A farmer lived in the days when fighting was going on between small kingdoms in China. This farmer had a son.
His son, with the aid of the horse, was tilling a small field. One day the horse ran away. The neighbors came and said, 'It's a very bad thing. You have such bad luck." The farmer said, "Maybe."
So the next day the horse came back with half a dozen other wild horses. The neighbors came again and they said, "What tremendous luck." So he said, "Maybe."
On the third day the son, while trying to ride one of the wild horses, fell and broke his leg. Again, the neighbors came and said what bad luck it was, and the farmer said, "Maybe."
The next day the king's people came to recruit strong healthy farmers into the army. When they found this farmer's son with a broken leg they left him alone. So, again, the neighbors came and said it wasn't such bad luck after all and that everything had turned out well. The farmer said, again, "Maybe."
By saying "Maybe", the farmer shows acceptance of the trials of life and surrender to the Absolute. He lets go of clinging to this life, and lets God work in his mysterious ways.
While the farmer could have reacted to the three misfortunes that happened to him, he didn't. Instead, he ignored his neighbours who attributed his misfortune to luck but held his peace. Therefore misfortune is not due to luck at all; nor is good fortune.
Circumstances will happen for a reason that we cannot fully understand, and only through maintaining this farmer's stoicness are we able to open our eyes to the truth.
By accepting the trials of life without lamentation, the wise are able to surrender to the Absolute. This is known as "letting go and letting God."
Showing posts with label Zen. Show all posts
Showing posts with label Zen. Show all posts
20140812
Praises to the Buddha (poem)
Breathing in and out,
This old fool wants not a thing,
For he is no one
But a bag of bones, awake
And marveling at it all.
Once he was as young
As a child so long ago -
But now, young at heart,
He sits in silence, alone
And with a smile on his face.
Breathing in and out,
This old fool knows not a thing,
Yet he is quiet
While sitting there, alone
With the Buddha in his heart.
When he was so young,
A child, this old man did err,
Yet such innocence
Deserves mercy even now -
Thankfulness is his mantra.
Breathing in and out,
This old fool sees everything -
This dear saha world,
And the Pure Land awaiting...
His fate is truly assured.
Once he was so young,
But now this man is so old,
His mind is awakened
By Nirvana's splendid bliss.
Ah! Praises to the Buddha
This old fool wants not a thing,
For he is no one
But a bag of bones, awake
And marveling at it all.
Once he was as young
As a child so long ago -
But now, young at heart,
He sits in silence, alone
And with a smile on his face.
Breathing in and out,
This old fool knows not a thing,
Yet he is quiet
While sitting there, alone
With the Buddha in his heart.
When he was so young,
A child, this old man did err,
Yet such innocence
Deserves mercy even now -
Thankfulness is his mantra.
Breathing in and out,
This old fool sees everything -
This dear saha world,
And the Pure Land awaiting...
His fate is truly assured.
Once he was so young,
But now this man is so old,
His mind is awakened
By Nirvana's splendid bliss.
Ah! Praises to the Buddha
20140122
Buddha Remembrance As Easy As Meditation
Buddha remembrance consists of Buddha recitation which is when the Buddhist laypeople gather together to chant the name of the Buddha.
If they are devoted to the Lotus Sutra as in the lay Buddhist sect of Soka Gakai then they chant "Namu myoho rengé kyo."
If they are of the Jodo Shinshu sect then they chant the Nembutsu ("Namu Amida Butsu").
By chanting the Buddha's name the devotees become mindful of the Buddha.
Thus is Buddha recitation Buddha remembrance.
It is said that Buddhist chanting is the easy path to enlightenment for all sentient beings.
For all sentient beings are destined to become bodhisattvas since such sincere devotion shown by chanting the Buddha's name is a fee definite sign that the Buddha is calling through his devotees.
Small wonder that the Nembutsu is known to the devout Shin Buddhist as the Name-that-calls.
As well, Buddha recitation is called the easy path in contrast to the hard path of Zen mediation.
Thus are there two paths to Enlightenment in Mahayana Buddhism.
20130614
Stress Kills
If n-acetylcysteine improves schizophrenia outcomes, why haven't most schizophrenia associations mentioned it?
Perhaps few of them believe mental illness is the precursor to autoimmune diseases.
Stress first makes you crazy; then later it attacks an organ. Later, you die.
Sitting on your ass in Zen meditation may not reduce stress, but it would go a long way to reducing physical and mental illness, autoimmune disease, and death.
Reference:
N-acetylcysteine: Potent Influenza Protection: http://www.lef.org/magazine/mag2010/may2010_N-Acetyl-Cysteine_01.htm
Perhaps few of them believe mental illness is the precursor to autoimmune diseases.
Stress first makes you crazy; then later it attacks an organ. Later, you die.
Sitting on your ass in Zen meditation may not reduce stress, but it would go a long way to reducing physical and mental illness, autoimmune disease, and death.
Reference:
N-acetylcysteine: Potent Influenza Protection: http://www.lef.org/magazine/mag2010/may2010_N-Acetyl-Cysteine_01.htm
N-acetylcysteine: http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3044191/
Complexity of schizophrenia: http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3505861/
Complexity of schizophrenia: http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3505861/
20130604
The Automatons of Social Activism
Freedom of the market is not applicable to society, because it will lead to control and rigid class structure based on the myth of individual freedom.
