SEEDS OF AWAKENING: THE SONGS OF THE MASTER

A quotation I recently discovered in Dr J. In a succinct explanation of the Language of Light, it proposes that it is the frequency of the sacred words themselves that carries the power:. They also provide the sound vibrations of greeting and protection…To place these ancient energy words into English, modern Indo-European languages or some other language, would deprive consciousness of a direct experience with the power of the sacred language.

Transposing these words would cause them to lose their energy pulse, which is similar to the symphonic song of a musical masterpiece transposed out of its original key into a strange cacophony. In the year I was asked to take another grand leap of faith and start sharing the healing Light Language frequencies with others. How can I possibly explain what this language is or where it comes from?

1. .
2. Chambers Card Games;
3. 證道歌 Zhengdao ge: Cseng-tao ko / Az azonnali felébredés éneke!
4. ;

A clear and direct answer came in meditation. The design for my logo was given to me also — a graphic representing the Holy of Holies of the temple of the Divine Feminine, with a large diamond in the centre. The logo itself would be a visual activator, symbolising the Divine Feminine energies I was bringing through. Many extraordinary experiences combined with information via several clairvoyant healers, revealed that I had a powerful connection to the star system Sirius. My choice to be on the Earth plane at this time it seemed, was to assist with the activation and awakening of human consciousness.

Far fetched as this may sound, these insights served to give me a clear context for the extra-terrestrial Language of Light. Clients also began to verify that the Language of Light was indeed the root of all language. People from many different nationalities told me they recognised words from their own mother tongue — Hebrew, Japanese, Italian, Greek, Arabic and more. Clear evidence presented too that I was not the only temporary visitor to Planet Earth! The power of the Light Language Sirian songs completely astounded me. Many people would burst into tears instantaneously upon hearing them, describing their huge sense of relief that someone finally understood them.

Increasingly now, people see numerical or geometric codes descend before their eyes or tumble through their body. Other people feel their whole being vibrating, pulsing and emanating Light, and many experience physical and emotional and spiritual healing. Each person is affected in a unique and individual way.

For many years I was kept in isolation from others of my kind. And when I did begin to make connections with members of my soul family it was joyous! Fellow Starseeds whose experiences reflected aspects of my own journey, and wonderful books of channelled information began to appear in my life. These all served to strengthen my own knowing that something remarkable was happening on our Earth, and that we have many Galactic helpers watching over and assisting us.

Two of these fellow Starseeds Soltec and Toltec, along with four others, were part of the advance guard of Language of Light decoders. The group were made aware they had been Egyptian scribes in a common past life, when they had first etched the Star Language symbols on the walls of an underground temple. The challenge in this lifetime was for them to recall that information and manifest it again now, as part of the unfoldment of planetary Ascension. Because these Star Languages comprise a spiritual technology originating from higher dimensions, the results are not limited by the physicality of the 3rd dimension.

The symbols are pre-encoded with insights and information pertinent to our personal and planetary Ascension. An English translation of the symbols is provided in the accompanying Star Language Codex. Here is an example of a written Light Language script. Australian Starseed Tracey Joel, downloads complex Geometric drawings and written scripts.

The timing of the activation for people seems to be specifically pre-ordained. I believe this is a form of advanced sound technology. When working with crystals my body knows exactly what to do with them, just as it seems to instinctively know the rituals and ways of ancient ceremony. How can this be? Where does this knowledge come from? I believe we all have the ability to tap into the collective unconscious, and specifically into the ancestral knowledge of our own genetic line. A critical factor in unlocking these hidden gifts and abilities is openness and Trust.

Recently, I feel that larger pieces of the jigsaw are beginning to slot into place. This is a higher form of order and design than the hexagonal water crystals that you see…it is the sacred geometry of your evolution into light beings. It is important to understand how the cosmometry of light flowing into your beings at this time in your personal and planetary evolution carries an inscription of the higher vibration that is translated into geometric codes and transmitted through the cells of your being — into the DNA — via your cellular bio-water.

You shall feel the love of Sirius through the waters of your body and through your emotions. For understand, Spirit communicates to you through feeling and you feel the communication firstly in your soul. The Language of Light seems to have a crucial role to play in helping us negotiate the quantum shift we are experiencing. Many seers have spoken about the reconnection of the twelve strands of DNA, the activation of our Pineal Gland, and the expansion of our consciousness through the awakening of the parts of our brain that have been lying dormant. If this is true, it gives further credence to the transformative qualities of the Language of Light.

