, is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!

All Buddhas of the three periods of time attain Anuttarasamyaksambodhi through reliance on prajna paramita. Therefore, know that prajna paramita is a great spiritual mantra, a great bright mantra, a supreme mantra, an unequalled mantra. It can remove all suffering; it is genuine and not false. That is why the mantra of prajna paramita was spoken. Recite it like this:

Gate gate paragate parasamgate bodhi svaha!

Now,let's enjoy Hakuin tear apart those suckers whom wrote it.Enjoy!

-added by Danny-



The Chinese translation for this is "great". But what is it! There's nothing in the four
quarters, above and below, you can compare it to. Many wrongly take it to mean just
"vast and wide". The wise love wealth too—to get it in the right Way. Bring me a small

Ten million Mount Sumerus in a dewdrop on a hair-tip;
The billions of space-time worlds in a fleck of foam on the sea;
A pair of young lads in the eyes of a midge
Romp all over India, vying without a break.


The Chinese translation for this is "wisdom". But all, without exception, have it to
perfection. Will there ever be an end to this fellow's playing with mud pies? You'll never
get any rest until your fingers let go of the edge of the cliff. Why? Don't trim your nails by
lamplight. You might get an inchworm to measure lengths, but don't use a snail to try to
plow a rocky field.

Ears as if deaf, eyes as if blind.
In the empty sky in the dead of night, the whole body is lost.
Even Shariputra's own eyes don't follow [his] orders.
Thus the clubfooted one on the waves crossed at the wrong ford.


The Chinese translation for this is "reach the other shore". But where is that! He's digging
himself into a hole to get at the blue sky. The shrimp jumps about, but can't escape the
measure. The place where the Treasure is lies near at hand—take one more step!
Gensha is in his boat, the water dripping from his line. Even the clearest-eyed monk is
secretly troubled.

On the great earth, who is one of "this shore"?
How sad to mistakenly stand on a wave-lashed quay!
Practice pursued with the roots to life still uncut
Is passing through useless suffering and bitterness for however long.


For untold ages this didn't have a name. Then they blundered and gave it one. A speck of
gold in the eye shadows vision; robes and beads are dust on the Dharma. What is THIS!
Most people only think they have the real thing, like the fellow who confused a saddle-
remnant for his father's jawbone. Those who study the Way are unaware of its
reality—simply because from of old they have accepted all [their] discriminations as [their]
gods. Of beginningless ages of birth-and-death the root: Fools take this for the
fundamental, essential Self.

It's clearly ungettable within the Three Realms—
Empty sky swept clean away. Not a particle left.
On the zazen seat, in the dead of night, cold as steel;
Moonlight through a window, bright with shadows of plum!


"Thus have I heard. At one time Buddha stayed…" Faugh! Who wants to roll that open!
So many people rummage through piles of paper trash looking for "red and yellow scripture-
scrolls". It's just another clove plucked off the lily bulb.

This is one sutra they didn't compile
Inside their cave at Pippali.
Kumarajiva had no words to translate it;
Ananda Himself couldn't get wind of it.
The north wind in window paper rents;
Southering geese in snowy reeds on mudflats;
The mountain moon, wretched as if poor;
Cold clouds, freezing, about to break up.

Thousands of Buddhas, even though they appear in the world,
Don't add or take away one thing.


Why, it's the Bodhisattva of Potala Cliff! He's the Great Fellow supplied one to each of us.
Nowhere on earth can you find a single unfree man! Coughing, spitting, moving your
arms—you don't need others to help you. Who's clapped chains on you? Who's holding
you back? Stretch your left hand up and you scratch what can't be other than exactly
Buddha's head. Bend down your right hand and you feel a dog's head; on what day will
escaping this be possible for you?

Fingers clasp and feet walk on without the help of others,
While thoughts and emotions pile up great stocks of Wrong;
But cast out all pros and cons and all likes and dislikes,
And I'll call you Kanzeon in the flesh!


To show his difference from the Shravakas and Pratyekabuddhas, and to set him apart from
full-fledged Buddhas as well, he is given the [provisional] name of Bodhisattva. On the way
without leaving home; having left home, not on the way. I'll snatch from you the practice of
the Four Universal Vows—that's the very thing that will make you sages, able on the Eightfold

Flying the formless nest of the self that's Empty,
Adrift, sinking in karmic seas, in the great life-and-death Ocean—
Hail, Great Compassionate One, Emancipator from Suffering,
In hundreds of millions of bodies, limitless, shoreless!


What's it saying?! That he makes living his business? Nights sleeping, days on the move.
Pissing and taking shits. Moving clouds and flowing water. Falling leaves, flying flowers [:
snow]. But to hesitate and deliberate is the triple path of Hell.

Though it's like that all right, if you haven't seen a plain-water current flowing into a
mud puddle penetratingly for yourself even one single time, great will be your
busyness of living!

What is hands grasping, feet carrying?
How about hunger eating, thirst drinking?
If any of these betrays the slightest characteristic,
It's a repeat of giving Chaos eyes by gouging.


Yikes! Gouge out flesh, make a wound. How strange! How can so-called prajna cause
things if it is shallow and deep? Do you take it as like river water in this? Try to say. How
about there being shallow and deep prajna? I'm afraid it's [just like] the acknowledging of the
Chu fowl long ago.