Indeed, the freedom that social activists strive for is based on the fallacy that freedom from coercion is a viable political outcome. The inherent violence in attempting to achieve such freedom shows that such freedom will always be subject to control by the elites of society.
For the ideal society free of rules will still require a method of social control, lest the alternative — chaos — lead to a feared breakdown of society.
The truth is, society does not need a centralized government to function — Gwangju is a good example of this. In the aftermath of the Park assassination of 1979, Gwangju formed an anarchistic society without central government, which threatened the control by the elites of South Korea of the Korean people.
In contrast, the freedom to create new ways of innovation is truly viable. Anything else is doomed to end in control of the People by the elites. A society that allows such control yet seeks to be free of it will continue to produce automatons, not people.
Ergo, social activism ought to focus on the freedom to be rather than the freedom from coercion which appears to be their current focus. By focusing solely on freedom from coercion, social activism will eventually result in the loss of the freedom their advocates fight for.
For freedom is actually about fulfilling your potential, not freeing oneself from coercion, which actually is a given within family dynamics.
So, yes, I'm all for sitting on your ass in Zen rather than this revolutionary bullshit.
Reference:
Gwangju: http://en.wikipedia.org/wiki/Gwangju
Gawngju Democratization Movement: http://en.wikipedia.org/wiki/Gwangju_Democratization_Movement
Indeed, the freedom that social activists strive for is based on the fallacy that freedom from coercion is a viable political outcome. The inherent violence in attempting to achieve such freedom shows that such freedom will always be subject to control by the elites of society.
For the ideal society free of rules will still require a method of social control, lest the alternative — chaos — lead to a feared breakdown of society.
The truth is, society does not need a centralized government to function — Gwangju is a good example of this. In the aftermath of the Park assassination of 1979, Gwangju formed an anarchistic society without central government, which threatened the control by the elites of South Korea of the Korean people.
In contrast, the freedom to create new ways of innovation is truly viable. Anything else is doomed to end in control of the People by the elites. A society that allows such control yet seeks to be free of it will continue to produce automatons, not people.
Ergo, social activism ought to focus on the freedom to be rather than the freedom from coercion which appears to be their current focus. By focusing solely on freedom from coercion, social activism will eventually result in the loss of the freedom their advocates fight for.
For freedom is actually about fulfilling your potential, not freeing oneself from coercion, which actually is a given within family dynamics.
So, yes, I'm all for sitting on your ass in Zen rather than this revolutionary bullshit.
Reference:
Gwangju: http://en.wikipedia.org/wiki/Gwangju
Gawngju Democratization Movement: http://en.wikipedia.org/wiki/Gwangju_Democratization_Movement
20130421
Becoming Unborn
When we are reborn in the Six Realms of Desire, samsara is not nirvana.
When we are attached to nirvana, nirvana is samsara for it leads to rebirth in samsara.
Samsara consists of the Six Realms of Desire —
When one is attached to rebirth in the human realm, that is not Buddhism but Sanatanadharma and results in rebirth. This attachment consists of a strong belief in transmigration and the permanent soul that is reincarnated solely as a human. It also violates the law of karma, which allows for rebirth in the Six Realms.
In Buddhism, non-attachment is an ideal which may be achieve by purifying the mind. The difficult route is to practice No-thought i.e. let no thought attract you to follow it to its end, but first let each thought go and return to the breath. With practice, it becomes as easy as breathing. This is the essence of Zen.
As for the easy route, Buddha Recitation leads to non-attachment as the Name-that-calls purifies the mind with earnest repetition, burning evil karma as you remember the Buddha. This is why it is called Buddha Remembrance. This is the essence of Pure Land Buddhism.
By remembering the Buddha, the mind is purified so that non-attachment to Nirvana is easily assured!
For non-attachment to Nirvana is essential to becoming Unborn.
When we are attached to nirvana, nirvana is samsara for it leads to rebirth in samsara.
Samsara consists of the Six Realms of Desire —
- the Hells,
- the Realm of Hungry Ghosts,
- the Realm of Animals,
- the Realm of Humans,
- the Realm of Daemons, and
- the Realm of the Gods
When one is attached to rebirth in the human realm, that is not Buddhism but Sanatanadharma and results in rebirth. This attachment consists of a strong belief in transmigration and the permanent soul that is reincarnated solely as a human. It also violates the law of karma, which allows for rebirth in the Six Realms.
In Buddhism, non-attachment is an ideal which may be achieve by purifying the mind. The difficult route is to practice No-thought i.e. let no thought attract you to follow it to its end, but first let each thought go and return to the breath. With practice, it becomes as easy as breathing. This is the essence of Zen.
As for the easy route, Buddha Recitation leads to non-attachment as the Name-that-calls purifies the mind with earnest repetition, burning evil karma as you remember the Buddha. This is why it is called Buddha Remembrance. This is the essence of Pure Land Buddhism.
By remembering the Buddha, the mind is purified so that non-attachment to Nirvana is easily assured!
For non-attachment to Nirvana is essential to becoming Unborn.
20130418
The Last Stanza of Hui-Neng
Before his Mahaparinirvana, the Sixth Patriarch Hui-Neng said:
The Essence of Mind or Tathata (Suchness) is the real Buddha,
While heretical views and the three poisonous elements are Mara.