According to the Mayan Calendar, we have now entered the Galactic age. Mayan teacher Jose Arguelles refers to our entry into the Galactic arena:. Author Mary Rodwell, Principal of ACERN, almost daily sees the influence of our star brothers, and how both they and the Language of Light are part of an evolutionary transformation that can no longer be ignored.

The communication can be astral or physical. Many understand this as a Universal language or a language of light. For walking is Zen, sitting is Zen, Whether talking or remaining silent, whether moving or standing quiet, the Essence itself is ever at ease; Even when greeted with swords and spears it never loses its quiet way, So with poisonous drugs, they fail to perturb its serenity. Our Master, [Sakyamuni], anciently served Dipankara the Buddha, And again for many kalpas disciplined himself as an ascetic called Kshanti. But ever since my realization of No-birth, which quite abruptly came on me, Vicissitudes of fate, good and bad, have lost their power over me.

Far away in the mountains I live in an humble hut; High are the mountains, thick the arboreous shades, and under an old pine-tree I sit quietly and contentedly in my monkish home; Perfect tranquillity and rustic simplicity rules here. When you are awakened [to the Dharma], all is understood, no strivings are required; Things of the samskrita [1] are not of this nature; Charity practised with the idea of form rupa may result in a heavenly birth, But it is like shooting an arrow against the sky, When the force is exhausted the arrow falls on the ground. Similarly, [when the heavenly reward comes to an end], the life that follows is sure to be one of fortune.

Is it not far better then to be with Reality which is asamskrita and above all strivings, And whereby one instantly enters the stage of Tathagatahood? According to Buddhist philosophy, existence is divided into two groups, samskrita and asamskrita. The samskrita applies to anything that does any kind of work in any possible manner, while the asamskrita accomplishes nothing. Of this class are space regarded as a mode of reality, Nirvana, and nonexistence owing to lack of necessary conditions.

Only let us take hold of the root and not worry about the branches; It is like a crystal basin reflecting the moon, And I know now what this mani -gem is, Whereby not only oneself is benefited but others, inexhaustibly; The moon is serenely reflected on the stream, the breeze passes softly through the pines, Perfect silence reigning unruffled-what is it for? The morality-jewel inherent in the Buddha-nature stamps itself on the mind-ground [of the enlightened one]; Whose robe is cut out of mists, clouds, and dews, Whose bowl anciently pacified the fiery dragons, and whose staff once separated the fighting tigers; Listen now to the golden rings of his staff giving out mellifluous tunes.

These are not, however, mere symbolic expressions, devoid of historical contents; Wherever the holy staff of Tathagatahood moves, the traces are distinctly marked. He neither seeks the true nor severs himself from the defiled, He clearly perceives that dualities are empty and have no reality, That to have no reality means not to be one-sided, neither empty nor not-empty, For this is the genuine form of Tathagatahood. The Mind like a mirror is brightly illuminating and knows no obstructions, It penetrates the vast universe to its minutest crevices; All its contents, multitudinous in form, are reflected in the Mind, Which, shining like a perfect gem, has no surface, nor the inside.

Emptiness negatively defined denies a world of causality, All is then in utter confusion, with no orderliness in it, which surely invites evils all around; The same holds true when beings are clung to at the expense of Emptiness, For it is like throwing oneself into a flame, in order to avoid being drowned in the water. When one attempts to take hold of the true by abandoning the false, This is discrimination and there are artificialities and falsehoods; When the Yogin, not understanding [what the Mind is], is given up to mere discipline, He is apt, indeed, to take an enemy for his own child.

That the Dharma-materials are destroyed and merit is lost, Comes in every case from the relative discriminatory mind; For this reason Zen teaches to have a thorough insight into the nature of Mind, When the Yogin abruptly by means of his intuitive power realizes the truth of No-birth. A man of great will carries with him a sword of Prajna, Whose flaming Vajra-blade cuts all the entanglements of knowledge and ignorance; It not only smashes in pieces the intellect of the philosophers But disheartens the spirit of the evil ones.

He causes the Dharma-thunder to roar, he beats the Dharma-drum, He raises mercy-clouds, he pours nectar-showers, He conducts himself like the lordly elephant or dragon and beings innumerable are thereby blessed, The three Vehicles and the five Families are all equally brought to enlightenment. Hini the herb grows on the Himalaya where no other grasses are found, And the crows feeding on it give the purest of milk, and this I always enjoy.

