THERE IS NOTHING WHICH YOU ARE AND NOTHING WHICH YOU ARE NOT
Sharing a Mountain Hut with a Cloud A lonely hut on the mountain-peak towering above a thousand others; One half is occupied by an old monk and the other by a cloud: Last night it was stormy and the cloud was blown away; After all a cloud could not equal the old man's quiet way. Kuei-tsung Chih-chih, a monk who lived in a humble hut on Lu-shan (盧山 Rozan) (Essays in Zen Buddhism – Second Series 352)
Carrying Water, Chopping Wood Miraculous power and marvelous activity, Drawing water and hewing wood! P'ang Yün (龐蘊 Hõ Un, 740-808), a lay disciple of the eighth century, also known as P'ang Chüshih (龐居士 Hõ Koji) (Chü-shih/koji is a title of respect for a lay student of Ch'an)(The Way of Zen 221 o) Ch'uan Teng Lu, 8. (The Way of Zen 133) How wondrous this, how mysterious! I carry fuel, I draw water. (Zen and Japanese Culture 16) How wondrously supernatural, And how miraculous this! I draw water, and I carry fuel. (Essays in Zen Buddhism – First Series 319) Supernatural power, wondrous activity – just a matter of carrying fuel or drawing water. (Zen Words for the Heart 57) Daily, nothing particular, Only nodding to myself, Nothing to choose, nothing to discard. No coming, no going, No person in purple, Blue mountains without a speck of dust. I exercise occult and subtle power,
Nothing I choose. nothing reject. P'ang Yün (龐蘊 Hõ Un) (Two Zen Classics 263)
. Pang Yün" (The Golden Age of Zen 94)
Stillness The ten directions converging. P'ang Chü-shih (The Golden Age of Zen 94. 304 n.5) "Ma-tsu's outstanding lay disciple. Mind's empty. This is the hall of Buddha's training. I have no other emblems of my glory than The mountains and hills without a spot of dust.Carrying water. Each learning to do nothing. (Two Zen Classics 262-3) In my daily life there are no other chores than Those that happen to fall into my hands. My magical power and spiritual exercise consists in Carrying water and gathering firewood. shouldering firewood. all's finished. Nowhere is there ado. nowhere a slip.
And there's nothing To be left behind. I move my hermitage and go. I go the non-Way Without abandoning my Ordinary person's affairs. Not holding on to reality. nothing absent. All are flowers in the sky. not getting stuck in the void. Nameless and formless. P'ang Yün (龐蘊 Hõ Un)
The Ultimate Attainment The past is already past. you are neither holy or wise. Nothing real. I leave birth-and-death. P'ang Yün (龐蘊 Hõ Un)
Mind at Peace When the mind is at peace. The conditioned and Name-and-form.
. the world too is at peace. When it's time. I advise you to learn Being as is. P'ang Yün (龐蘊 Hõ Un) (The Enlightened Heart 34)
Being as Is Food and clothes sustain Body and life. just an ordinary fellow who has completed his work.Without Name and Form Well versed in the Buddha way.
Free thy mind of all idle thoughts. Wu-men Huai-kai (無門慧開 Mumon Ekai). the autumn moon. You've completed The ultimate attainment. There are no commandments To be kept. Leave it be. With empty mind really Penetrated. the dharmas Have no life. And for thee how enjoyable every season is! (Essays in Zen Buddhism – First Series 349)
. that is your best season. When you can be like this.Don't try to regain it. winter with snow. Whatever comes to the eye. (Two Zen Classics 73) Hundreds of spring flowers. Don't think about it Beforehand. From moment to moment. from Wu-men kuan (Mumonkan) case 19 (The Light Inside the Dark 97) The spring flowers. summer with breezes. winter snow. The present does not stay. winter snow. There's no filth to be cleansed. A refreshing summer breeze. autumn with the moon. when useless things don't stick in the mind. P'ang Yün (龐蘊 Hõ Un)
Mindfulness Spring comes with its flowers. If useless things do not clutter your mind. The future has not come. Don't try to touch it. Summer breezes. You have the best days of your life. the autumnal moon.