Crushing Form seeking Emptiness—this is called shallow;
Seeing Emptiness in the fullness of Form—this is called deep.
If you talk of prajna holding fast to Form and Emptiness,
You're in a glass jug, a lame tortoise chasing a flying bird.


He's done it again! Scraping out another piece of perfectly good flesh. Before all the infinite
kalpas in the past and beyond all those to come, the Feather-edged Blade gleams coldly in its
scabbard-case with a wonderful vibrant radiance. A luminous gem brought forth on its setting
in the black of night.

Yesterday morning I swept out the soot of the old year;
Tonight I pound rice for the New Year goodies;
There's a pine tree with roots, and oranges with green leaves—
I put on a fresh new robe to await the coming guests.


The invincible Diamond Eye is free of even the finest dusts. But don't go blinking it open over
a bed of flying lime-dust! Where does this "seeing" take place? The entire earth is the eyeball
of a Buddhist monk. It's just as Gensha said.

A midge works a mill in the eye of a mite;
A germ spins a web inside a nit's ear;
Tushita heaven, the world of man, the floors of hell,
Stark clear as a mango on the palm of the hand.


The marvelous tortoise drags its tail. How to avoid these traces? Forms are like the Iron
Surrounding Mountains, sense and thought like the Diamond Sword, urge and known like
the Wish-fulfilling Gem. You only know the journey you're on is long, not conscious also of
the yellow dusk.

Acknowledging others' form, sense, thought, urge and known;
Hanging to them to make yourself beautiful, ashamed of yourself;
Like unto floating bubbles retained on the water's surface
Or else like flashing lightning that cracks the vast empty sky.


In a guest's cup a bow's shadow was once mis-taken for a snake. In the dream, very clearly,
the Three Worlds are there. Come awake, utterly empty, and the Billions of Worlds aren't!

From behind an ogre pushes the flat and in front an ogre opposes.
Both lay it on with such effort their whole bodies sweat.
From evening they vie, resist till the dawn spreads across heaven:
Stifling laughter, recognizing themselves as ones who care greatly for each other.


Faugh! He's an arhat with insignificant fruition. What good qualities does he have in whose
presence the Buddhas and patriarchs have to beg for their lives? Where [in what situations]
does he conceal, or reveal and manifest, them? In Vimalakirti's sick room he was unable to
transform a woman's body. Is he forgetting—or rejecting—being seven parts overbearing and
eight parts upset?

[His] Wisdom was the best branch of Jeta's grove.
He alarmed Long Nails into a hurry while carried in the womb.
He went himself to the Great One, leaving us this text.
He was Rahula's religious teacher, the Mynah Woman's son.


A pot of soup we love gets polluted with a couple of rat droppings and we reject it. Excellent
food is not fit for someone that's satiated to eat. Sweeping aside waves seeking water, the
waves being water!

Form doesn't mask emptiness, emptiness is the essence of form;
Emptiness doesn't break up form, form embodies emptiness.
Form and emptiness are nondual within the gates of Dharma,
Where a lame turtle
brushing his eyebrows
stands in the evening breeze.


How do you furnish a house that's going to be vacant? There's no teaching apes how to climb
trees. And these goods haven't moved for two thousand years. Gensha in his boat, water
dripping from his line.

Yellow the orioles,
The breeze lightly
Emulating drumming to their lute.
Reddish the peachtrees,
The sun's warmth
Thinning their cage of haze.

With moth eyebrows
And cicada foreheads,
A group of women

Each carrying
A flowering branch
On a polychrome-damask shoulder.


This is lying down amid the undergrowth. See something strange without estrangement and it
disintegrates. A snow Buddha: the sun comes out, and then—it's just disgraceful! I, amid them,
don't see such things as strange and supernatural.

Earth, air, fire and water are the tracks of flying birds;
Form, sense, thought and urge flowers in your eyes.
The stone woman The clay ox
Throws the shuttle Kicks into the waves
-Taut- -Swelling-
Lean-armed Glare-of-scorn, fanged.


Rub your eyes hard and flowers bloom in them. There never was each thing. Why seek void
views? As well ease nature onto a pure place.

The mountains and rivers, the great earth
Care sea-serpent towers bubbling up;
Earth's hells and heaven's halls
Ca sea market.

The Pure Land and this impure world
Care a turtle-hair brush,
Birth-and-death and Nirvana
Ca hare-horn cane.


Can fresh fruit be balefully struck dead like this? What's the trick with "All things are unborn,
ungone."? If they're not deceived, people are OK. Hand and elbow [: the arm] outward-bending.

The kids in your eyes—come out to meet guests;
The Valley Spirit never dies—waiting on anyone's call.
The thronging-life world transgresses—unpolluted with evil;
Every Buddha-land contains—no pure views at all.
With 84,000 Dharma-gates as your lot in life—do you lack anything?
Containing billions of Buddha-lands—as if next to insubstantial.
On the Handan pillow—new honors and position
And, entering Nanko—receiving land-taxes and rents.


Foxes' dens, demons' caves—how many of you disciples are beguiled and fall into them? The
heavy, oppressive black darkness of a deep pit. This certainly can bring fear and trembling.