One Nature, perfect and pervading, circulates in all natures; One Reality, all comprehensive, contains within itself all realities; The one moon reflects itself wherever there is a sheet of water, And all the moons in the waters are embraced within the one moon; The Dharma-body of all the Buddhas enters into my own being, And my own being is found in union with theirs. In one stage are stored up all the stages; [Reality] is neither form, nor mind, nor work; Even before fingers are snapped, more than eighty thousand holy teachings are fulfilled; Even in the space of a second the evil karma of three asamkhyeya kalpas is destroyed; Whatever propositions are made by logic are no [true] propositions, For they stand in no intrinsic relation to my inner Light.

You cannot take hold of it, nor can you get rid of it; While you can do neither, it goes on its own way; You remain silent and it speaks; you speak and it is silent; The great gate of charity is wide open with no obstructions whatever before it. Should someone ask me what teaching I understand, I tell him that mine is the power of Mahaprajna; Affirm it or negate it as you like-it is beyond your human intelligence; Walk against it or along with it, and Heaven knows not its whereabouts. Mahakashyapa was the first, leading the line of transmission; Twenty-eight Fathers followed him in the West; The Lamp was then brought over the sea to this country; And Bodhidharma became the First Father here: His mantle, as we all know, passed over six Fathers, And by them many minds came to see the Light.

Even the true need not be [specifically] established, as to the false none such have ever been in existence; When both being and non-being are put aside, even non-emptiness loses its sense; The twenty forms of Emptiness are not from the first to be adhered to; The eternal oneness of Tathagatahood remains absolutely the same. The mind functions through the sense-organs, and thereby an objective world is comprehended-- This dualism marks darkly on the mirror; When the dirt is wiped off, the light shines out; So when both the mind and the objective world are forgotten, the Essence asserts its truth.

The mind is the author of all works and the body the sufferer of all ills; Do not blame others plaintively for what properly belongs to you; If you desire not to incur upon yourself the karma for a hell, Cease from blaspheming the Tathagata-wheel of the good Dharma. There are no inferior trees in the grove of sandalwoods, Among its thickly-growing primeval forest lions alone find their abode; Where no disturbances reach, where peace only reigns, there is the place for lions to roam; All the other beasts are kept away, and birds do not fly in the vicinity.

It is only their own cubs that follow their steps in the woods, When the young ones are only three years old, they roar. How can jackals pursue the king of the Dharma? With all their magical arts the elves gape to no purpose. The perfect "abrupt" teaching has nothing to do with human imagination; Where a shadow of doubt is still left, there lies the cause for argumentation; My saying this is not the outcome of my egotism, My only fear is lest your discipline lead you astray either to nihilism or positivism. Since early years I have been eagerly after scholarly attainment, I have studied the sutras and sastras and commentaries, I have been given up to the analysis of names and forms, and never known what fatigue meant; But diving into the ocean to count up its sands is surely an exhausting task and a vain one; The Buddha has never spared such, his scoldings are just to the point, For what is the use of reckoning the treasures that are not mine?

All my past achievements have been efforts vainly and wrongly applied-I realize it fully now, I have been a vagrant monk for many years to no end whatever. When the notion of the original family is not properly understood, You never attain to the understanding of the Buddha's perfect "abrupt" system; The two Vehicles exert themselves enough, but lack the aspirations [of the Bodhisattva]; The philosophers are intelligent enough but wanting in Prajna; [As to the rest of us] they are either ignorant or puerile; They take an empty fist as containing something real, and the pointing finger for the object pointed; When the finger is adhered to as the moon itself, all their efforts are lost; They are indeed idle dreamers lost in a world of senses and objects.

The Tathagata is interviewed when one enters upon a realm of no-forms, Such is to be really called a Kwanjizai Avalokitesvara When this is understood, the karma-hindrances are by nature empty; When not understood, we all pay for the past debts contracted. A royal table is set before the hungry, but they refuse to eat; If the sick turn away from a good physician, how are they cured? Practise Zen while in a world of desires, and the genuine power of intuition is manifested; When the lotus blooms in the midst of a fire, it is never destroyed. Yuse Yung-shih the Bhikshu[1] was an offender in one of the gravest crimes, but when he had an enlightened insight into No-birth He instantly attained to Buddhahood and is still living in another world.

The doctrine of fearlessness is taught as loudly as a lion roars: What a pity that confused minds inflexibly hardened like leather Understand only that grave offences are obstructions to Enlightenment, And are unable to see into the secrets of the Tathagata's teaching. Anciently, there were two Bhikshus, the one committing murder and the other a carnal offence: Upali's insight was like that of the glowworm, and ended only in tightening the knots of offence; But when they were instantly enlightened by the wisdom of Vimalakirti, Their griefs and doubts melted away like the frost and snow before the blazing sun.

