THE MASTERY
OF YOUR ATTENTION WILL COME
WHEN YOU WILL START SEEING the truth..
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
*note* finally I found the full Shobogenzo writings of the marvelous Dogen
Born January 19, 1200(1200-01-19)
Japan
Died September 22, 1253(1253-09-22) (aged 53)
Shortly before his death, he had written a poem:)
Shortly before his death, he had written a poem:)
- Fifty-four years lighting up the sky.
- A quivering leap smashes a billion worlds.
- Hah!
- Entire body looks for nothing.
- Living, I plunge into Yellow Springs...
- (In september 22th..and I sealed it with a kiss...added by danny)
Dōgen's masterpiece is the aforementioned Shōbōgenzō, talks and writings—collected together in ninety-five fascicles—on topics ranging from monastic practice to the philosophy of language, being, and time. In the work, as in his own life, Dōgen emphasized the absolute primacy of shikantaza and the inseparability of practice and enlightenment.
Guess you can read all of them on this site(click the post title).."SHOBOGENZO The Treasure House of the Eye of the True Teaching" by Eihei Dogen
Translated by Reverend Master Hubert Nearman, Order of Buddhist Contemplatives
Shasta Abbey Press, Mount Shasta, California..kisses to him for translating.
Translated by Reverend Master Hubert Nearman, Order of Buddhist Contemplatives
Shasta Abbey Press, Mount Shasta, California..kisses to him for translating.
The following discourses are available for individual download.
http://www.shastaabbey.org/teachings-publications_shobogenzo.html
*Note* if the below links don't work..try this one http://www.thezensite.com/ZenTeachings/Dogen_Teachings/Shobogenzo_Complete.html
11 Uji On 'Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence'
Translator's Addendum to Chapter 17
Chapter Translator's Addendum to Chapter 21
Translator's Addendum to Chapter 32
Just tell me when you finish reading all of those...please use the wisdom muscles,life is short...you might die today.
Thus spokenth the mahayogi to the grasshoppers from Heaven..
Kiss:)
I'll be back soon..I need a long vacation...but I love you all,grasshoppers..always did...
Kisses:)
Please practice meditation,and cultivate the tree of life...,and most important..never confuse the source(kripto) with manifestation (danny)
And whatever YOU do..NEVER ever...never apply this secret ...the secret is......well..I'll tell you the secret when I come back...kiss:)
-added by danny-.........
Shōbōgenzō: On the Monk in the Fourth Meditative State
It says in the Scripture on the Immaculate Practice That Accords with the Dharma:15 “Those in China call the Bodhisattva* of Moonlight by the name of Yen-hui,16 the Bodhisattva Whose Light Is Pure by the name of Chung-ni,17 and Kashyapa Bodhisattva by the name of Lao-tzu.” From ancient times, people have cited this teaching, saying, “Confucius and Lao-tzu were bodhisattvas and, as a consequence, what they expressed must fundamentally be the same as what the Buddha expressed.” Further, they have said, “They may well have been emissaries of the Buddha, so what they expressed would naturally be what the Buddha expressed.” All such assertions are wrong.
A virtuous one of old once made a comment about that text, saying, “In conformity with the catalogues of Scriptural works, all consider this so-called ‘scripture’ to be spurious.” Relying upon this remark of his, we can say that the Buddha’s Dharma is all the more divergent from the teachings of Confucius and Lao-tzu. To assert that they are already bodhisattvas does not alter this, for bodhisattvahood cannot be compared to realizing the fruition of Buddhahood. Furthermore, the meritorious action of ‘concealing one’s light and accommodating oneself to others’18 is a method used only by Buddhas and bodhisattvas of the three temporal worlds. It is not something that ordinary, secular people can do. How could an ordinary, secular person who is truly keeping to his worldly occupation be free enough to accommodate himself to others? Neither Confucius nor Lao-tzu ever spoke of accommodating themselves for the sake of others. Even less did Confucius and Lao-tzu know about karmic causes from the past or their effects in the present. Their aim was simply to artfully serve their sovereign and govern their households by means of loyalty and filial piety for merely their own.
To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-