Summer has its cooling breezes. (Zen Comments on the Mumonkan 140) In spring hundreds of flowers. (The Golden Age of Zen 286-7)
. Zen Calligraphy 9) Spring has its hundred flowers. In autumn. (Zen Word. snowflakes accompany you. Every season is a good season. If you allow no idle concerns To weight on your heart. Autumn its moon. In winter. A cool breeze in summer. Your whole life will be one Perennial good season. If useless things do not hand in your mind. Winter its snow. and snow in winter. harvest moon. In summer. the moon in the autumn. refreshing breeze. If there is no vain cloud in your mind For you it is a good season.Hundreds of flowers in the spring.
The Great Tao The Great Tao is without form. It is motionless like the Void. (The Development of Chinese Zen After the Sixth Patriarch 11-2)
Nan-ch'üan P'u-yüan (Nansen Fugan 南泉普願) (The Development of Chinese Zen After the Sixth Patriarch 58)
The Great Tao has no form. The Three Worlds do not contain it. The Three Realms do not contain it. or present. nor future. It is not within the flow of Samsara. It is both empty and unmoving. Truth has no counterpart. It is not within past. It does not wander through [the samsara of] life and death. Within it there is neither past. future. The Absolute is without opposite. nor present.
Bodhisattva Shan-hui (善慧). Nothing is outside the Mind. and abbot of a temple on Mount T'ung-hsuan-feng (通玄峯). Lo.Oneness O Maitreya. It has the power to control all the changing things. T'ien-t'ai Te-chao (天台德昭 Tendai Tokushõ. I see The bridge flow. But how they are ignorant of thee! Verse attributed to Pu-tai (布袋 Hotei). 321 n. I hold a hoe. 322 n. better known as Fu Ta-shih (傅大士) (497-?) (The Golden Age of Zen 254. Walking on foot. without sound. I walk on foot. And the eye is filled with green mountains. but the bridge doth flow. but not the water.25) Empty-handed. Without form. I ride a buffalo. all alone by itself. Bodhisattva Shan-hui (善慧). Thus manifesting thyself to men of the world. better known as Fu Ta-shih (傅大士) (497-?) (The Golden Age of Zen 254. 322 n. one of the Seven Gods of Luck (Essays in Zen Buddhism – Second Series 289)
Shan-hui Something there is. and yet on the back of an ox I am riding: When I pass over the bridge.37)
. O true Maitreya! Thou dividest the body into hundreds of thousands of million forms. Yet it changes not in the course of the four seasons. (The Golden Age of Zen 240. most prominent disciple of Fayen (法眼 Hõgen). Passing over a bridge. The human world is no more. 891-972). (Essays in Zen Buddhism – First Series 272)
Beyond This World Over the crest of the T'ung-hsuan-feng. prior to heaven and earth. the water floweth not.24) Empty-handed I go and yet the spade is in my hands.
I wish to tell you how I feel.62)
Oblivion A bird in a secluded grove sings like a flute. clouds emerge from the mountains.31)
Suchness The wind traverses the vast sky. 22 (Transmission of Light 97)
Nan-ch'üan's Serenity Drinking tea. eating rice. Looking down at the stream. For a whole day I have sat here encompassed by peace. Wang Wei (王維. 699-761) (The Golden Age of Zen 271. Till my mind is cleansed in and out of all cares and idle thoughts. 323 n. we can compare notes. The mountain valley grows the quieter as the clouds return. Ch'an master Fa-yen (法眼 Hõgen) (The Golden Age of Zen 238. Feelings of enlightenment and things of the world are of no concern at all. 321 n. I pass my time as it comes.Mindfulness I stroll along the stream up to where it ends. looking up at the mountains. If you come to this grove. Zen Master Keizan Jõkin (瑩山紹瑾 1268-1325) From Transmission of the Light (傳光録 Denkõroku). I sit down watching the clouds as they begin to rise. How serene and relaxed I feel indeed!
. chap. A breeze brings along the fragrance of the apricot flowers. but words fail me. Willows sway gracefully with their golden threads.
But that there is really nothing to disturb my serenity. three feet long.2)
There is not a room in the whole universe where one can insert even a single stick.] it is like cutting the spring breeze with a flash of lightning. Not that mind is stopped and thoughts are put away.