The power of incomprehensible emancipation Works wonders as innumerable as the sands of the Ganga and knows no limits; [To him] the four kinds of offerings are most willingly made, By him thousands of pieces of gold are disbursed without involving anybody in debts; The bones may be crushed to powders, the body cut up to pieces, and yet we cannot repay him enough for what he does for us; Even a phrase [issuing from him] holds true for hundreds of thousands of kotis of kalpas. He is the Dharma-king deserving the highest respect; The Tathagatas, as many in number as the Ganga-sands, all testify to the truth of his attainment; I now understand what this mani jewel is, And know that all those who accept it in faith are in correspondence [with it].

As to seeing it, the seeing is clear enough, but no objects are here to be seen, Not a person here, nor the Buddha; Chiliocosms numberless are mere bubbles in the ocean, All the sages and worthies are flashes of lightning. However rapidly revolves the iron-wheel over my head, The perfect brightness of Dhyana and Prajna in me is never effaced; The sun may turn cold.

The elephant-carriage steadily climbs up the steepest hill, Before whose wheels how can the beetle stand? The great elephant does not walk on the hare's lane, Supreme Enlightenment goes beyond the narrow range of intellection; Cease from measuring heaven with a tiny piece of reed; If you have no insight yet, I will have the matter settled for you. Its authorship is traditionally attributed to Yung-chia Hsuan-chueh [Yongjia Xuanjue] - one of the most gifted teachers of the Ch'an Zen school during the T'ang Dynasty China.

Eno and Dharma brother to such personalities as Ch'ing-yuan Hsing-ssu J. Seigen Gyoshi , Nan-yueh Huai-jang J. Nangaku Ejo , Nan-yang Hui-chung J. Nan'yo Echu and Ho-tse Shen-hui J. Lectures on 'The Song of Enlightenment'. Their translation was subsequently re-printed in a book: Daily Sutras for Chanting and Recitation.

Matthew Ciolek 19 November There is the leisurely one, Walking the Tao, beyond philosophy, Not avoiding fantasy, not seeking truth. The real nature of ignorance is the Buddha-nature itself; The empty delusory body is the very body of the Dharma. When the Dharma body awakens completely, There is nothing at all. The source of our self-nature Is the Buddha of innocent truth. Mental and physical reactions come and go Like clouds in the empty sky; Greed, hatred, and ignorance appear and disappear Like bubbles on the surface of the sea.

When we realize actuality, There is no distinction between mind and thing And the path to hell instantly vanishes. If this is a lie to fool the world, My tongue may be cut out forever. Once we awaken to the Tathagata-Zen, The six noble deeds and the ten thousand good actions Are already complete within us. In our dream we see the six levels of illusion clearly; After we awaken the whole universe is empty. No bad fortune, no good fortune, no loss, no gain; Never seek such things in eternal serenity.

For years the dusty mirror has gone uncleaned, Now let us polish it completely, once and for all. If we are truly not-born, We are not un-born either.

Dharma Seed - James Baraz's Dharma Talks

Ask a robot if this is not so. How can we realize ourselves By virtuous deeds or by seeking the Buddha? Release your hold on earth, water, fire, wind; Drink and eat as you wish in eternal serenity. All things are transient and completely empty; This is the great enlightenment of the Tathagata. Transience, emptiness and enlightenment -- These are the ultimate truths of Buddhism; Keeping and teaching them is true Sangha devotion.

Cut out directly the root of it all, -- This is the very point of the Buddha-seal. I can't respond to any concern about leaves and branches. People do not recognize the Mani-jewel. Living intimately within the Tathagata-garbha, It operates our sight, hearing, smell, taste, sensation, awareness; And all of these are empty, yet not empty. The rays shining from this perfect Mani-jewel Have the form of no form at all.

Clarify the five eyes and develop the five powers; This is not intellectual work, -- just realize, just know. It is not difficult to see images in a mirror, But who can take hold of the moon in the water? Always working alone, always walking alone, The enlightened one walks the free way of Nirvana With melody that is old and clear in spirit And naturally elegant in style, But with body that is tough and bony, Passing unnoticed in the world.

