Plenty has myriad virtues; swept clear, there’s not a mote of dust. Detached from all forms, identical to all things: taking a step atop a hundred foot pole, the universe in all directions is one’s whole body—but tell me, where does it come from?
A monk asked Fayan, “I hear that in the teachings there is a saying‚ ‘From a non-abiding basis are established all things.’ What is the non-abiding basis?” Fayan said, “Form arises before substantiation, names arise from before naming.”
Without tracks, No news The white clouds are rootless—What color is the pure breeze? Spreading the canopy of the sky, mindless, Holding the carriage of the earth, powerful; Illumining the profound source of a thousand ages, Making patterns for ten thousand forms. Meetings for enlightenment in the atoms of all lands in each place is Samantabhadra: The door of the tower opens everywhere is Maitreya.
The enlightened path is to practice and awaken to the Buddha mind that each and every one of us possesses. Though it is our very nature—it is never apart even for an instant—to directly realize this truth is both subtle and profound. To engage the teachings that point to self-nature is also a challenge. There are teachings that are challenging and so we need to engage them thoughtfully and carefully, and take time trying to understand what they are saying. This means that in the beginning we are using our rational mind to reflect on and understand conceptually what the dharma is pointing to—something that is itself, beyond all concepts and knowing.
In creative work, facing a blank page or canvas calls for patience as we attune and express ourselves—a patience much like the receptive stillness of zazen. In zazen itself, we renounce our storytelling and let contact with mind deepen. The instructions to “let thoughts go” seem to defy the impulse to create, to narrate, to write the next line. And yet, language can also reveal the universe, our home beyond words.
The miracles I am speaking of are the daily activities of buddhas, which they do not neglect to practice. There are six miracles [freedom from the six-sense desires], one miracle, going beyond miracles, and unsurpassable miracles. Miracles are practiced three thousand times morning and eight hundred times in the evening. Miracles arise simultaneously with buddhas but are not known by buddhas. Miracles disappear with buddhas but do not overwhelm buddhas.
After the final no there comes a yes And on that yes the future world depends. No was the night. Yes is this present sun.
The last line of the poem reads, “It can never be satisfied, the mind, never.” Is this true, that the mind can never be satisfied? From a conventional perspective, from the perspective of desire, we would say, “Yes, it’s true.” The mind always wants more and more, and this endless wantingkeeps the sense of self going. As Annie Dillard once said, the mind wants to live forever. But is it possible for the mind to be satisfied—to know itself as complete and without lack?
It is perhaps a widely held assumption about the Zen arts that they occur in a bubble of tranquility and equanimity unsullied by the chaos of the world.
One might picture a solitary painter or poet, or a silent line of archers practicing kyudo (Zen archery), each focused singularly on the completion of a perfect act. That assumption might be correct to a point, but Painting Peace, Art in a Time of Global Crisis by Kazuaki Tanahashi opens up a different view.
by Rev. angel Kyodo williams Sensei, Lama Rod Owens and Jasmine Syedullah, Ph.D. North Atlantic Books Review by Theresa Braine, MRO
Barbecuing, AirBnB-ing, Waiting, Living…While Black. Police interactions ranging from traumatic to deadly. Not to mention: redlining, gentrification and incarceration-for-profit. The outrages abound. Where does Buddhism land in all this? Enter Radical Dharma: Talking Race, Love, and Liberation, which starts the conversation with a road map for cutting through the collective conditioning of the white supremacist mind-set that we all, knowingly or unknowingly, live with.