Cold and hunger are a pair of phoenixes for these hundred-odd monks.
Each spreads his winter-solstice fan to offer greetings to the new sun
On the wall-hanging, the blue-eyed, red-bearded venerable.
A vase of ice, and, like fine flesh on bone, fragrant and beautiful... .
Cold locks the lute's lips and the golden oriole's tongue.
Warmth, fleeting on the straw-mat zazen platform, is the red unicorn's birthing.
In woven floss-grass wrappers, presents: wild yams.
Carefully packaged rings, donated for[this old one: sugar candy.


"Dreams, fantasies, flowers in the air—why take the trouble to grasp them? You must let go of
gain-and-loss and right [that's it!]-and-wrong[!] and pass them by." It's a matter of repeating the
same order over and over. What's the point of using "void" without quitting the subject?

A vast and wide, empty and frozen,
silent and desolate plain.
Mountains and rivers and the great earth
are just names.
Open [analyze] the mind into four [sense, thought, urge, known]
and close [combine] forms into one.
Mind and form always have been
an empty ravine'echoes.


Here are eyes, ears, nose, tongue, frame and mind! Here are forms, sounds, smells, tastes, touch
and thoughts!(sucker!-added by Danny,lol..hahaha)

Autumn's clear sky
On the vast plain—
No travelers at all

On a horse
Coming East
You know—it's—who?

From the six sensings are produced the six fields ["senseds"] afloat.
The mind-sensor taking a break gives rise to the six dusts [sensings]
taking a break.
The roots [sensors], fields [senseds] and discriminations [sensings]
make eighteen realms
-just like the iron-gray-blue deep producing a bubble.


A purple gauze curtain—in it, scattered pearls; a torn cloth bag—in it, a pearl. Tell it correctly,
know it is the mani-gem.
The cow drinks water that becomes milk;
The snake drinks water that becomes venom.
The Five-fold clouds constantly pressed for—people never reach; the still, desolate [former]
Ascetic's house of twelve storeys.

Twelve Conditions produce twelve Quenchings;
Producings are called common people and quenchings sages.
These connections the Pratyeka-Buddha who contemplates
[these] conditions,
Floating and flying in emptiness, dust in the eyes,
Able to respect the all-embracing, instantaneous great Wheel of the Law
-And, in the Wheel of the Law's shadow, relates to, offers and selects
A transgressing, scabby, itching jackal body.


At daybreak beyond the bamboo blind, jewels! The fool meets them with sword raised. In water,
the salt taste; in colorful beauty, the size—drab, neutral color of nature. White the egrets settling in a
field: a thousand flakes of snow; yellow the orioles perched on a tree: a single branch of flowers.

Solid-red, the four iron Kunlun Mountains,
At midnight they put on straw sandals and run away beyond the clouds;
The Truth of Cause, the Truth of Pain, The Truths of the Way and End
Neither end nor are born—nor are all-embracing or instantaneous.
Kaundinya, Bhadrika and Kulika
Didn't get it themselves—it nevertheless illuminated their face-gates.
Don't think Deer Park was rattling shrimps and clams;
The Golden Hermit was quietly anticipating the Mahayana roots.


Even doing housekeeping in the house [tomb] of this dead spirit! Those who misunderstand these
words are very many. Gazing fixedly inside the coffin. What's clearly evident is Prince-Chang-on-
paper. Call with the loudest voice you can muster—and he won't respond.

In blackness a fire, clear as in a cave, the blackness darkly lit.
Boundless heaven and earth change
their [respective] profound [night] and yellow colors
Mountains and rivers are not there to mirror with contemplation.
Hundreds of millions of worlds have to be deprived [of them],


Drop this "manifesting as" stuff!—clutching the loot, calling [on others] to bow down. Accord with
conditions, [and you are] going to and serving delusions. There will be none that are not always all
around you. And yet [you'll] constantly abide in the bodhi seat. If you don't get clear about 3, 8,
9 you'll face [your] states with a lot to think about.

Bodhisattva, Mahasattva!—who—
Hastily, rudely called everyone, of great determination!—
Enters the three hellish destinies, suffering for us all,
Roams playfully in all directions, not waiting to be invited,
Having decided never to accept the small fruit of partial truths,
Goes beyond seeking enlightenment to transform
having circumstances and feelings,
In vain upright and indulgent, dissolving, perishing, self-exhausting,
Eternally urging on the wheel of his vow for the benefit of us all.


Oppressive suffering, wincing pain! If you see a single thing you can trust and rely on, suddenly the
situation [you're in] has to spit it out—disclose and reject it. Yuzhou I can probably take; most
distressing is Jiangnan.

Talk about arhats having greed [for "headway"] and anger if you like;
By no means say bodhisattvas trust prajna.
If you see a single thing there to trust to—
Wrongly "unblocked," immediately you're attached and bound.
The essences of the bodhisattva and of prajna are indistinguishable
CLike pearls darting on a [playing] board, lightly, randomly, falling off.
Neither simple nor wise nor sage-or-commoner,
Just hating, having painted a snake, to add on a pair of legs.


That's nothing special. Supernatural penetrative power and marvelous activity—drawing water and
carrying firewood. Raising my head, the evening glow is there; where I'm from is its dwelling place in
the West.

