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You must be true to your own way until at last you actually come to the point where you see it is necessary to forget all about yourself.
By bowing we are giving up ourselves.
To give up ourselves means to give up our dualistic ideas.
Usually to bow means to pay our respects to something which is more worthy of respect than ourselves. But when you bow to Buddha you should have no idea of Buddha, you just become...
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Each bow expresses one of the four Buddhist vows. These vows are: “Although sentient beings are innumerable, we vow to save them. Although our evil desires are limitless, we vow to be rid of them. Although the teaching is limitless, we vow to learn it all. Although Buddhism is unattainable, we vow to attain it.” If
Zen practice is the direct expression of our true nature.
When you give up, when you no longer want something, or when you do not try to do anything special, then you do something.
When there is no gaining idea in what you do, then you do something.
Our effort in our practice should be directed from achievement to non-achievement.
From achievement to non-achievement means to be rid of the unnecessary and bad results of effort.
“Dharma-ridden,”
You are involved in some idea of practice or attainment, and you cannot get out of it.
To leave a trace is not the same as to remember something. It is necessary to remember what we have done, but we should not become attached to what we have done in some special sense.
If you do not burn yourself completely, a trace of yourself will be left in what you do.
Zen activity is activity which is completely burned out, with nothing remaining but ashes.
“Dana prajna paramita.” Dana means to give, prajna is wisdom, and
paramita means to cross over, or to reach the other shore.
Prajna paramita, the true wisdom of life, is that in each step of the way, the other shore is actually reached.
sila prajna paramita,
kshanti prajna paramita,
virya prajna p...
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dhyana prajna p...
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prajna pa...
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“To give is nonattachment.”
is, just not to attach to anything is to give.
Not to be attached to
something is to be aware of its absolute value.
three kinds of creation. The first is to be aware of ourselves
When we emerge from nothing, when everything emerges from nothing, we see it all as a fresh new creation. This is nonattachment.
The second kind of creation is when you act, or produce or prepare something
third kind is to create something within yourself, such as education, ...
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That is why we have so many problems in this world. When we forget the fundamental source of our creating,
And we should forget, day by day, what we have done; this is true nonattachment. And we should do something new.
ichigyo-zammai, or “one-act samadhi.” Sammai (or samadhi) is “concentration.” Ichigyo
is “one practice.”
if you are attached to the teaching, or to the teacher, that is a big mistake.
You have a teacher for yourself, not for the teacher.
It is necessary to talk about what our body is and what our activity is so that we may not make any mistake about them.
to talk about ourselves is actually to forget about ourselves.
To study ourselves is to forget...
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When we forget ourselves, we actually are the true activity of the big existence, or reality itself.
Zen stories, or koans,
not to go seeking for something outside of yourself.
Instead of gathering knowledge, you should clear your mind.
accept knowledge as if you were hearing something you already knew.
If you want to appreciate something fully, you should forget yourself.
translation of the Japanese word nin is “patience,”
the state of emptiness always have open the possibility of accepting things as they are.
ultimate fact we do not mean something eternal or something constant, we mean things as they are in each moment.
We cannot speak in a positive and a negative way at the same time.
