The journey of a 1000 miles begins with a single step

Emptyness

Losing interest in children’s games

By understanding emptiness, you lose interest in all the trappings and beliefs that society builds up and tears down – political systems, science, and technology, global economy, free society, the United Nations. You become like an adult who is not so interested in children’s games.

– Dzongsar Khyentse Rinpoche

from the book “What Makes You Not a Buddhist”

With thanks to Just Dharma Quotes


Clear Mind

Our understanding of Buddhism should not be just gathering many pieces of information, seeking to gain knowledge. Instead of gathering knowledge, you should clear your mind. If your mind is clear, true knowledge is already yours. When you listen to our teaching with a pure, clear mind, you accept it as if you were hearing something which you already knew.

– Shunryu Suzuki

from the book “Zen Mind, Beginner’s Mind”

With thanks to

Just Dharma Quotes

That is why we practice zazen

Shikantaza is to practice or actualize emptiness. Although you can have a tentative understanding of it through your thinking, you should understand emptiness through your experience. You have an idea of emptiness and an idea of being, and you think that being and emptiness are opposites. But in Buddhism both of these are ideas of being. The emptiness we mean is not like the idea you may have. You cannot reach a full understanding of emptiness with your thinking mind or with your feeling. That is why we practice zazen.

– Shunryu Suzuki

from the book “Not Always So: Practicing the True Spirit of Zen”

With thanks to Just Dharma Quotes


Empty of Coming and Going

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When our hands rub two sticks together, that produces a fire that will eventually cease, but this fire does not come from anywhere to the sticks when it first begins to burn them, and does not go anywhere when it goes out. Fire is empty of coming and going.

Similarly, ignorance, clinging to the belief in self, mental afflictions, and suffering do not come from anywhere and they do not go anywhere.

We can apply this to the experience of dreams as well and see that whatever appears in dreams, whatever happiness or suffering, it does not come from anywhere and it does not go anywhere. In the very same way, all phenomena are empty of coming and going.

– Khenpo Tsultrim Rinpoche

from the book “The Sun of Wisdom: Teachings on the Noble Nagarjuna’s Fundamental Wisdom of the Middle Way”
ISBN: 978-1570629990 – https://amzn.to/13V9MpY

translated by Ari Goldfield

source: http://bit.ly/1t6BDf1

Pic from Images magiques


Understanding nothing

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Tao & Zen


Emptiness and genuine reality

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Zen Buddhism Community


Emotions

 

greatmiddleway.wordpress.com

April 12, 2018

We develop habitual tendencies through one or more lifetimes, predisposing us to manifest a habitual state of mind. With these tendencies established, we perceive an individual person, an object, or situation, and immediately generate a pleasant, unpleasant, or indifferent feeling associated with the perception.

Because the nature of the mind is analytical, it proceeds to isolate the positive or negative qualities that we associate with the pleasant, unpleasant, or indifferent feeling, thus exaggerating the positive or negative qualities and generating and fixating the disturbing emotion.

Although we think and feel that the emotions are somehow related to (or even caused by) particular people, objects, or situations, they are just internal mental events. They project our attention unto these externals, and as long as we comply, the emotions are sustained.

However, when we look at the emotion, it self-liberates, it ceases to have power. The ‘trick’ is precisely to change our focus of attention, to observe the emotion, instead of its object.

The instant we observe the emotion itself (and not its putative object), it becomes evident that it has no real basis. We have simply imputed it, projected it onto an external person, object, or situation. It is of our own making.

The more we practice observing our afflicted emotions, the less powerful they become, and the faster they retreat. If we can anthropomorphize emotions for a moment here, once their chicanery is revealed, they slink away in shame.

So, what are these emotions, if what we feel are just distorted, imputed projections? Just like cold does not exist from its own side (it is merely the absence of heat), these afflicted emotions are only absences of specific aspects of primordial wisdom.

Attachment is the absence of the wisdom of discernment; aversion is the absence of mirror-like wisdom; indifference is the absence of the wisdom of suchness; pride is the absence of the wisdom of equality; and envy is the absence of all-accomplishing wisdom.

When we directly observe afflicted emotions, since they are mere absences, their true basis shines through, if only briefly. That is why we can recognize them for what they are: emptinesses.


In emptiness there is neither pain nor suffering

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When you have truly attained the realization of emptiness, you will be like Milarepa or Guru Rinpoche, who were unaffected by the heat of summer or the cold of winter, and who could not be burned by fire or drowned in water. In emptiness there is neither pain nor suffering. We, on the other hand, have not understood the empty nature of the mind and so, when bitten by even a small insect, we think, ‘Ouch! I’ve been bitten. It hurts!’ or, when someone says something unkind, we get angry. That is a sign that we have not realized the mind’s empty nature.