. no persons. One day of rapture. And his empty songs reverberate through Emptiness: Be not surprised at Emptiness so thoroughly empty. How empty indeed it is with no treasures! When the sun is risen. myself and the world: Honored be the sword.(Essays in Zen Buddhism – First Series 264) Ch'an master Nan-ch'üan P'u-yüan (南泉普願 Nansen Fugan)
Serenity At Nantai I sit quietly with an incense burning. For it is like cutting a spring breeze in a flash of lightning. For absolute Emptiness reigns in his household. P'ang (Essays in Zen Buddhism – Second Series 341)
Cutting the Spring Breeze Throughout heaven and earth there is not a piece of ground where a single stick could be inserted. Shou-an (守安 Shuan) (Essays in Zen Buddhism – First Series 349) Nan-t'ai (南台 Nantai)
Emptiness Poem Old P'ang requires nothing in the world: All is empty with him. When the sun sets. he sleeps in Emptiness. he walks through Emptiness. But Emptiness is the real treasure: If you say there's no Emptiness. You commit grave offence against the Buddhas. (Essays in Zen Buddhism – First Series 255 n. I see the emptiness of all things—no objects. I am glad that all things are void. all things are forgotten. I admire the sword of the Great Yüan40 three feet in length: [When it cuts at all. For Emptiness is the seat of all the Buddhas. Sitting in Emptiness he sings his empty songs. wielded by the great Yüan swordsmen. And Emptiness is not understood by the men of the world. even a seat he has not.
it radiates light and brightness. Yung-ming Yen-shou (永明延壽 Yõmyõ Enju. That flashes lightning. I feel. 321 n. I don't fall into passivity. I'm glad. Everywhere trackless. (The Spirit of Zen 95) In body there exists no soul. unreal are body and soul. As if it cuts the wind of Spring. 891-972).41)
Hsiang-yen's Gatha of Enlightenment Forgetting all knowledge at one stroke. O warrior of Yuan! Thy trusty steel.(Zen and Japanese Culture 201-2)The Mongolian dynasty (1260-1367) that invaded China and replaced the Sung dynasty. cuts the wind of Spring. Welcome thy weapon. Ch'an monk Tu Kou-hao (杜苟鶴 To Junkaku)
Immovable Mind You wish to know the spirit of Yung-ming Zen? Look at the lake in front of the gate. In addition. When the wind comes. The mind is not real at all. we need not to go to the mountains and streams. there arise ripples and waves. 宋 Sung] The heaven and earth afford me no shelter at all. conduct beyond sound and form:
. (Zen and Japanese Culture 202) [元 Yüan. (file ZenHistory)
Even the Fire is Cool In the midsummer heat. I do not need cultivation anymore. When thoughts are quieted down. the gate is closed and we're wearing monk's robes. Now try on me thy flashing steel. I feel. 904-975) disciple of T'ien-t'ai Te-chao (天台德昭 Tendai Tokushõ. For a peaceful meditation. (The Golden Age of Zen 241. When the sun shines. fire itself is cool and refreshing. Activity expressing the ancient road. there are no pines or bamboos shading the rooms and corridors.
In every movement I uphold the ancient way. Gâthâ of enlightenment (省悟偈) by Ch'an master Hsiang-yen Chih-hsien (香嚴智閑 Kyõgen Chikan) (Rational Zen 119) One stroke and all is gone. My spirit is never downcast.the adepts in all places call this the supreme state. (Two Zen Classics 40) One stroke has made me forget all my previous knowledge.— In them all revealed is the Body of the Dharmarâja. Ch'an master Yung-ming Yen-shou (永明延壽 Yõmyõ Enju) (904-975) (Essays in Zen Buddhism – First Series 250)
. And my senses are not fettered by rules of conduct. (Essays in Zen Buddhism – First Series 243)
Yen-shou's Poem of Enlightenment Something dropped! It is no other thing. there is nothing earthy: Rivers and mountains and the great earth. Wherever I walk no traces are left. Everywhere those who have attained to the truth. Each and every action manifests the ancient Way. No need of stratagem or cure. Enlightenment is beyond speech. I leave no tracks behind me. Right and left. beyond gesture. And never fall into the rut of mere quietism. All declare this to be of highest order. Those who are emancipated Call it the unsurpassed. No artificial discipline is at all needed.
rivers and seas. Death is also before death. To where did the Buddha go? If the Buddha is still around. Where can be the Buddha found?
From non-activity the Buddha came To non-activity the Buddha disappeared. Heaven and earth. In no-mind the Buddha will appear. Naturally there will be nothing left. Shun-tsung Birth is also before birth.88)
From where did the Buddha come. 324 n. Cosmic reality his spiritual body is. If you have attained no-mind. The croak of a frog Pierces through the whole cosmos and turns it into a single family! Chang Chiu-ch'en (張九成) (The Golden Age of Zen 284. (The Complete Book of Zen 242-3)
. Who says there is no birth and death? For even these meet their end soon. Ju-man Great mountains. sun and moon.Chang Chiu-ch'en's Poem of Enlightenment In a moonlit night on a spring day.