Enlightened by Right Views, we call forth the Buddha within us.
When our nature is dominated by the three poisonous elements,
We are said to be possessed by Mara;
But when Right Views eliminate from our mind these poisonous elements,
Mara will be transformed into a real Buddha.
The Dharmakaya, the Sambhogakaya and the Nirmanakaya --
These three Bodies emanate from one — the Essence of Mind.
He who is able to realize this fact intuitively
Has sown the seed, and will reap the fruit of Enlightenment.
It is from the Nirmanakaya that our 'Pure Nature' emanates;
Within the former the latter is to be found.
Guided by 'Pure Nature,' the Nirmanakaya treads the Right Path,
And will some day attain to the Sambhogakaya, perfect and infinite.
'Pure Nature' is an outgrowth of our sensual instincts;
By getting rid of sensuality, we attain the Pure Dharmakaya.
When our temperament is such that we are no longer the slaves of the five sense-objects,
And when we have realized the Essence of Mind even for one moment only, then Truth is known to us.
Should we be so fortunate as to be the followers of the Sudden School in this life,
In a sudden we shall see the Bhagavat of our Essence of Mind.
He who seeks the Buddha (from without) by practicing certain doctrines
Knows not where the real Buddha is to be found.
He who is able to realize the Truth within his own mind
Has sown the seed of Buddhahood.
He who has not realized the Essence of Mind and seeks the Buddha from without
Is a fool motivated by wrong desires.
I have hereby left to posterity the teaching of the Sudden School
For the salvation of all sentient beings who care to practice it.
Hear me, ye future disciples!
Your time will have been badly wasted if you neglect to put this teaching into practice.
Reference:
Last Stanza of Hui Neng: http://www.sinc.sunysb.edu/Clubs/buddhism/huineng/huineng10.html
The Essence of Mind or Tathata (Suchness) is the real Buddha,
While heretical views and the three poisonous elements are Mara.
Enlightened by Right Views, we call forth the Buddha within us.
When our nature is dominated by the three poisonous elements,
We are said to be possessed by Mara;
But when Right Views eliminate from our mind these poisonous elements,
Mara will be transformed into a real Buddha.
The Dharmakaya, the Sambhogakaya and the Nirmanakaya --
These three Bodies emanate from one — the Essence of Mind.
He who is able to realize this fact intuitively
Has sown the seed, and will reap the fruit of Enlightenment.
It is from the Nirmanakaya that our 'Pure Nature' emanates;
Within the former the latter is to be found.
Guided by 'Pure Nature,' the Nirmanakaya treads the Right Path,
And will some day attain to the Sambhogakaya, perfect and infinite.
'Pure Nature' is an outgrowth of our sensual instincts;
By getting rid of sensuality, we attain the Pure Dharmakaya.
When our temperament is such that we are no longer the slaves of the five sense-objects,
And when we have realized the Essence of Mind even for one moment only, then Truth is known to us.
Should we be so fortunate as to be the followers of the Sudden School in this life,
In a sudden we shall see the Bhagavat of our Essence of Mind.
He who seeks the Buddha (from without) by practicing certain doctrines
Knows not where the real Buddha is to be found.
He who is able to realize the Truth within his own mind
Has sown the seed of Buddhahood.
He who has not realized the Essence of Mind and seeks the Buddha from without
Is a fool motivated by wrong desires.
I have hereby left to posterity the teaching of the Sudden School
For the salvation of all sentient beings who care to practice it.
Hear me, ye future disciples!
Your time will have been badly wasted if you neglect to put this teaching into practice.
Reference:
Last Stanza of Hui Neng: http://www.sinc.sunysb.edu/Clubs/buddhism/huineng/huineng10.html
Mahaparinirvana is not Death
Hui Neng, The Sixth Patriarch, said:
The Supreme Maha Parinirvana
Is perfect, permanent, calm, and illuminating.
Common people and ignorant ones miscall it death,
While heretics hold arbitrarily that it is annihilation.
Those who belong to the Sravaka Vehicle or the Pratyeka Buddha Vehicle
Regard it as 'Non-action'.
All these are mere intellectual speculations,
And form the basis of the sixty-two fallacious views.
Since they are mere fictitious names invented for the occasion
They have nothing to do with the Absolute Truth.
Only those of super-eminent mind
Can understand thoroughly what Nirvana is, and take up the attitude of neither attachment nor indifference towards it.
They know that five Skandhas
And the so-called 'ego' arising from the union of these Skandhas,
Together with all external objects and forms
And the various phenomena of sound and voice
Are equally unreal, like a dream or an illusion.
They make no discrimination between a sage and an ordinary man.
Nor do they have any arbitrary concept on Nirvana.
They are above 'Affirmation' and 'Negation' and they break the barrier of the past, the present, and the future.
They use their sense organs, when occasion requires,
But the concept of 'Using' does not arise.
They may particularize on all sorts of things,
But the concept of 'Particularization' does not arise.
Even during the cataclysmic fire at the end of a Kalpa, when ocean-beds are burnt dry,
Or during the blowing of the catastrophic wind when one mountain topples on another,
The real and everlasting bliss of 'Perfect Rest' and 'Cessation of Changes'
Of Nirvana remains in the same state and changes not.
