delusion

Song of the Bright Mirror Samadhi

Gill Washington Dongshan, Enlightenment, Practice, Spirituality, Truth, Zen , , , , , , , 0 Comment

 Dongshan

From: Essential Zen

Edited by Kazuaki Tanahashi & Tensho David Schneider

This dharma as it has been directly entrusted
by buddha ancestors.
Now that you have realized it
you must guard it mindfully.

Snow heaped in a silver bowl,
a heron fading into the bright moon.
Similar but unequal.
Place them side by side
and you will see which is which.

The meaning is not in words.
Inquiring students seek further.
Moving forward creates pitfalls.
Avoidance leads to a standstill.

Faced with a great wall of fire,
turning your back on it and touching it are both wrong.
Expressing it in colorful words
only stains it.

Midnight is bright,
dawn brings no dew.
Things are truth itself
to be used for removing delusion.
This is not created
and yet not inexpressible.

As form and image face each other
in a bright mirror,
you are not it
but it is you.

It is like a baby
perfectly possessing five freedoms:
Not coming, not going,
not rising, not staying…

And goo goo wa wa –
words that are not words.
In the end nothing is grasped
because speech is not precise.

In the double-split hexagrams
the particular and the general integrate.
When the lines are closed they become three,
and its final change makes five.

A blade of zhi grass has five flavors,
A vajra has five points.
Within the general, something marvelous lies.
Drumming and singing go together.

Penetrating the source, penetrating the paths.
Here is a short path, here is a long path.
If you miss it, that’s a good sign.
Don’t neglect it.

What is natural and inconceivable
belongs neither to delusion nor enlightenment.
Causes and conditions right at this moment
shine completely in silence.

So minute that it penetrates any space.
So enormous that it exceeds all bounds.
The slightest difference
puts it out of tune.

Because the basic teachings of sudden and gradual
have been set up,
the Zen school has become divided.
These ways have become standard.
Even though you master such teachings
the truth keeps on escaping.

You may sit still but waver inside –
a tied up horse, or a cowering rat.
The Ancient Teacher pitied us
and transmitted the dharma.

Because of our delusions
we say black is white.
When delusions disappear
understanding reveals itself.

If you wish to conform to the old ways,
take a lesson from the past.
People trying to attain the buddha way
by gazing for ten eons at a tree
are like a tiger with tattered ears
or a hobbled horse.

A greedy mind sees
rare treasures.
A surprised mind sees
raccoons and white bulls.

Legendary bowman Yi with his skill
shoots the mark a hundred paces away.
When arrowheads meet head-on,
is it only a matter of skill?

Right when a wooden man sings
a stone woman gets up and dances.
It’s not within the reach of knowledge
nor does it admit ideas.

Retainers serve their lord;
children obey their father.
Without obedience there is no respect;
without service there is no civic virtue.

Conceal your practice, work inside.
Be ignorant, look foolish.
Just keep on doing it.
This is called host with host.

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Bankei – Buddha Mind

Gill Washington Buddhist Writings, Spirituality, Thomas Cleary, Zen, Zen Stories , , , , 0 Comment

From: Teachings of Zen

Edited by Thomas Cleary

When we look back on this life, we see that when people are born, no one has thoughts of joy, sadness, hatred, or bitterness. Are we not in the state of the buddha mind bequeathed by our parents? It is after birth that intelligence develops, and people learn bad habits from others in the course of seeing and hearing them. As they grow up, their personal mental habits emerge, and they turn the buddha mind into a monster because of biased self-importance.

People are born with nothing but the unconceived buddha mind, but because of self-importance they want to get their own way, arguing and losing their temper yet claiming it is the stubbornness of others that makes them mad. Getting fixated on what others say, they turn the all-important unique buddha mind into a monster, mulling over useless things, repeating the same thoughts over and over again. They are so foolish they will not give up on things even if getting their own way would in any case prove to be futile. Folly is the cause of animality, so they are inwardly changing the all-important unique buddha mind into a paragon of animality.

Everyone is intelligent, but through lack of under- standing they turn the buddha mind into all sorts of things – hungry ghost, monster, animal. Once you’ve become an animal, even if you hear truth you don’t listen, or even if you do listen, being animal-like, you can’t retain what you’ve heard.

Going from one hellish state to another, from one animalistic state to another, from one ghostly state to another, from darkness to darkness in an endless vicious cycle, you go on experiencing infinite misery for the bad things you have done, with never a break.

This can happen to anyone, once you’ve gone astray. Just understand the point of not turning the buddha mind into something else.

As soon as a single thought gets fixated on some- thing, you become ordinary mortals. All delusion is like this. You pick up on something confronting you, turn the buddha mind into a monster because of your own self-importance, and go astray on account of your own ego.