Neither the mind to nor [true] nature [for] nor nirvana;
Neither Buddha, nor patriarchs nor prajna:
The ten [Dharma] worlds a holeless searing iron hammer:
Emptiness knocked to pieces: constant, vast, boundless.
Just by opening his mouth, the lion gets frowns and groans
Of foxes, rabbits and raccoon dogs, thoroughly alarmed, overawed.
Adapting to beings, manifesting himself like a master magician,
Going with the chances, turning with change without making
Seeing her about Mother Li's afflicted left shoulder,
Repeatedly he burns moxa on Granny Zhang's healthy right leg.
Upside-down vain hopes, fear, dread and gloom
Seem like a single drop thrown into the great ocean.
When ChX was dispatched to Qi, he wore fine light furs;
When Li passed away, he had a coffin but no outer coffin.
Shouting rouses the monk napping in his hut,
Telling him country boys broke through the bamboo fence
to steal bamboo joint sheaths.


Betraying people, entrapping youth, year after year, self-sufficient. Even doing housekeeping in the
house [tomb] of this dead spirit! To fill what stinking skin and socks? The upright people of our
family are not like that. With us, the father covers for the son, the son for the father.

All thronging lives' life-and-death mentality
Is directly connected to each and every Buddha's Great Nirvana.
A wooden hen
Incubating[/interring!] an egg
standing on a coffin of wood;
A ceramic horse
Chasing after the wind
Back to where it's from: a [trinket-]string.


Oppressing the well-bred for the sake of the low and mean. Generally, their flesh and bones [bodies]
are good enough without painting them with rouge: they naturally carry themselves well... Boiling
water with no cold place.

Prajna brings forth each Buddha, past, present and future.
All Buddhas, always, live prajna.
Acting as master and attendant inexhaustibly ... OMCSULU!
Ancient nests enduring the gale to the cries of cranes coming to roost.


You can't drive a spike into empty space. Even though calves get the ability to give birth to offspring,
still no Buddha will rely on prajna to get insight. And why? Because prajna and insight are in essence
not two. And, even more, if a Buddha had a single thing he could get, he'd immediately be no
Tathagata. It's just like a great mass of fire—in the immediate vicinity of which Buddhas and
patriarchs also immediately lose their bodies and their lives.

It would be vain for an otter to use a tree to catch fish in;
Buddhas don't rely on anything to get insight.
To say a Tathagata has a single thing to get
Is like saying every arhat had a wife.


Carrying water to the river's source to sell. What a stack of lacquer ware!—by no means dream such
up. Characters in sutras—three times they write "write" and "right" becomes "night" becomes "might".
And this is a bit of showing off [the wares]. A night thief doesn't tread on white spots; never water,
usually they're stones.

What's worthy of respect is the "Self-Nature" great precious mantra—
That turns the hot iron ball into finest ghee.
The realms of Hell, Jambudvipa and Heaven:
A single flower of snow fallen on a red-hot stove.


It's pointless to say "great lucid mantra"—break off the unhewn staff you found in the mountains for
support. From the beginning the great earth's darkness has been deep and vast. The heavens and the
ground lose their appearances. Sun and moon swallow their bright shinings. A black lacquer pail full of
black liquid.

We've already got the great lucid mantra to perfection—
That peacefully, silently, lights up all the mountains and rivers.
Asea in imponderable barriers, transgressions of past kalpas—
Froth floating on the water, flowers in the eyes.


How about under your heels? It's the very lowest, the bottommost mantra for me!

Though falling leaves
Are as sympathetic as
The feeling of sprinkling rain

The yellow timothy-grass
CHow like the intimacy
Of evening clouds!

The most supreme, most honored, most number-one—
Sakya and Maitreya are as if slaves to it.
This is what everyone is equipped with from the beginning,
But we need to regenerate our cut-off posterity among people.


Talk makes pairs of poles [dichotomizes]. Where could that single pole [the mantra] manifest itself?
Who says it has no equal that it's paired with, above, below or in the four quarters? Seven flowers split
into eight.

Tokuun, the mild old gimlet!
-Countless times he's gone all the way down from Wonder Peak's

Getting other idiot sages
To help carry snow and fill up the well together.

In past years, winter cold has afflicted the plum;
Getting rain for once, it blooms!
Scattered shadows—as the moon shifts they move the other way;
A dark fragrance—the breeze comes with it.
The tree that was buried in snow yesterday—
Its branches again bear flowers now.
Suffering the distress of winter cold—how much?
How precious—this paragon of all the plant kingdom.


Pulling a lily bulb apart seeking the center. Whittling a square bamboo staff perfectly round. Stretching
skin over a soft purple felt wrapper. Nine nines always have been eighty-one. When the one nine and
the other meet, neither lends a hand [offers the other part of itself].

You, if your mind is empty, will pass the exam—
Your five groups and four great elements instantly fiery ashes,
Heaven's halls' and hell's enclosures' household furniture,
The Buddha's realm and Mara's minions all confused and destroyed.
The yellow orioles proclaim and noise about "White Snow" in concert;
Blind turtle, bearing a sword, mounts the lamppost.
If anyone wants to get this samadhi,
They must once clear the vile mud puddle throughout their body.


This and that are of all sizes—it's false, absurd. The arrow is flying over Silla. All day, every day,
shoulder to shoulder—how shall we be born?


Is it in front of you? It's like someone who hates drunkenness sending in wine. The wine being strong, it's good
not to have many cups. For ten years I haven't had to go back; I forget the Way I came.