Here I am trying to describe to you something which is ineffable
So that you may get rid of your fallacious views.
But if you do not interpret my words literally
You may perhaps learn a wee bit of the meaning of Nirvana!
Reference:
The Supreme Maha Parinirva: http://www.sinc.sunysb.edu/Clubs/buddhism/huineng/huineng7.html
The Supreme Maha Parinirvana
Is perfect, permanent, calm, and illuminating.
Common people and ignorant ones miscall it death,
While heretics hold arbitrarily that it is annihilation.
Those who belong to the Sravaka Vehicle or the Pratyeka Buddha Vehicle
Regard it as 'Non-action'.
All these are mere intellectual speculations,
And form the basis of the sixty-two fallacious views.
Since they are mere fictitious names invented for the occasion
They have nothing to do with the Absolute Truth.
Only those of super-eminent mind
Can understand thoroughly what Nirvana is, and take up the attitude of neither attachment nor indifference towards it.
They know that five Skandhas
And the so-called 'ego' arising from the union of these Skandhas,
Together with all external objects and forms
And the various phenomena of sound and voice
Are equally unreal, like a dream or an illusion.
They make no discrimination between a sage and an ordinary man.
Nor do they have any arbitrary concept on Nirvana.
They are above 'Affirmation' and 'Negation' and they break the barrier of the past, the present, and the future.
They use their sense organs, when occasion requires,
But the concept of 'Using' does not arise.
They may particularize on all sorts of things,
But the concept of 'Particularization' does not arise.
Even during the cataclysmic fire at the end of a Kalpa, when ocean-beds are burnt dry,
Or during the blowing of the catastrophic wind when one mountain topples on another,
The real and everlasting bliss of 'Perfect Rest' and 'Cessation of Changes'
Of Nirvana remains in the same state and changes not.
Here I am trying to describe to you something which is ineffable
So that you may get rid of your fallacious views.
But if you do not interpret my words literally
You may perhaps learn a wee bit of the meaning of Nirvana!
Reference:
The Supreme Maha Parinirva: http://www.sinc.sunysb.edu/Clubs/buddhism/huineng/huineng7.html
20130413
Pure Land Zen: Meditation and Buddha Recitation
Once you regularly meditate, although you still have thoughts wandering through the halls of the mind, Buddha Recitation soon makes it easy to bear those thoughts without clinging.
Even though you have countless thoughts, meditation helps the mind to ignore these thoughts so that you can focus on Buddha Recitation only to uncover a mind of no-thought.
Without clinging, a mind of no-thought remains thoughtful, yet empty of form. Neither meditation or Buddha Recitation is the cause of a mind of no-thought. Rather, it is good karmic merit accumulated by meditation and Buddha Recitation.
To forget Buddha Recitation and abandon meditation is to lose the Middle Way — a tragedy.
It is a tragedy because returning to the Realms of Desire makes it difficult to meditate and regularly recite the Buddha's name.
This is why I have faith in the Primal Vow, and believe that on my death the Pure Land is where I am destined.
I also believe that regular Buddha Recitation helps
Even though you have countless thoughts, meditation helps the mind to ignore these thoughts so that you can focus on Buddha Recitation only to uncover a mind of no-thought.
Without clinging, a mind of no-thought remains thoughtful, yet empty of form. Neither meditation or Buddha Recitation is the cause of a mind of no-thought. Rather, it is good karmic merit accumulated by meditation and Buddha Recitation.
To forget Buddha Recitation and abandon meditation is to lose the Middle Way — a tragedy.
It is a tragedy because returning to the Realms of Desire makes it difficult to meditate and regularly recite the Buddha's name.
This is why I have faith in the Primal Vow, and believe that on my death the Pure Land is where I am destined.
I also believe that regular Buddha Recitation helps
Pure Land, Pure Mind, Pure Zen
My reasoning for blending Zen with Pure Land is the same reason the Pure Land has a Long Pure Land sutra and a Short Pure Land sutra as well as an Amida meditation sutra: I want to cover all my bases for the afterlife.
What if Zen does not end in Buddhahood in the next life? What if in the next life, I am randomly thrown into another realm, next time the hells, the time after that human, then animal, then god, then demon, then hungry ghost? If I am destined for samsara, then what good is Zen except to develop a calm mind and to carefully observe the mind, and nothing more??
For endless rebirth in samsara is worse than the Pure Land of Bliss which is OUTSIDE the Six Realms of existence.
Once I die, because I have recited the Nembutsu, my rebirth in the Pure Land is assured by Amida Buddha's Primal Vow, once I repent from the Ten Evils.
However, it is not Buddha Recitation that burns away evil karma; it is the practice of the Ten Virtues!
All Buddha Recitation does as far as karma is concerned is ensure rebirth in the Pure Land. There I shall listen to Amida preach his Dharma, practice to be a bodhisattva, return to any of the Six Realms of existence to aid hell beings, hungry ghosts, animals, humans, demons and even the gods themselves in attaining their own Buddhahood.
This is the path of the bodhisattva, and has always been the Buddhist way.
Denial of this is like disrepecting the Buddha, which is surely evil karma.
Want to erase that bad karma? Remember Buddha! How? It's simple calling the Name-that-calls!