To keep it uncontaminated by the worldly dust. The soul is like a mirror bright. As there is nothing from the first.4) Enlightenment is no tree. And let no dust collect on it. Since it is not a thing at all.
The Bodhi is not like the tree.Gathas of Shen-hsiu and Hui-neng This body is the Bodhi-tree. Where could it be contaminated by dust? (The Golden Age of Zen 60. Nor is the Bright Mirror a stand. 300 n. 300 n. Take heed to keep it always clean. The mind is the stand of a bright mirror. (The Golden Age of Zen 60.5)
. Where can the dust itself collect? Hui-neng Gâthâs of Shen-hsiu (神秀 Jinshû) and Hui-neng (慧能 Enõ) The body is the tree of enlightenment. The mirror bright is nowhere shining. Wipe it constantly and with ever-watchful diligence.
And the mind to a mirror bright. And let no dust settle on it. Clean it diligently every time. then. The mirror is inherently formless. And the mind like a clear mirror stand. Time and again wipe it diligently. On what. thing— never let the dust and grime collect! (Zen: Tradition and Transition 127) Wisdom never had a tree. Carefully we cleanse them hour by hour Lest dust should fall upon them. Nor yet a mirror bright. And the clear mirror not a stand. Wherefore can dust alight? Neither is there Bodhi-tree. There is originally nothing.The body is the Bodhi tree. the bright mirror lacks a stand. The mind is like the mirror bright. At all times take care to keep it polished. Enlightenment is basically not a tree. Every now and then dust and polish it. Fundamentally there is not a single thing— Don't let it gather dust. The mind not a mirror bright. Since in reality all is void. (The Complete Book of Zen 81) The body is the tree of wisdom. Buddha nature is always tranquil. the mind a bright mirror in its stand. Whereon can the dust fall?
. Where can dust collect? (Transmission of Light 140-1) The body is the bodhi-tree. Bodhi by nature is no tree. The mind is like a mirror. (The Spirit of Zen 37) The body is the tree of enlightenment. Do not ever let dust alight. can the dust settle? (Two Zen Classics 160-1) The body is like unto the Bodhi-tree. Fundamentally there is not a single where could the dust and grime collect? Bodhi is actually not a tree.
1282-1337) (Manual of Zen Buddhism 148)
Bright Pearl There is a bright pearl within me. know no device My thoughts are not suppressed: The objective world ever stirs the mind. Master Yueh of Ch'a-ling (茶陵郁) (The Golden Age of Zen 248.7)
.Gathas of Wo-lun and Hui-neng I. Where the wheel turns. And daily matures my Enlightenment! Wo-lun I. The void gnashes its teeth. Wo-luan. The Bodhi tree grows daily in him. 322 n. No situation can stir his mind. Death verse of Shûhõ Myõchõ (宗峰妙超. The sword is ever kept sharpened. Shining through all the mountains and rivers. the dust is gone and the light radiates. 302 n. Hui-neng. know a device Whereby to blot out all my thoughts: The objective world no more stirs the mind. In what way can the Bodhi tree grow? Hui-neng From Hui-neng's T'an-ching (The Golden Age of Zen 81.33)
Emptiness Gnashing its Teeth Buddhas and patriarchs cut to pieces. Buried for a long time under dust. titled Daitõ Kokushi. And what is the use of maturing Enlightenment?
From Hui-neng's T'an-ching (Essays in Zen Buddhism – First Series 225) Wo-Lun possesses a special aptitude: He can cut off all thoughts. His mind responds to all situations.
Hui-neng has no special aptitude: He does not cut off any thoughts. Today.