It's recommended—and, that finished—again!
Pile up a heap of snow and, on top of it, pile up a heap of snow.
Still attending to it again, not avoiding its circumstances.
For whom, after we're drunk, are you setting out more cups?


This is the second repetition, dwelling on this. Fishing chanteys, woodcutter's songs—where, here, are they writ
out? The orioles calling, the swallows twittering—what do they say? By no means wade out to sea to pick out
bubbles in the froth.

These forty-two reckless and forced seven-character [lines]
And four more of five characters walling it about
Are not present to all the lofty and clear venerable ones;
They're for [you] hut-dwelling, hungry, cold disciples.
For unless you find the Way, and transform your self,
You stay trapped and entangled down a bottomless pit.
And don't try to tell me my poems are too hard—
Face it, the problem is your own Eyeless state.
When you come to a word you don't understand, quick,
Bite it at once! Chew it right to the pith!
Once you're soaked to the bone with death's cold sweat,
All the koan Zen has are yanked up, root and stem.
With toil and trouble, I too once glimpsed the Edge—
Smashed the Scale that works with a blind arm;
When that Tool of Unknowing is shattered for good.
You fill with the fierceness and courage of lions.
Zen is blessed with the power to bring this about,
Why not use it to bore through to Perfect integrity?
People these days turn away as if it were dirt,
Who is there to carry on the life-thread of Wisdom?
Don't think I'm an old man who just likes to make poems,
My motive is one: to rouse men of talent wherever they are.
The superior will know at a glance where the arrow flies,
The mediocre will just prattle about the rhythm and rhyme.
Ssu-ma of the Sung was a true prince among men;
What a shame that eyes of such worth remained unopened!
Whenever he read difficult "hard-to-pass" koans,
He said they were riddles made to vex young monks;
For gravest crimes man is sure to feel repentance—
Slander of the Dharma is no minor offense!
Crowds of these miscreants are at large in the world,
The Zen landscape is barren beyond belief.
If you have grasped the Mind of the Buddha-patriarchs,
How could you possibly be blind to their words?
To determine how authentic your own attainment is,
The words of the Patriarchs are like bright mirrors.
Zen practice these days is all cocksure and shallow;
They follow others' words, or fancies of their own;
When hearsay and book-learning can satisfy your needs,
The Patriarchal Gardens are a million miles away.
So I beseech you, Great Men, forget your own welfare!
Make the Five-petalled Zen Flower blossom once more!


The superior person is easy to serve, yet hard to please.

The sunset haze
With a lone duck
Evenly flying

The autumn-bright water
Together with the vast sky
Of one color

From south village
To north village
The rains at first plowing

The bride
Serves provisions to mother-in-law
As father-in-law feeds baby mouth-to-mouth

In the winter of the year the era changed to Enkyo
All my principal children [students/sages] agreed to prepare moveable types;
Each character must have come to ten cents
And the sum total already verges on 2,000 characters.
They were determined to preserve these words left from talking in my sleep.
Our mind firm and decided, how could I not be glad?
For them I've added this last verse—
To thank them all for their intimately to-the-point compassion.

The verses over, palms together, I beseech and implore that
When nothing is left of empty space, my [our] vow will not be exhausted;
My aggregate of efficacy from praising prajna
I turn over to all in the Dharma-realm of Thusness.
Entrusting my life to all Buddhas, past, present and future
And to the good, the wise and the patriarchs in all directions
To the guardians of the Dharma: all devas, nagas and demons
And all the kami in this Land of the Inter-upholding Red Hibiscus,
I vow that all my hut-dwelling disciples
Their heart's desire set on the Way, brave and persevering as diamond
Going beyond the profound barrier, passing through—
The pure nature of their Mind, the gem of the precepts, ever perfect and clear
Sweeping all vexing delusive demons clean out of existence—
Will advance and benefit the human multitude with no break expected!

Zen Master Hakuin
Mount Iwataki
Reflections on Do-Nothing Zen

extract from Wild Ivy, by Hakuin, trans. by Norman Waddell
pub. Shambhala Publications, 1999. pp. 63-66.