~ Dilgo Khyentse Rinpoche

Nyingma Masters


One day, son, all this will be yours

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Tao & Zen


Do not become enlightened

Do not try to become anything.
Do not make yourself into anything.
Do not be a meditator.
Do not become enlightened.
When you sit, let it be.
When you walk, let it be.
Grasp at nothing.
Resist nothing.

~ Ajahn Chah ~


There is no such thing as a person

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To know yourself, be yourself. To be yourself, stop imagining yourself to be this or that. Just be. Let your true nature emerge. Don’t disturb your mind with seeking.

There is no such thing as a person. There are only restrictions and limitations. The sum total of these defines the person. The person merely appears to be, like the space within the pot appears to have the shape and volume and smell of the pot.

To expound and propogate concepts is simple, to drop all concepts is difficult and rare. A quiet mind is all you need. All else will happen rightly, once your mind is quiet.

As the sun on rising makes the world active, so does Self-awareness affect changes in the mind. In the light of calm and steady Self-awareness, inner energies wake up and work miracles without any effort on your part.

~ Nisargadatta Maharaj ~
Excerpts from “I Am That”


Field of Boundless Emptiness, by Zen Master Hongzhi

Source: Field of Boundless Emptiness, by Zen Master Hongzhi | Buddhism now

buddhismnow.com

Buddha, Probably Amitabha (Amituofo), early 7th century, China. © The Metropolitan Museum of ArtThe field of boundless emptiness is what exists from the very beginning. You must purify, cure, grind down, or brush away all the tendencies you have fabricated into apparent habits. Then you can reside in the clear circle of brightness.

Utter emptiness has no image, upright independence does not rely on anything. Just expand and illuminate the original truth un­con­cerned by external conditions. Accordingly we are told to realize that not a single thing exists. In this field birth and death do not appear.

The deep source, transparent down to the bottom, can radiantly shine and can respond unencumbered to each speck of dust without becoming its partner. The subtlety of seeing and hearing transcends mere colours and sounds. The whole affair functions without leaving traces, and mirrors without obscurations.

Very naturally mind and dharmas emerge and harmonise. An Ancient said that non-mind embodies and fulfils the way of non-mind. Enacting and fulfilling the way of non-mind, finally you can rest. Proceeding you are able to guide the assembly. With thoughts clear, sitting silently, wander into the centre of the circle of wonder. This is how you must penetrate and study.

Cultivating the Empty FieldExtract from,  Cultivating the Empty Field. The Silent Illumination of Zen Master Hongzhi. Translated by Taigen Dan Leighton. ISBN: 9780804832403

Reproduced with many thanks to Tuttle.


Three Turnings of the Wheel

Source: Three Turnings of the Wheel | Great Middle Way

291px-Tibetian_Wheel.svgThe Three Turnings of the Dharma Wheel are the three cycles of the Buddha’s teaching, in which He emphasized various aspects. The First Wheel (in which He presented the Four Noble Truths and the Eightfold Noble Path) are focused on cause and effect, action and reaction —karma. The Second Wheel focuses on emptiness —that is, that our perceptions are conceptual elaborations, and have no independent existence. The Third Wheel focuses on Buddha Nature, the natural perfection of all sentient beings, which is ultimate reality.

One can go very deeply into all Three Wheels, but this is their essence: (1) as long as we live in duality, we must observe the law of cause and effect, avoiding harm and doing good; (2) we must understand that our perceptions are more indicative of our own perspective than of any substantial ‘facts’, and thus we must cultivate peace and clarity, purifying the mind of intrinsic and learned errors; and, (3) accepting every sentient being’s Buddha Nature, we must develop serene trust and great joy in the merit and wisdom of the Buddha, which are given freely to each and every one of us.

It need not be complicated. Extensive philosophical discussions are only necessary when we are attached to wrong views. If we can accept the teachings, then we need only practice with serene trust.

There is a very instructive story of a great philosopher who boarded a small boat to cross a river. The philosopher asked the boatman: “Do you know the doctrine of the four essential components of positive, negative, neutral, throwing, and completing karma?” The boatman answered “No”, and the philosopher said: “Then, I am afraid that you have wasted one third of your life.”

The philosopher then asked: “Do you know the doctrine of the twelve links of dependent origination?” The boatman answered that he did not, to which the philosopher replied: “Then, I am afraid that you have wasted two thirds of your life.”

As the philosopher was about to ask the boatman if he understood the doctrine of intrinsic emptiness, the weather turned very foul, and the boat started to make water. The boatman asked the philosopher: “Do you know how to swim?” The philosopher replied that he did not, and the boatman then said, with great sadness: “Then, I am afraid that you have wasted all of your life!”

It is better to know the essentials, and practice whatever we know, than to study much doctrine, and lack the practice which makes all the difference.

Do not worry. Enlightenment is our nature, our birthright.

om amideva hrih