Compassion

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How Grass and Trees Become Enlightened

During the Kamakura period, Shinkan studied Tendai six years and then studied Zen seven years; then he went to China and contemplated Zen for thirteen years more.

When he returned to Japan many desired to interview him and asked obscure questions. But when Shinkan received visitors, which was infrequently, he seldom answered their questions.

One day a fifty-year-old student of enlightenment said to Shinkan: “I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange.”

“Of what use is it to discuss how grass and trees become enlightened?” asked Shinkan. “The question is how you yourself can become so. Did you even consider that?”

“I never thought of it that way,” marveled the old man.

“Then go home and think it over,” finished Shinkan.

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New Year’s Eve with Ajahn Brahm | 31 December 2024

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donotdestroy:

“The true purpose [of Zen] is to see things as they are, to observe things as they are, and to let everything go as it goes.”

— Shunryu Suzuki

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donotdestroy:

“The true purpose [of Zen] is to see things as they are, to observe things as they are, and to let everything go as it goes.”

— Shunryu Suzuki

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The Gates of Paradise

donotdestroy:

A soldier named Nobushige came to Hakuin, and asked: “Is there really a paradise and a hell?”

“Who are you?” inquired Hakuin.

“I am a samurai,” the warrior replied.

“You, a soldier!” exclaimed Hakuin. “What kind of ruler would have you as his guard? Your face looks like that of a beggar.”

Nobushige became so angry that he began to draw his sword, but Hakuin
continued: “So you have a sword! Your weapon is probably much too dull
to cut off my head.”

As Nobushige drew his sword Hakuin remarked: “Here open the gates of hell!”

At these words the samurai, perceiving the master’s discipline, sheathed his sword and bowed.

“Here open the gates of paradise,” said Hakuin.

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“Forgiveness does not mean you erase the past, or forget what has happened. It doesn’t even mean the other person will change his behavior – you cannot control that. All it means is that you are letting go of the anger and pain, and moving on to a better place.”

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“Several studies have shown that wealth may be at odds with empathy and compassion. Research published in the journal Psychological Science found that people of lower economic status were better at reading others’ facial expressions—an important marker of empathy—than wealthier people. ‘A lot of what we see is a baseline orientation for the lower class to be more empathetic and the upper class to be less [so],’ study co-author Michael Kraus told Time. ‘Lower-class environments are much different from upper-class environments. Lower-class individuals have to respond chronically to a number of vulnerabilities and social threats. You really need to depend on others so they will tell you if a social threat or opportunity is coming, and that makes you more perceptive of emotions.’ While a lack of resources fosters greater emotional intelligence, having more resources can cause bad behavior in its own right. UC Berkeley research found that even fake money could make people behave with less regard for others. Researchers observed that when two students played Monopoly, one having been given a great deal more Monopoly money than the other, the wealthier player expressed initial discomfort, but then went on to act aggressively, taking up more space and moving his pieces more loudly, and even taunting the player with less money.”

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FORGIVENESS AND COMPASSION.
Let People see the light in You.

Learn to FAST..
We’re Fasting Now.

Peace and Blessings !! pic.twitter.com/MmIOk5WZFJ

— Redman (@therealredman) December 4, 2023

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The Stone Mind

Hogen, a Chinese Zen teacher, lived alone in a small temple in the country. One day four traveling monks appeared and asked if they might make a fire in his yard to warm themselves.

While they were building the fire, Hogen heard them arguing about subjectivity and objectivity. He joined them and said: There is a big stone. Do you consider it to be inside or outside your mind?’

One of the monks replied: ‘From the Buddhist viewpoint everything is an objectification of mind, so I would say that the stone is inside my mind.’

‘Your head must feel very heavy’, observed Hogen. ‘if you are carrying around a stone like that in your mind.’ 

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44. The Thief Who Became a Disciple

One evening as Shichiri Kojun was reciting sutras a thief with a sharp sword entered, demanding either money or his life.

Shichiri told him: “Do not disturb me. You can find the money in that drawer.” Then he resumed his recitation.

A little while afterwards he stopped and called: “Don’t take it all. I need some to pay taxes with tomorrow.”

The intruder gathered up most of the money and started to leave. “Thank a person when you receive a gift,” Shichiri added. The man thanked him and made off.

A few days afterwards the fellow was caught and confessed, among others, the offence against Shichiri. When Shichiri was called as a witness he said: “This man is no thief, at least as far as I am concerned. I gave him money and he thanked me for it.”

After he had finished his prison term, the man went to Shichiri and became his disciple.

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Sour Miso

The cook monk Dairyo, at Bankei’s monastery, decided that he would take good care of his old teacher’s health and give him only fresh miso, a paste of soy beans mixed with wheat and yeast that often ferments. Bankei, noticing that he was being served better miso than his pupils, asked: “Who is the cook today?”

Dairyo was sent before him. Bankei learned that according to his age and position he should eat only fresh miso. So he said to the cook: “Then you think I shouldn’t eat at all.” With this he entered his room and locked the door.

Dairyo, sitting outside the door, asked his teacher’s pardon. Bankei would not answer. For seven days Dairyo sat outside and Bankei within.

Finally in desperation an adherent called loudly to Bankei: “You may be all right, old teacher, but this young disciple here has to eat. He cannot go without food forever!”

At that Bankei opened the door. He was smiling. He told Dairyo: “I insist on eating the same food as the least of my followers. When you become the teacher I do not want you to forget this.”

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Temper

A Zen student came to Bankei and complained: “Master, I have an ungovernable temper. How can I cure it?”

“You have something very strange,” replied Bankei. “Let me see what you have.”

“Just now I cannot show it to you,” replied the other.

“When can you show it to me?” asked Bankei.

“It arises unexpectedly,” replied the student.

“Then,” concluded Bankei, “it must not be your own true nature. If it were, you could show it to me at any time. When you were born you did not have it, and your parents did not give it to you. Think that over.”