Why? Because when I call, it is only Amida Buddha calling through me!
This is exactly why samsara is Nirvana, for Zen cure mental unrest by way of samatha-vipassana meditation.
FOr Buddha Recitation prepares us for future Nirvana in the Pure Land — not in this life — but in the afterlife of the Pure Land!
What if Zen does not end in Buddhahood in the next life? What if in the next life, I am randomly thrown into another realm, next time the hells, the time after that human, then animal, then god, then demon, then hungry ghost? If I am destined for samsara, then what good is Zen except to develop a calm mind and to carefully observe the mind, and nothing more??
For endless rebirth in samsara is worse than the Pure Land of Bliss which is OUTSIDE the Six Realms of existence.
Once I die, because I have recited the Nembutsu, my rebirth in the Pure Land is assured by Amida Buddha's Primal Vow, once I repent from the Ten Evils.
However, it is not Buddha Recitation that burns away evil karma; it is the practice of the Ten Virtues!
All Buddha Recitation does as far as karma is concerned is ensure rebirth in the Pure Land. There I shall listen to Amida preach his Dharma, practice to be a bodhisattva, return to any of the Six Realms of existence to aid hell beings, hungry ghosts, animals, humans, demons and even the gods themselves in attaining their own Buddhahood.
This is the path of the bodhisattva, and has always been the Buddhist way.
Denial of this is like disrepecting the Buddha, which is surely evil karma.
Want to erase that bad karma? Remember Buddha! How? It's simple calling the Name-that-calls!
Why? Because when I call, it is only Amida Buddha calling through me!
This is exactly why samsara is Nirvana, for Zen cure mental unrest by way of samatha-vipassana meditation.
FOr Buddha Recitation prepares us for future Nirvana in the Pure Land — not in this life — but in the afterlife of the Pure Land!
20130406
Kokoro / Heart-mind: One heart, two-minds
心が思いやりを象徴するので、心臓心が感情を感じている。
合理的心臓が理性と制御を象徴するので、我々は愚かになるといけないので、それは、心を支配するようべきである。
Romaji transliteration:
Kokoro ga omoiyari o shōchō surunode, shinzō kokoro ga kanjō o kanjite iru.
Gōri-teki shinzō ga risei to seigyo o shōchō surunode, wareware wa oroka ni naruto ikenainode, soreha, kokoro o shihai suru yōbekidearu.
English translation:
Because the heart symbolizes compassion, the heart mind feels emotion.
Because the rational mind symbolizes reason and control, it ought to dominate the heart, lest we become mindless.
What this means is the heart symbolizes emotions and feelings; and the rational mind, reason and control. This is the essence of the original concept of "one heart and two minds" (一つの心、二心 / hitotsu no kokoro, futagokoro).
合理的心臓が理性と制御を象徴するので、我々は愚かになるといけないので、それは、心を支配するようべきである。
Romaji transliteration:
Kokoro ga omoiyari o shōchō surunode, shinzō kokoro ga kanjō o kanjite iru.
Gōri-teki shinzō ga risei to seigyo o shōchō surunode, wareware wa oroka ni naruto ikenainode, soreha, kokoro o shihai suru yōbekidearu.
English translation:
Because the heart symbolizes compassion, the heart mind feels emotion.
Because the rational mind symbolizes reason and control, it ought to dominate the heart, lest we become mindless.
What this means is the heart symbolizes emotions and feelings; and the rational mind, reason and control. This is the essence of the original concept of "one heart and two minds" (一つの心、二心 / hitotsu no kokoro, futagokoro).
On No-Thought Practice and the Five Poisons
I cannot see the point of sitting, trying to practice no-thought, when thoughts come and go.
Trying to stop my thoughts is impossible, and getting attached to stopping them only leads to mental unrest, which is what the First Noble Truth describes.
Thus, trying to stop thoughts is ignorance since it leads to the delusion that practicing no-thought leads to Nirvana.
Until a Zen master can explain how no-thought practice leads to bliss, I will stick to Buddha Recitation. It's easier to do, and practice helps me remember the Buddha.
Currently I have violated the precept on avoiding intoxicants since I am on Nicotine Replacement Therapy. Almost every time I lose sleep — often by spending more than 4 hours on the computer at a time — insomnia and the nicotine gum inspires me to write these blog entries which lack references to Wikipedia and other sources.
However, this blog entry is no different from my childhood memories: it offers no Buddhist philosophy, apart from the complaint about no-thought.
This may be how no-thought practice works: your stream of consciousness flows freely and thought come and go in your head. You make no effort to cling to a single thought. It also helps to sit quietly and not speak.
At first glance, this would be a put-off for most people who want to rein in their thoughts. It helps to treat free flowing thoughts that distract you as you do dealing with anger.
With patience and love, all the Five Poisons can be conquered. Once conquered, you control them by using them wisely. Wise use of your negative emotions requires being open about your feelings as required.
When anger arises, the wise man says:
"I am angry because of what I did not do;
This anger is transformed by love and patience
Into rising energy, leaving a smile on my face."
When fear arises, the fool says:
"I fear the consequences of what I did not do."
Then he grows quiet while awaiting punishment,
Thus causing his own suffering, needlessly.