We know that Shakya's sons and daughters Are poor in body, but not in the Tao. In their poverty, they always wear ragged clothing, But they have the jewel of no price treasured within. This jewel of no price can never be used up Though they spend it freely to help people they meet. Dharmakaya, Sambogakaya, Nirmanakaya, And the four kinds of wisdom Are all contained within. The eight kinds of emancipation and the six universal powers Are all impressed on the ground of their mind. The best student goes directly to the ultimate, The others are very learned but their faith is uncertain.

Remove the dirty garments from your own mind; Why should you show off your outward striving? Some may slander, some may abuse; They try to set fire to the heavens with a torch And end by merely tiring themselves out. I hear their scandal as though it were ambrosial truth; Immediately everything melts And I enter the place beyond thought and words. When I consider the virtue of abusive words, I find the scandal-monger is my good teacher.

If we do not become angry at gossip, We have no need for powerful endurance and compassion. To be mature in Zen is to be mature in expression, And full-moon brilliance of dhyana and prajna Does not stagnate in emptiness. Not only can I take hold of complete enlightenment by myself, But all Buddha-bodies, like sands of the Ganges, Can become awakened in exactly the some way.

The incomparable lion-roar of doctrine Shatters the brains of the one hundred kinds of animals. Even the king of elephants will run away, forgetting his pride; Only the heavenly dragon listens calmly, with pure delight. I wandered over rivers and seas, crossing mountains and streams, Visiting teachers, asking about the Way in personal interviews; Since I recognized the Sixth Founding Teacher at Ts'ao Ch'i, I know what is beyond the relativity of birth and death.

Walking is Zen, sitting is Zen; Speaking or silent, active or quiet, the essence is at peace. Even facing the sword of death, our mind is unmoved; Even drinking poison, our mind is quiet. Many births, many deaths; I am serene in this cycle,--there is no end to it. Since I abruptly realized the unborn, I have had no reason for joy or sorrow At any honor or disgrace. I have entered the deep mountains to silence and beauty; In a profound valley beneath high cliffs, I sit under the old pine trees. Zazen in my rustic cottage Is peaceful, lonely, and truly comfortable.

When you truly awaken, You have no formal merit. In the multiplicity of the relative world, You cannot find such freedom. Self-centered merit brings the joy of heaven itself, But it is like shooting an arrow at the sky; When the force is exhausted, it falls to the earth, And then everything goes wrong. Why should this be better Than the true way of the absolute, Directly penetrating the ground of Tathagata? Just take hold of the source And never mind the branches. It is like a treasure-moon Enclosed in a beautiful emerald. Now I understand this Mani-jewel And my gain is the gain of everyone endlessly.

The moon shines on the river, The wind blows through the pines,-- Whose providence is this long beautiful evening? The Buddha-nature jewel of morality Is impressed on the ground of my mind, And my robe is the dew, the fog, the cloud, and the mist. A bowl once calmed dragons And a staff separated fighting tigers; The rings on this staff jingle musically.

The form of these expressions is not to be taken lightly; The treasure-staff of the Tathagata Has left traces for us to follow. The awakened one does not seek truth-- Does not cut off delusion. Truth and delusion are both vacant and without form, But this no-form is neither empty nor not empty; It is the truly real form of the Tathagata.

The Language of Light – A Personal Journey

The mind-mirror is clear, so there are no obstacles. Its brilliance illuminates the universe To the depths and in every grain of sand. Multitudinous things of the cosmos Are all reflected in the mind, And this full clarity is beyond inner and outer. To live in nothingness is to ignore cause and effect; This chaos leads only to disaster. The one who clings to vacancy, rejecting the world of things, Escapes from drowning but leaps into fire. Holding truth and rejecting delusion-- These are but skillful lies. Students who do zazen by such lies Love thievery in their own children.

They miss the Dharma-treasure; They lose accumulated power; And this disaster follows directly upon dualistic thinking. So Zen is the complete realization of mind, The complete cutting off of delusion, The power of wise vision penetrating directly to the unborn. Students of vigorous will hold the sword of wisdom; The prajna edge is a diamond flame. It not only cuts off useless knowledge, But also exterminates delusions. They roar with Dharma-thunder; They strike the Dharma-drum; They spread clouds of love, and pour ambrosial rain. Their giant footsteps nourish limitless beings; Sravaka, Pratyeka, Bodhisattva--all are enlightened; Five kinds of human nature all are emancipated.

High in the Himalayas, only fei-ni grass grows. Here cows produce pure and delicious milk, And this food I continually enjoy. One complete nature passes to all natures; One universal Dharma encloses all Dharmas. One moon is reflected in many waters; All the water-moons are from the one moon. The Dharma-body of all Buddhas has entered my own nature, And my nature becomes one with the Tathagata. One level completely contains all levels; It is not matter, mind nor activity. In an instant eighty-thousand teachings are fulfilled; In a twinkling the evil of eons is destroyed.