This morning the dusty veil is off and restored is its lustre. the moon brightens over the ocean. Long buried it was underneath worldly worries. A verse that master Hsueh-t'ou Ch'ung-hsien wrote for a disciple One. it is here in this wave
. (Essays in Zen Buddhism – Second Series 211)
Between Heaven and Earth The spring mountains covered with layers of most variegated colors. and restored its lustre. Illuminating rivers and mountains and ten thousand things. What you search for cannot be grasped. five. Looking for the moon. three. seven. Ch'an master Hsüeh-t'ou Ch'ung-hsien (雪竇重顯 Secchõ Jûken. the moon brightens over the ocean. it is here in this wave and the next. As the night deepens.I have one jewel shining bright. As the night deepens. three. (Essays in Zen Buddhism – First Series 250) I have one jewel shining bright. The black dragon's jewel is found in every wave. Standing by himself between heaven and earth. Long buried it was under worldly worries. The black dragon's jewel is found in every wave. Illuminating the blue mountains in endless undulations. Looking for the moon. This morning the dusty veil is off. five. 980-1052) (Zen and Japanese Culture 298)
The Essence One. Facing infinitude of beings. What you search for cannot be grasped. And the spring streams fancifully laden with the reflecting images. seven.
six. I-huai of T'ien-i (Essays in Zen Buddhism – Second Series 206)
Detached Be detached. Or fine robes. Though the joy in getting them is only fleeting. Ridding themselves of illusion with a calm mind. He has carried away the gem from the dragon's jaws. Monks. be detached! Be thoroughly detached! What then? The pine is green. Their daily actions being one with the Way. And white is the snow. seven Yes. two. Great Matter Publications. and bedding. They leave behind the world of illusion. They experience a joy that is beyond that of heaven. someone stands there on one leg. Quietly realizing enlightenment. many thousand feet high is the mountain peak. and lo. Gathering all together to listen To the countless Buddhist teachings. beg for food in humble robes. three. With their Wisdom-eye opened They realize the essence of the Law.and the next. And Vimalakîrti's secrets he holds in one word. Author unknown (The Essentials of Zen Buddhism 237) Monks sit peacefully among the trees. five. seats. They are untiring in their quest. Bodhisattva Nâgârjuna From Treasury of Eyes of True Teaching (Shõbõ Genzõ 正法眼藏) of Dõgen (Zen Master Dogen 69-70)
. Quietly enveloped in enlightenment's Wisdom. however. 1996)
Huai's Poem of Enlightenment One. Laymen seek fame and profit. (Translated by Yasuda Joshu Roshi and Anzan Hoshin Roshi. four. from Cooking Zen.
Do not rely on others. you must forget the words: This is the simple way to approach the Tao. (Muscle/Tendon Changing and Marrow/Brain Washing Chi Kung 24)
Three Mysteries The three mystical doors and the three essential points Are in actuality hard to divide and distinguish. A set of ill-smelling skeleton! What is the use of toiling and moiling so? A gâthâ by Hui-neng. Rely on the Dharma. Zen Calligraphy 31)
Poem on Bodhidharma Others are revolted. I am unmoved. I move only in my own way. Do not rely on anything other than Dharma. one sits up and lies not. one lies and sits not. T'an-ching (Essays in Zen Buddhism – First Series 216)
. If you get the idea. Hearing the wisdom of sages.Light Itself Dwell! You are Light itself. Gripped by desires. 317 n. 947-1024) (The Golden Age of Zen 209-10. Ch'an master Fen-yang Shan-chao (汾陽善昭 Funnyõ Zenshõ. Rely on yourself. The Dharma is the Light. I am unmoved. the chrysanthemums bloom afresh. A Pali verse (Zen Word.45)
Dead Man's Zazen While living. All phenomena are clearly comprehended in one sentence: At the feast of Double-Nine. I am unmoved. When dead.
38) A living man who sits and does not lie down. a set of stinking bones! What has it to do with the great lesson of life? (The Golden Age of Zen 82. The skull is broken to pieces. The norm lasting for ever more. and awakened I am from the dream! Tu-feng Chi-shan's stanza. Buy no dust is stirred: The moonlight penetrates deep in the bottom of the pool. Ch'an master P'ing-t'ien P'u-an (平田普岸 Heiden Fugan)
Quietitude Here rules an absolute quietness. a roaring thunder-clap! A noise that shakes the earth. and lo. all doings subside. For him who entereth this gate. A dead man who lies down and does not sit! After all these are just dirty skeletons. 302 n.2)
. In both cases. one lies down without sitting up. from Chu-hung's Biographies of the Famous Zen Masters of Ming (Essays in Zen Buddhism – Second Series 133 n. (The Way of Zen 111. no learning.When alive. Just a touch. But no trace is left in the water. 218 hh) The Essence The bamboo shadows are sweeping the stairs. one keeps sitting without lying down: When dead. No reasoning. and all silence. Author unknown (Essays in Zen Buddhism – First Series 352) Beyond the Gate The celestial radiance undimmed.