Alone in the hut, I thrust my spine up stiff and straight and sat right through until dawn. All through the night, the room was haunted by a terrifying demonic presence. Since I dislike having to swell the narrative with such details, however, I won't describe it here.
In the morning, I opened the rice pail, reached inside with my left hand, and grasped a fistful of the grains. I boiled these up into a bowl of gruel, which I ate in place of the two regular meals. I repeated the same routine each day. I wonder, was my regimen less demanding than National Master Muso's, with his half persimmon?
After a month of this life, I still hadn't experienced a single pang of hunger. On the contrary, my body and mind were both fired with a great surge of spirit and resolve. My nights were zazen. My days were sutra-recitation. I never let up. During this period, I experienced small satories and large satories in numbers beyond count. How many times did I jump up and jubilantly dance around, oblivious of all else! I no longer had any doubts at all about Ta-hui's talk of eighteen great satoris and countless small ones. How grievously sad that people today have discarded this way of kensho as if it were dirt!
As for sitting, sitting is something that should include fits of ecstatic laughter - brayings that make you slump to the ground clutching your belly. And when you struggle to your feet after the first spasm passes, it should send you kneeling to the earth in yet further contortions of joy.
But for the past hundred years, ever since the passing of National Master Gudo, advocates of the blind, withered-up, silent illumination Zen have appeared winthin the Rinzai, Soto, and Obaku schools. In spots all over the country, they band together, flicking their fingers comtemptuously, pishing and pughing: "Great satori eighteen times! Small satoris beyond count! Pah! It's ridiculous. If you're enlightened, you're enlightened. If you're not, you're not. For a human being, ther severing of the life-root that frees you from the clutches of birth-and-death is the single great matter. How can you count the number of times it happens- as if it were a case of diarrhea!
"Ta-hui made statements like that because he was ignorant of the supreme, sublime Zen that is to be found at the highest reaches of attainment. Supreme Zen, at the highest reaches, does not belong to a dimension that human understanding of any kind can grasp or perceive. It is a matter of simply being Buddhas the way we are right now - 'covered bowls of plain unvarnished wood.' It is the state of great happiness and peace, the great liberation. Put a stop to all the chasing and hankering in your mind. Do not interfere or poke around after anything whatever. That mind-free state detached from all thought is the complete and ultimate attainment."
These people, true to their words, do not do a single thing. They engage in no act of religious practice; they don't develop a shred of wisdom. They just waste their lives dozing idly away like comatose badgers, useless to their contemporaries while they live, completely forgotten after they die. They aren't capable of leaving behind even a syllable of their own to repay the profound debt they owe to the Buddha patriarchs.

Monday, June 16, 2008

How do you like that?

*note* I just found one more nice site with Vernon Howard he explains about ,,Nothing has ever happened to any human being since the beginning of time. And the reason it hasn't happened to any human being is because no human being has ever existed.
How do you like that?(hahaha..eghh?..How do you like that,reader?)
-added by Danny-

Evil Is The Wrong Operation Of The Mind
An excerpt from a talk by Vernon Howard
given on 01-05-80
Student: Will you comment on the existence of evil please.
Vernon: Evil is the wrong operation of the mind which works in opposites. In
order for evil to exist, there must first exist the idea of you. The idea of
individuality which is thought, which is one side of thought operating in the
We're born into this world and we start to think, and because we're
undeveloped whatever happens to us our thinking says "I" to it. An
experience never happens to any human being. Nothing has ever happened
to any human being since the beginning of time. And the reason it hasn't
happened to any human being is because no human being has ever existed.
How do you like that?
Physical bodies have existed, but because we're faulty, because we're
undeveloped and we think on very low levels we say, "I made that money. I
was hurt by those people. I have been appointed to save the world." We
start the sentence with the word "I" simply because we don't know any
better. We're ignorant. This goes on for so long that most people go beyond
the point of no return where they become incapable of seeing the mistake
they have made which is the formation of "I" by thought.
In this class we are correcting that mistake by doing two things. By
acquiring the facts about the error and then not trying to correct it
ourselves because "I" can't correct "I". Evil never tosses out evil. Evil is in
love with itself. But by a thorough knowledge of the mistake, followed by
the willingness to give up the mistake and to become nobody at all.
Because when you become nobody then there is a chance – not a chance –
a certainty. When you become nobody, that's the same as the abandonment
of opposites thinking in the intellect which means that there is then room for
God, Truth, Reality to come into your life and live it for you. Now, at this
point, your life is indeed lived for you, happily, peacefully in the
Kingdom of
Heaven itself.

*note* more talk about,,feeling trapped,,
-added by Danny-
The Man Who Lives Down At The Beach,
Or Possess Nothing

An excerpt from the talk by Vernon Howard,
given on 09-26-80,

Have any of you in this room ever deliberately tried to refuse to love your
pain of feeling trapped? You love your pain of being trapped because that is
your life. And somehow, when we get trapped by a condition, we say to
ourselves, "It is better to be in this self-enclosed situation – quarreling with
a spouse, wandering around, never settling down – it is better to be in this
condition than to face something unknown."

There it is. See, we came right back to it again. You won't sit at home right
in the middle of that domestic quarrel, you won't sit at home all by yourself
right in the middle of that internal quarrel and just endure the pain. You
immediately come up with an answer, and every ten thousand answers is a
lie, one of the lies being, "Someday things will be different."

See, you still think that you are apart from your conditions. You know very
well, all of you here, you are where you are tonight, seated here internally
and externally, because this is the choice you have made.
Until you begin to make the choice to change the way you see life, which
means to change yourself, I tell you, you're going to stay right where you
are, and you're going to get harder, and you're going to get scareder.
Nothing will change.

Now, that's an introduction to something else we're going to go into. We're
talking about insecurity. The insecurity that is bred – Did all of you notice
that you changed a little bit? Did you notice that you followed me on that?
Did you see that?

We're talking about the insecurity that you breed and repeat because you
want to close your eyes – and I'm going to use the word – you want to
close your eyes and crab about life. Little crabs. Big crabs. Right
description, right?

All right. Now, listen carefully to an explanation of the condition, and then
we'll go beyond that. We're talking right now, as I said at the beginning,
about various things: insecurity, possessiveness, repetitious behavior.
Here is a man: he lives down at the beach, in a nice little cottage down at
the beach. And he lives there alone. The waves are right down at the
bottom of the surf there, and the winds come through. He lives in a nice
place, but the waves are right there, and the winds are pretty heavy. And
for a while he doesn't notice much; he is just getting acquainted to the
place he moves into. But after a while he begins to notice something. And
I'm talking about a law of life. And I'm going to interrupt myself from time
to time to explain as I go ahead with this illustration.