Whatever it is confronting you, let it be. As long as you do not pick up on it and react with bias, just remaining in the buddha mind and not transforming it into something else, then delusion cannot occur. This is constant abiding in the unconceived buddha mind.

Everyone makes the mistake of supposing that acquired delusions produced by selfish desire and mental habits are inborn, and so they are unable to avoid confusion….

As I listen to the people who come to me, all of them make the mistake of turning the buddha mind into thoughts, unable to stop, piling thoughts upon thoughts, resulting in the development of ingrained mental habits, which they then believe are inborn and unalterable.

Please understand; this is very important. Once you have unconsciously drifted into delusion, if your state of mind degenerates and you flow downward like a valley stream in a waterfall, there is no way back after you have fallen into vicious cycles.

Again, suppose that you have developed mental habits based on selfish desires. When people criticize things that suit your selfish mentality, you become angry and defensive – since they are, after all, bad things – and you rationalize them as good. When people praise things that do not suit your selfish mentality, you reject them – being, of course, good things – and you retort that they are bad.

Everything is like this. Delusion can make a defect seem like a virtue. Having fallen into ignorance, you go through all sorts of changes, degenerating further and further until you fall into hell, with precious little chance of regaining your humanity.

The most important thing is not to be self-centered; then you cannot fail to remain in the buddha mind spontaneously.

To want to be at least as good as others in every- thing is the worst thing there is. Wanting to be at least as good as others is called egotistic pride. As long as you don’t wish to be superior to others, then you won’t be inferior either.

Also, when people mistreat us, it is because we have pride. When we consider mistreatment from others to be due to our own defects and so we exam- ine ourselves, then no one in the world is bad.

When angry thoughts arise, they turn the buddha mind into a monster. But anger and delight both, being self-centered, obscure and confuse the luminous buddha mind, so that it goes around in vicious circles. Without subjective bias the buddha mind remains unconceived, so it does not revolve in circles. Let everyone understand this.

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Bodhichitta – Tapping into the Spring

Gill Washington Buddhist Writings, Compassion, Courage, Ego, Pema Chödrön, Spiritual Writers , , , , , 0 Comment

From: The Places That Scare You

By Pema Chödrön

When we were digging the foundation for the retreat center at Gampo Abbey, we hit bedrock, and a small crack appeared. A minute later water was dripping out. An hour later, the flow was stronger and the crack was wider.

Finding the basic goodness of bodhichitta is like that-tapping into a spring of living water that has been temporarily encased in solid rock. When we touch the center of sorrow, when we sit with discomfort without trying to fix it, when we stay present to the pain of disapproval or betrayal and let it soften us, these are the times that we connect with bodhichitta.

Tapping into that shaky and tender place has a transformative effect. Being in this place may feel uncertain and edgy but it’s also a big relief. Just to stay there, even for a moment, feels like a genuine act of kindness to ourselves. Being compassionate enough to accommodate our own fears takes courage, of course, and it definitely feels counterintuitive. But it’s what we need to do.

It’s hard to know whether to laugh or to cry at the human predicament. Here we are with so much wisdom and tenderness, and-without even knowing it-we cover it over to protect ourselves from insecurity. Although we have the potential to experience the freedom of a butterfly, we mysteriously prefer the small and fearful cocoon of ego.

[ … ]

As Albert Einstein pointed out, the tragedy of experiencing ourselves as apart from everyone else is that this delusion becomes a prison. Sadder yet, we become increasingly unnerved at the possibility of freedom. When the barriers come down, we don’t know what to do. We need a bit more warning about what it feels like when the walls start tumbling down. We need to be told that fear and trembling accompany growing up and that letting go takes courage. Finding the courage to go to the places that scare us cannot happen without compassionate inquiry into the workings of ego. So we ask ourselves, “What do I do when I feel I can’t handle what’s going on? Where do I look for strength and in what do I place my trust?”

The Buddha taught that flexibility and openness bring strength and that running from groundlessness weakens us and brings pain. But do we understand that becoming familiar with the running away is the key? Openness doesn’t come from resisting our fears but from getting to know them well.

Rather than going after those walls and barriers with a sledge- hammer, we pay attention to them. With gentleness and honesty, we move closer to those walls. We touch them and smell them and get to know them well. We begin a process of acknowledging our aversions and our cravings. We become familiar with the strategies and beliefs we use to build the walls: What are the stories I tell myself? What repels me and what attracts me? We start to get curious about what’s going on. Without calling what we see right or wrong, we simply look as objectively as we can. We can observe ourselves with humor, not getting overly serious, moralistic, or uptight about this investigation. Year after year, we train in remaining open and receptive to whatever arises. Slowly, very slowly, the cracks in the walls seem to widen and, as if by magic, bodhichitta is able to flow freely.

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