I now go on alone. I was far from reaching it. Now I go by myself. And I am not itself. It is just I myself. One should understand in this way To merge with suchness as is. (Transmission of Light 167)
. I now go on alone— Everywhere I encounter It. I can be as I am. Or you'll be estranged from yourself.One with It Long seeking it through others. Ch'an master Tung-shan Ling-chia (洞山良价 Tõsan Ryõkai. I meet it everywhere. It now is me. I now am not It. Finding I meet It everywhere. Or you will be estranged from self. (Transmission of Light 38) Don't seek from others. I now am not It. Understanding this way. 807-869) (Two Zen Classics 267) Do not seek from another. One must understand in this way To merge with being as is. It now is I.
The Song of Pan Kou Contentment As the pines grew old and the clouds idled He found boundless contentment within himself. 40) Old Pan Kou Old Pan Kou knows nothing about time and nothing about space has well. His life is self-natured and self-sufficient. preface to The Record of Lin-chi (Lin-chi Lu 臨済録/Rinzairoku) (Zen Word. Death verse of Zen master Nanpo Jõmyõ (titled Daiõ Kokushi 大應國師. Japan. He needs to ask for nothing outside of his own being. The world has never been made by any special desing. When his mind starts to think. the world starts to move. Swifter even than a lightning flash.A Death Verse I rebuke the wind and revile the rain. I do not know the Buddhas and patriarchs. Zen Calligraphy 127)
. Babo. 1235-1308) (Zen Buddhism: A History. Neither has an end ever been put to it. My single activity turns in the twinkling of an eye. The genesis of the world is the exercise of his mind.
But when I patch it. I have harmonized three houses into one big family! Bodhisattva Shan-hui (善慧). a Buddhist cassock.23)
. Both mind and objects being forgotten. My surplice always appears torn and dirty. When the dirt is removed.Mind and Senses The mind is an organ of thought and objects are set against it: The two are like marks on the surface of the mirror. the light begins to shine. Yung-chia Hsüan-chüeh (永嘉玄覺 Yõka Genkaku) (The Essentials of Zen Buddhism 236) Free Spirit Every day I'm either in a wine shop or a brothel. it smells so sweet. Ch'an master Tao-chi (Lust for Enlightenment 92) Three Teachings into One With a Taoist cap. Ultimate Nature reveals itself true. A free-spirited monk who is hard to fathom. better known as Fu Ta-shih (傅大士) (497-?) (The Golden Age of Zen 254. and a pair of Confucian shoes. 322 n.
sleep. naught save the deed is found. Haste thee not. Visuddhimagga (chapt. H. This is our world. Dõka (way song/poem) by Zen master Ikkyû Sojun (一休宗純) (The Way of Zen 162)
Selflessness Misery only doth exist. Universal Mind" is another name for Amitâbha Buddha) This is Our World We eat. The Path exists. No doer is there. Dõgen (Zen Word.Autumn Wind On leaf and grass Awaiting the morning sun The dew melts quickly away. To learn the self is to forget the self. Zen Calligraphy 23) ("Endless dimension. Allowing it all to come to me Brings peace. 72) Forgetting the Self To learn Buddha Dharma is to learn the self. and get up. Universal Mind. Japan.
. O autumn wind Who dost now stir in the fields! A verse (on'uta 御歌) composed by Dõgen Kigen (道元希玄 1200-1253) shortly before his death (Zen Buddhism: A History. excrete. none miserable. but not the traveller on it.C. Nirvâna is. 16) Trs. Warren (Essays in Zen Buddhism – Second Series 311)
Chasing after the world Brings chaos. To forget the self is to become one with endless dimension. but not the man who seeks it. All we have to do after that– Is to die.
. Birds sing. who has been enlightened by sacred prayers and scriptures.The greatest gift to others is to freely relinquish yourself. past or present. However only those who have previously planted wisdom – seeds will be able to continuously see it. Unencumbered by ideas. (Dogen) I have not heard of a single Buddha. the enlightened see the one Reality. (Hui Neng) It is present everywhere. There is nothing it does not contain. we experience duality in life. the blossoms have fallen. (Bassui) The wind has settled. the mountains grow dark – This is the wondrous power of Buddhism. (Bodidharma) Summer grasses: all that remains of great soldiers’ imperial dreams (Basho) Confused by thoughts.