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Tag Archives: Wu-hsin
Lord Over Karma
The Unborn Bhagavad Gita is a manual in being free from the negative effects of karma. The hyperlink indicated is a chapter in the series on the Yoga of Discernment. The Unborn Lord of Yoga (portrayed as Krishna) indicates to a disheartened Arjuna:
Being Bodhiminded
7. Q: When a sound is made, there is said to be the sense of hearing. When no sound is present, does one still have this sense of hearing?
A: The sense of hearing is limited to those worldlings who have no avenue to the Unborn. For those who are Bodhiminded, there is more than just the sense of hearing, there is true inner-listening.
Q: How can one have this inner-listening if there is nothing present to listen to?
A: In procuring the inner-Dharma ear, one must first put on the Unborn Buddha Mind, thus one is Bodhiminded. In being Bodhiminded one exceeds mere surface reality and develops the fine Dharma-faculty of inner-listening to the Deathless Sound of Suchness; no-thing being present is irrelevant to this transcendent enterprise.
A: Well, then, who or what does the listening?
Q: The function of this listening is bestowed upon those who are attuned with the Bodhimind. Thus “the listener” is one who comes to know what it means to be Bodhiminded.
Let it Be
Prudence never returns once it departs,
And one falls into the waiting arms of perdition.
Just let it be,
For Essence neither abdicates nor abides.
(8) Reverence
Reverence should not necessarily take place before one who requires allegiance with reference to supreme mortal age, cultural or worldly position.
Posted in The Dragon Mind of Zen Tarot
Tagged bodhichild, IT, Mind, reverence, Wu-hsin
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Oblations
Yajna
3.9 Wordly bondage occurs when actions are initiated for personal-material gain. Therefore, Arjuna, in your labors remain unattached and offer spiritual yajna as an inner-oblation utterly free from any attachment.
Posted in The Bhagavad Gita
Tagged action, Arjuna, chakras, oblation, Self, Unborn, Wu-hsin, yajna
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Shades of the Prison House
From the Lost Writings of Wu Hsin
Do not deem
Wu Hsin to be insane
Simply because you cannot hear
The music he dances to.
Man is the one who is insane:
His solution to his
Need for security is to
Lock himself away in a prison.
What could be more secure than
A prison?
He passes his time
In a solitary cell labeled “me”.
Believing he is now safe and that
No other can harm him,
He has exchanged freedom
For security.
What is outside
The walls of the prison is the unknown,
Possibly not secure,
Not safe,
Alien, at times hostile, and
Not at all predictable.
Yet what sane man would choose
Prison over freedom?
Man is the one who is insane:
He trades the experience of life,
Here and now,
For time and attention spent
On regretting the past,
Wishing for a better past and
Hoping for a brighter future,
For a future that will right
What is now deemed not right.The laughter of a child,
The blueness of the sky,
All sacrificed on the altar of
Mental preoccupations.
What a waste!
Man is the one who is insane:
Yet, quite normal
Within societal boundaries.
Numerous methods may lead one to
Being more comfortable.
But that is all you get:
One who is more comfortable in their prison,
Not one freed from their prison.
Nothing gets a person out of their prison
Because the person is the prison.
A Farewell Stanza from Hui-neng
(Yampolsky)
The Master passed away on the third day of the eighth month of the second year of Hsien-t’ien (= August 28,713). On the eighth day of the seventh month he called his disciples together and bade them farewell. In the first year of Hsien-t’ien the Master had constructed a pagoda at the Kuo-en Temple in Hsin-chou, and now in the seventh month of the second year of Hsien-t’ien he was taking his leave.
Proclamation of the Bodhi-Dharma
(Wong Mou-Lam)
Learned Audience, when we use Prajñā for introspection we are illumined within and without, and in a position to know our own mind. To know our mind is to obtain liberation. To obtain liberation is to attain Samādhi of Prajñā, which is *’thoughtlessness’. What is ‘thoughtlessness’? ‘Thoughtlessness’ is to see and to know all Dharmas (things) with a mind free from attachment. When in use it pervades everywhere, and yet it sticks nowhere. What we have to do is to purify our mind so that the six vijnanas (aspects of consciousness), in passing through the six gates (sense organs) will neither be defiled by nor attached to the six sense-objects. When our mind works freely without any hindrance, and is at liberty to ‘come’ or to ‘go’, we attain Samādhi of Prajñā, or liberation. Such a state is called the function of ‘thoughtlessness’. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.
Posted in The Platform Sutra, Zen
Tagged Bodhi, Bodhidharma’s Wall, Light of all Lights, Prajñā, Wu-hsin
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Wu-hsin
(Yampolsky)
Good friends, in the Dharma there is no sudden or gradual, but among people some are keen and others dull. The deluded recommend the gradual method, the enlightened practice the sudden teaching. To understand the original mind of yourself is to see into your own original nature. Once enlightened, there is from the outset no distinction between these two methods; those who are not enlightened will for long kalpas be caught in the cycle of transmigration.
Posted in The Platform Sutra, Zen
Tagged Nirvanic Element of Truth, The Ceasing of Notions, Wu-hsin
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