When lust arises, the decadent hedonist says:
"Money buys me, not love. but a hooker and blow!
My motto is "Sex, drugs, and rock'n'roll!!"
This truly is the calling of a sentient being...
When sloth arises, the lazy fool says:
"I don't want to work; I just want to enjoy life."
The only time he is seen is when in the dole line.
Such a fool would vehemently deny that he suffers.
When greed arises, the miser says:
"Why should I pay taxes to the government?
It's my money, and taxation is thievery!"
He hoards his money and trades in used goods.
See how he suffers by not paying taxes.
Trying to stop my thoughts is impossible, and getting attached to stopping them only leads to mental unrest, which is what the First Noble Truth describes.
Thus, trying to stop thoughts is ignorance since it leads to the delusion that practicing no-thought leads to Nirvana.
Until a Zen master can explain how no-thought practice leads to bliss, I will stick to Buddha Recitation. It's easier to do, and practice helps me remember the Buddha.
Currently I have violated the precept on avoiding intoxicants since I am on Nicotine Replacement Therapy. Almost every time I lose sleep — often by spending more than 4 hours on the computer at a time — insomnia and the nicotine gum inspires me to write these blog entries which lack references to Wikipedia and other sources.
However, this blog entry is no different from my childhood memories: it offers no Buddhist philosophy, apart from the complaint about no-thought.
This may be how no-thought practice works: your stream of consciousness flows freely and thought come and go in your head. You make no effort to cling to a single thought. It also helps to sit quietly and not speak.
At first glance, this would be a put-off for most people who want to rein in their thoughts. It helps to treat free flowing thoughts that distract you as you do dealing with anger.
With patience and love, all the Five Poisons can be conquered. Once conquered, you control them by using them wisely. Wise use of your negative emotions requires being open about your feelings as required.
When anger arises, the wise man says:
"I am angry because of what I did not do;
This anger is transformed by love and patience
Into rising energy, leaving a smile on my face."
When fear arises, the fool says:
"I fear the consequences of what I did not do."
Then he grows quiet while awaiting punishment,
Thus causing his own suffering, needlessly.
When lust arises, the decadent hedonist says:
"Money buys me, not love. but a hooker and blow!
My motto is "Sex, drugs, and rock'n'roll!!"
This truly is the calling of a sentient being...
When sloth arises, the lazy fool says:
"I don't want to work; I just want to enjoy life."
The only time he is seen is when in the dole line.
Such a fool would vehemently deny that he suffers.
When greed arises, the miser says:
"Why should I pay taxes to the government?
It's my money, and taxation is thievery!"
He hoards his money and trades in used goods.
See how he suffers by not paying taxes.
20130312
When I Close My Eyes, Everyone Listens
When I close my eyes, everyone listens. — Master Yuan Jué, circa 918 CE
After his enlightenment when Emperor Xizong of Tang Dynasty passed away , Master Jué traveled to the Shau Wu area of China to establish the Dragon Pool Temple. The local people helped build the temple.
According to legend, it is said he carried a dragon in one of his sleeves.
For over thirty years, the Master spread the Buddha-Dharma and transformed the lives of all sentient beings who heard him preach.
A verse about him describes him:
He was a scion of the royal family,
And then became minister of the Dharma King.
Having obtained Shr Sywang's seal.
He protected a banished dragon.
For thirty winters and summers,
He pointed at the false to discourse on the truth.
Today you should grasp my meaning.
As I close my eyes, everyone falls down to pay homage."
Another verse says:
Because of heavy karma he was born in the royal family.
Due to deep virtue, he was a vegetarian and abstained from killing.
Good and bad admixed, retribution is not the slightest bit off.
Defiled and pure intertwined, true again turns to false.
Master An Shan nodding his head — a teaching without words.
Within the sea of emotions, he grasped the meaning and awakened to the source.
Starting from today, I've heard the song of no self.
Tomorrow, the flower of no death will bloom luxuriantly.
Notes:
An Shan is a mountain which is sacred to Ch'an Buddhists
"Dharma King" refers to Shakyamuni Buddha.
"The banished dragon" refers to a water dragon near the Dragon Pool Temple. Because Yuan Jué carries the dragon in his sleeve, it could actually mean that when his father died, he was banished to the Shau Wu area. As well, the temple there was built near a water spring.
"No self" refers to the Buddhist principle of non-self, that the original self exists for this life, and all phenomena are impermanent
"No death" refers to Enlightenment, and it is believed that on the death of a Ch'an Buddhist who has achieved sudden Enlightenment, he is reborn in one of the Dhyana heavens
After his enlightenment when Emperor Xizong of Tang Dynasty passed away , Master Jué traveled to the Shau Wu area of China to establish the Dragon Pool Temple. The local people helped build the temple.
According to legend, it is said he carried a dragon in one of his sleeves.
For over thirty years, the Master spread the Buddha-Dharma and transformed the lives of all sentient beings who heard him preach.
A verse about him describes him:
He was a scion of the royal family,
And then became minister of the Dharma King.
Having obtained Shr Sywang's seal.
He protected a banished dragon.
For thirty winters and summers,
He pointed at the false to discourse on the truth.
Today you should grasp my meaning.
As I close my eyes, everyone falls down to pay homage."
Another verse says:
Because of heavy karma he was born in the royal family.