He begins to notice that the waves and the winds automatically bring things
to him. The waves bring in driftwood and they bring in seafood. And he
goes down to the surf just a few feet below the cabin there, and he gets
pretty shells, beautiful shells.
So the waves bring things to him which he picks up and brings up to his
yard. Driftwood is very pretty. And the wind also brings things to him. He
notices some different kinds of vegetables are beginning to sprout out in his
yard out there because there's been farms up there, and the wind brings the
vegetable seeds down, and they begin to grow out in his yard. All sorts of
things come that are useful to him that he can use.

And it delights him. He is delighted that something is coming to him. Do
you get delighted when something comes to you? A smile, a compliment, a
little money, a little companionship. You get pleased with yourself and with
life, do you not?

So he was quite pleased with himself that all these things came. But he was
a human being. And this human being – man – said to himself, "How nice.
I've got all this driftwood coming in and all the pretty shells which maybe I
can sell or at least enjoy myself. And I have these vegetables growing out
in the garden which nature has provided. They came my way. Events –
the wind and the sea – brought these objects to me. And I enjoy them."

As I said, he was a human being. And being a human being, he next
thought as follows: He said, "However, I don't want to lose these. I want to
possess them now. And I want to continue to possess them. So I better
make some plans to not lose them."

Already he is afraid. When you say, "I'm going to make plans to not lose
something," you're already afraid, aren't you? Already you're suffering. So
he said, "I'm going to get enough driftwood to build a fence around my
property," which he did. Lots of wood came in. Very pretty. He put a big
fence all around his property. And then he sat on his porch one day, and he
said, "Now I am secure. These things have been brought to me. Now I am

Then the storm came along. The winds came along and knocked down the
fence and carried away the vegetables and the seashells and the seafood
and all the things that he had stacked up around his yard and took them
away. And he was mad. And he was angry. And he was scared. And he
shook. And he looked around for someone to blame, but he couldn't see
anyone to blame. So what did he do? What you do. He turned to selfhatred.
When you don't understand how to behave in a situation, I will guarantee
you that you will turn to self-whipping, self-laceration. You will hurt yourself
and hate yourself because there's no one else perhaps at the time that you
can blast out at.

So along came the divorce; along came the firing from your nice, cushy
position down there at the factory; along came the loss of something or
someone valuable to you; along came older years, and you no longer have
your youth that you put a fence up around.

Well, the man, seeing this, said to himself, "All right. I'm going to regain
what I had. I'm going to fight for myself." In the wrong way, of course.
So he went and got some more driftwood, and he allowed the time for the
wind to bring the vegetable seeds into his yard again. And he got more
seashells. And all the things came into his yard again. And he built it up
again. And this time he built up the fence twice as high. And he secured
himself twice as much as before. And he shook twice as much as before.
And when the wind and the waves and the next storm blew it down, he was
even more in despair than he was before. And he screamed to himself,
"Why can't I control life?"

And it went over and over and over again. And each time he drove himself
madder and madder and madder. He hated everything and everyone.
Because – listen, listen to me – because he was beginning to see
something he didn't want to see: that he didn't have control. For Heaven's
sakes, who said he had to have control?

I know the answer to this question. Whoever told you that you as an
individual with an individual mind and acquired thoughts – who told you
you had to control life? Have you ever gone out on a windy day and tried to
command the wind to stop or gone out and told the waves to not beat like
that against the shore?

You're doing it with events. Those waves and that wind are the events in
your life that come to you. And when they're favorable, you smile, and you
cheer, and you say, "Now I'm going to feel secure at last. Thank Heaven.
Heaven is on my side at last."

Along comes the family blowup and the crisis and the heartache and the
pain, the weariness with the fight. Are you understanding now what you're
doing wrong, what you're trying to do that can't be done? You haven't got it
yet, but you're on the track of it now.

So the man became what all human beings became: a man who smiled a
lot on the outside when something came his way and then scowled a lot and
hated a lot when the storms came and took it away. He couldn't take the
come and go of it. Till one day.

Here's what we're after: One day he was sitting on his porch, bitter and
hard and scared. "If I'm not the controller of my life, then who am I?"
Wrong question just to begin with! Never ask that question! "Why can't I
control my wife, and why didn't she do what I want her to do?" "Why is my
husband such a brute?" Which he is. He is a brute because he is a brute.
And you married him because you're a brute. Same thing.

He was sitting on his porch one day – like we are – in despair. And all of a
sudden the wind blew in a nice, clean piece of white paper. It came from
anywhere. He didn't know where it came from. It could have come from

And he looked down at the piece of paper out in his yard, and he went and
picked it up. One side was blank. He looked on the other side, and there
were just two words on the other side. And he shook his head at the two
words. He didn't know what they meant. So he carried it back to the porch
and sat down, looked at it again and wondered where it had come from,
who had sent it. But he did sense that it was a personal message for him.
And he looked at the words. And he finally read them aloud. And the two
words said, "Possess nothing."