Due to deep virtue, he was a vegetarian and abstained from killing.
Good and bad admixed, retribution is not the slightest bit off.
Defiled and pure intertwined, true again turns to false.
Master An Shan nodding his head — a teaching without words.
Within the sea of emotions, he grasped the meaning and awakened to the source.
Starting from today, I've heard the song of no self.
Tomorrow, the flower of no death will bloom luxuriantly.
Notes:
An Shan is a mountain which is sacred to Ch'an Buddhists
"Dharma King" refers to Shakyamuni Buddha.
"The banished dragon" refers to a water dragon near the Dragon Pool Temple. Because Yuan Jué carries the dragon in his sleeve, it could actually mean that when his father died, he was banished to the Shau Wu area. As well, the temple there was built near a water spring.
"No self" refers to the Buddhist principle of non-self, that the original self exists for this life, and all phenomena are impermanent
"No death" refers to Enlightenment, and it is believed that on the death of a Ch'an Buddhist who has achieved sudden Enlightenment, he is reborn in one of the Dhyana heavens
20130311
August 2005 Journal - Zen Readings: Beware of
"Human beings have three treasures:
Vitality, Essence, and Spirit.
In old age, beware of exhausting vitality;
when vitality is exhausted, you die.
In old age, beware of leaking essence;
if energy is drained, you die.
In old age, beware of
dissociation of the spirit;
if the spirit is gone, you die. " — August 2005 Journal - Zen Readings
Commentary:
This is the variant of the Three Treasures known as Qi-Jing-Shen (Vitality, Essence and Spirit).
According to Traditional Chinese Medicine (TCM), exhausting Vitality, leaking Essence, and dissociation of Spirit may lead to spiritual death; if not physical death.
Qi is Vitality, which is life-force energy, and refers to movement of breathing, movement of blood through the body's arteries and veins, movement of the functioning of various organs, movement of limbs, and related movement. Qi is the anima/animus dressed in Taoist symbolism, and is like a candle's flame.
Jing is Essence, which is also known as life energy, and refers to densely-vibrating energy which closely associated with our physical bodies. The Buddhist precept about being discreet about sexuality activity is associated with caution by TCM practitioners to not engage in excessive sexual activity. Jing is like the wax and wick of the candle.
Shen is Spirit, which is also known as the True Mind, the mind that transcends the body. It represents loving-kindness, compassion, and enlightened power, for Shen symbolizes a heart filled with wisdom, forgiveness and generosity, through mindful practice, be it meditation, or helping other sentient beings. Shen is the radiance given off by the candle flame.
To summarize, Jing is the wax and wick of a candle, Qi is the candle flame and Shen is the clear light given off by the candle flame.
Original post: August 17, 2005 2245H
Update posted: March 11, 2013 1247H
References:
Energy is also known as essence.
References:
Heaven and Earth: http://www.dailyzen.com/zen/zen_reading0508.asp
Chinese Three Treasures: http://taoism.about.com/od/internalalchemy/a/three_treasures.htm
Three Treasures: http://en.wikipedia.org/wiki/Three_Treasures_%28traditional_Chinese_medicine%29
Vitality, Essence, and Spirit.
In old age, beware of exhausting vitality;
when vitality is exhausted, you die.
In old age, beware of leaking essence;
if energy is drained, you die.
In old age, beware of
dissociation of the spirit;
if the spirit is gone, you die. " — August 2005 Journal - Zen Readings
Commentary:
This is the variant of the Three Treasures known as Qi-Jing-Shen (Vitality, Essence and Spirit).
According to Traditional Chinese Medicine (TCM), exhausting Vitality, leaking Essence, and dissociation of Spirit may lead to spiritual death; if not physical death.
Qi is Vitality, which is life-force energy, and refers to movement of breathing, movement of blood through the body's arteries and veins, movement of the functioning of various organs, movement of limbs, and related movement. Qi is the anima/animus dressed in Taoist symbolism, and is like a candle's flame.
Jing is Essence, which is also known as life energy, and refers to densely-vibrating energy which closely associated with our physical bodies. The Buddhist precept about being discreet about sexuality activity is associated with caution by TCM practitioners to not engage in excessive sexual activity. Jing is like the wax and wick of the candle.
Shen is Spirit, which is also known as the True Mind, the mind that transcends the body. It represents loving-kindness, compassion, and enlightened power, for Shen symbolizes a heart filled with wisdom, forgiveness and generosity, through mindful practice, be it meditation, or helping other sentient beings. Shen is the radiance given off by the candle flame.
To summarize, Jing is the wax and wick of a candle, Qi is the candle flame and Shen is the clear light given off by the candle flame.
Original post: August 17, 2005 2245H
Update posted: March 11, 2013 1247H
References:
Energy is also known as essence.
References:
Heaven and Earth: http://www.dailyzen.com/zen/zen_reading0508.asp
Chinese Three Treasures: http://taoism.about.com/od/internalalchemy/a/three_treasures.htm
Three Treasures: http://en.wikipedia.org/wiki/Three_Treasures_%28traditional_Chinese_medicine%29
March 04 Journal - Zen Readings - a partial commentary
March 04 Journal - Zen Readings:
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
from Zen Master Dogen's "The Practise of Meditation"
In your meditation you yourself are the mirror reflecting the solution of your problems. The human mind has absolute freedom within its true nature. You can attain your freedom intuitively. Do not work for freedom, rather allow the practice itself to be liberation.
— Practice of Meditation, Dogen (1200-1253)"In your meditation" refers to zazen with the objective being liberation, the freeing of the mind from conditioning, which arises as a result of socialization. The objective of meditation is to act naturally, rather than act as though being a social being is normal. For the truth is, normal is relative to the situation.
When we act as though a sentient being is the norm, what would meditation be but something boring?
"You, yourself" refers not just to the disciple sitting in zazen meditating, but also to his original nature.
"The mirror reflecting" refers to the pure mind attained through breath meditation, which is purified by being calmed until the clear mind arises. This is seen as clarity of mind.
"The solution to your problems" refers to the assumption that the disciple's own mind has the answer to all of one's problems. Also, "solution" refers to the liberating aspects of meditation. Thus, "problems" refers to the lack of attention and focus due to socialization, where distraction is the constant. For it is possible to "get lost" on this journey called "life."
"The human mind" refers both to cognition (manas or specifically manovijnana) and also the higher state of mind (alayavijnana) found through meditation after gaining control of the ego (manas-vijnana). This higher state of mind is said to store the seeds of karma yet it does so without discriminating between good and evil karma.
"Absolute freedom" refers to the liberating aspects of satori that arises as a result of the calm mind reflecting on insight into the problems of human life, which are due to lack of attention and focus due to causal factors such as personal conduct (how you conduct your life) and the distractions of daily life (work, go out with friends for dinner and similar activities).
"You" refers to the disciple.
"Attain" refers to the result of meditation, using the calm mind achieved by just sitting quietly to gain insight and relying on gut feeling.
"Your freedom" refers to the liberating aspect of meditation. Once the mind is calm, it becomes as clear as a pond of water. Such a mind is able to gain insight readily into the nature of the disciple's problems.
"Intuitively" refers to intuition, which involves the use of gut feeling to free the disciple from being caught up with his problems.
"Do not work for freedom" refers to seeking freedom by vainly striving for a solution almost by chance, relying not on intution but almost by blunt force. Working for freedom also implies forcing a solution. Often this indicates that mental calculation went into discovering the solution to the disciple's problem, only to have the it itself grow into more problems.
"Allow" refers to considering the circumstances of my problems, based on open-mindedness — the feeling that anything is possible.
"The practice" refers originally to meditation; but also it refers to mindful practice, which consists of being of service to others, and implies the willingness to help other sentient beings.
"Itself" implies that meditation is foremost the solution to the disciple's problems.
"Liberation" refers to satori, the "A-ha!" moment when the solution to my problems arises, just like that. This is possible with single-minded focus on the fruits of insight which result in samadhi. In context with Zen, satori is the closest term to liberation.
Reference:
Original post: February 21, 2004 0208H
Update posted: March 11, 2013 1141H
January 04 Journal - Zen Readings, "On the Way", The DailyZen Journal: http://www.dailyzen.com/zen/zen_reading0401.html
Ego: http://en.wikipedia.org/wiki/Manas-vijnana
20130310
Shunyata (poem)
Shunyata is Emptiness.
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
20130308
Good Roots
When Buddhists say, “A bodhisattva fears not the result, but only the cause,” they mean that we must expend the bulk of our energy planting good roots today, rather than fretting about the plants that are already growing from the roots we planted in the past. — Master Hsing Yun Describing the Indescribable
20130305
Schizophrenia and Mysticism (Bibliographic Essay)
Schizophrenia and Mysticism is an essay which links schizophrenia with mysticism.
Mystic religions include Sufi, Jewish mysticism (Kabbalah and Hasidism), Zen, Gnosticism and similar faiths.
Most people display a sarcastic derision of mysticism.
The reason is that they cannot unravel the mystery into its basic components, due to ignorance and prejudice.
At the root of mysticism is truth. It isn't that complicated at all. It just needs an open mind.
It is possible for a person to have a mystic vision consisting of angels and celestial beings propitiating them like the Buddha.
Erowid is also a good website to get information on Gnosticism.
Originally posted: June 1, 2005 2134H
Update posted: March 5, 2013 2355H
Mystic religions include Sufi, Jewish mysticism (Kabbalah and Hasidism), Zen, Gnosticism and similar faiths.
Most people display a sarcastic derision of mysticism.
The reason is that they cannot unravel the mystery into its basic components, due to ignorance and prejudice.
At the root of mysticism is truth. It isn't that complicated at all. It just needs an open mind.
It is possible for a person to have a mystic vision consisting of angels and celestial beings propitiating them like the Buddha.
Erowid is also a good website to get information on Gnosticism.
Originally posted: June 1, 2005 2134H
Update posted: March 5, 2013 2355H
20130228
Self-reliance (poem)
I cannot complain much
however unsuccessful I am.
For making do with
how little I have
shows self-reliance.
It shows forbearance,
the quiet abiding despite
the lack of freedom
my situation leaves me in.
however unsuccessful I am.
For making do with
how little I have
shows self-reliance.
It shows forbearance,
the quiet abiding despite
the lack of freedom
my situation leaves me in.
Subscribe to:
Posts (Atom)