Oh, that is a hard saying. "Possess nothing." Boy, if you carry that to an
extreme, look and see what that means. Possess not even my own life? It
said possess nothing! Possess not the seashells that the winds of
circumstance brought in; possess not the driftwood that the sea brought in.
Whoever said you have to possess anything? I will tell you here tonight that
you don't even possess your own life. And thank God we don't need to.
Let's see what happens. The valuable things come into our life through the
winds and the sea; the woman comes into our life, and the marriage comes
into our life, and the position and the phony respectability. All those things
come into our life, including thousands of thoughts and feelings that seem
to give us position and security. They all come into our life. And because
no one ever told us any different, we say, "Ah. Now I've got it. That is me.
The marriage is me. The good position of fifty-thousand dollars a year is
me. That promise of a better future – that is me. I can hang on to that."
There is no one within you or within me or within any other human being on
earth who can possess anything. Not even your own life. You don't own
your own life. You never owned it. And any attempt to possess it through
intellectual tricks will make you scared and hateful when the wind blows
them away again. If you don't own anything, how can you lose anything?
How can you lose anything if you never had anything in the first place –
which you don't, but you imagine you do, and you think you do. And you
set up fences around you. Your angry little fences of possessiveness.
You're scared, aren't you? Will you dare to go out someday and, right in the
middle of your terror of doing it, tear down the fence? Don't try to hold
anything at all. If you do that, I'll tell you what will happen to you. A
marvelous thing will happen to you.

What will happen is you live in your cottage – which represents our life, of
course – and the waves come up and take something away. You will be
aware of it going away, but it won't have any effect on your internal self at
all. If something comes to you, what you call good fortune, you won't get
elated now. You won't get elated anymore, because you see that it has no
connection with who you are at all.

There is no one there who can acquire or lose anything. I am telling you
the truth, a marvelous truth. But you have to dare to do it. When you let
go of even a small thing because you understand it, there will, of course, be
a wrenching. There will be the blank space where you will wonder whether
you did the right thing or not. I will tell you, if you ever find yourself in a
position where you absolutely do not know what to do next, you are in a
right position.

The world knows what to do, doesn't it? Bomb the enemy capital, sign a
phony peace treaty, make a lot of money, lie, live a lie, a religious lie. The
world has the answers, and everyone goes around slaughtering each other.
And for every person who uses a gun, there's a million who use bullets
coming from right up here. Are you willing, then, to let go of your supposed
life in order to find something that can never be touched by events, by

Well, you know very well who the worst enemy is. You're living with him.
You're living with her. There's where the enemy is, because this is where
you say to yourself, "That good thing that comes my way must be
possessed, must be protected at all costs."

You're protecting a hoard of counterfeit jewels. They're glass. See, you
can't spend them. All you can do is protect them and pay the price of
having something that is valueless, that has no lasting meaning to you at

Now, listen, we start where we are. Now we can start where we are
tonight, beginning to understand that we don't have to be at the mercy of
events anymore, of circumstances anymore. And you understand that you
can't rejoice over what you call benefits, because if you do, then you'll be
sad when they go away, which they will do, because this is the law. Now
you can be above that law by understanding it. Then people will continue to
come into your life, and they will leave your life. They will go out of your
life, but you will remain untouched by any false attachment to them at all.
Now, listen, you can learn to talk consciously to all these false ideas that
come into you, and you can simply tell them that they are – listen to the
word, please – that they are useless. That is, trying to hang on to what
you have had. That thought is a useless thought. Can you see the
difference between something that's useless and useful? It is useful to say
that, to say that they are useless.

Now, I know very well that you only have it mentally so far, that you don't
understand it. And I know that you're going to continue to be scared until
you understand the mistake. That's what we're doing here. Do you
understand that? That we're here to understand the error. And when we
understand the error itself, the solution comes all by itself, which is for you
to be in a position where you're sitting on the porch of your house – Look,
if you're sitting there spiritually secure, and you see the wind blow
something into your yard, or the waves bring something up, you look at it,
and you see it as an event, and you're not attached to it. And when the
wind and the waves take it away, you see it go away, and you're not
attached to it. You are not attached to time changes.

Shall I say it? Yes, I'll say it. Your immortal spirit and mind – your
immortal spirit is looking out at time and being unaffected by it because
immortality is never affected by time events.

You had better get into the spiritual suspicion that we've been talking about
– spiritual suspicion at the start that there is something more, there is
another way to handle approaching events than the way you are now
handling them. And that spiritual suspicion will put you through vast new
experiences, experiences you've never had before, where you would vow
that if you would take down your fence, it will be the end of you, that you
would be desolate.

Give up knowing how to rescue yourself. That is your enemy. You know
how to rescue yourself, and you plan this, and you plan that for protection
or for security, and nothing ever changes.

There's a spiritual, magical disappearing act which a few people have
attained, and you can be one of those people by causing yourself to
disappear. Marvelous magic. You'll understand exactly what I'm talking
about when you do it. Oh, how your chattering will slow down and stop.
Oh, how your anxiety will disappear. You've got something that is above the
time of the wind and the waves, something that understands it.
And now – listen, please – now you can be a person who is pleasant for
you to live with. Wouldn't you like that? Wouldn't you like to live with a
pleasant person called yourself instead of the crab? You've been told how.