All categories are no category; What relation have have these to my insight? Beyond praise, beyond blame, -- Like space itself it has no bounds. Right here it is eternally full and serene, If you search elsewhere, you cannot see it. You cannot grasp it, you cannot reject it; In the midst of not gaining, In that condition you gain it. It speaks in silence, In speech you hear its silence. The great way has opened and there are no obstacles.

If someone asks, what is your sect And how do you understand it? I reply, the power of tremendous prajna. People say it is positive; People say it is negative; But they do not know. A smooth road, a rough road -- Even heaven cannot imagine. I have continued my zazen for many eons; I do not say this to confuse you. I raise the Dharma-banner and set forth our teaching; It is the clear doctrine of the Buddha Which I found with my teacher, Hui Neng, Mahakashyapa became the Buddha-successor, Received the lamp and passed it on.

Twenty-eight generations of teachers in India, Then over seas and rivers to our land Bodhi Dharma came as our own first founder, And his robe, as we all know, passed through six teachers here, And how many generations to come may gain the path, No one knows. The truth is not set forth; The false is basically vacant.

Put both existence and non-existence aside, Then even non-vacancy is vacant, The twenty kinds of vacancy have no basis, And the oneness of the Tathagata-being Is naturally sameness. Mind is the base, phenomena are dust; Yet both are like a flaw in the mirror.

When the flaw is brushed aside, The light begins to shine. When both mind and phenomena are forgotten, Then we become naturally genuine. Ah, the degenerate materialistic world! People are unhappy; they find self-control difficult. In the centuries since Shakyamuni, false views are deep, Demons are strong, the Dharma is weak, disturbances are many. People hear the Buddha's doctrine of immediacy, And if they accept it, the demons will be crushed As easily as a roofing tile. But they cannot accept, what a pity! Your mind is the source of action; Your body is the agent of calamity; No pity nor blame to anyone else.

If you don't seek an invitation to hell, Never slander the Tathagata's true teaching. In the sandalwood forest, there is no other tree. Only the lion lives in such deep luxuriant woods, Wandering freely in a state of peace. Other animals and birds stay far away. Just baby lions follow the parent, And three-year-olds already roar loudly. How can the jackal pursue the king of the Dharma Even with a hundred-thousand demonic arts? The Buddha's doctrine of directness Is not a matter for human emotion. If you doubt this or feel uncertain, Then you must discuss it with me.

This is not the free rein of a mountain monk's ego. I fear your training may lead to wrong views Of permanent soul or complete extinction. Being is not being; non-being is not non-being; Miss this rule by a hair, And you are off by a thousand miles. Understanding it, the dragon-child abruptly attains Buddhahood; Misunderstanding it, the greatest scholar falls into hell. From my youth I piled studies upon studies, In sutras and sastras I searched and researched, Classifying terms and forms, oblivious to fatigue.

I entered the sea to count the sands in vain And then the Tathagata scolded me kindly As I read "What profit in counting your neighbor's treasure? If the seed-nature is wrong, misunderstandings arise, And the Buddha's doctrine of immediacy cannot be attained. Shravaka and Pratyeka students may study earnestly But they lack aspiration. Others may be very clever, But they lack prajna. Stupid ones, childish ones, They suppose there is something in an empty fist.

They mistake the pointing finger for the moon. They are idle dreamers lost in form and sensation. Not supposing something is the Tathagata. This is truly called Kwan-Yin, the Bodhisattva who sees freely. When awakened we find karmic hindrances fundamentally empty. But when not awakened, we must repay all our debts. The hungry are served a king's repast, And they cannot eat.

The sick meet the king of doctors; Why don't they recover? The practice of Zen in this greedy world -- This is the power of wise vision.

• The Storyteller (Storyteller Series Book 1);
• Wings of Isis Poetry.
• ;
• IL BIONDINO (I Gialli dellAvvocato Patt Vol. 1) (Italian Edition)!
• Los mejores relatos breves juveniles de la provincia de Alicante 2006 (Spanish Edition).
• A Family of Assassins: Bloodlines;

The lotus lives in the midst of the fire; It is never destroyed. Pradhanashura broke the gravest precepts; But he went on to realize the unborn. The Buddhahood he attained in that moment Lives with us now in our time. The incomparable lion roar of the doctrine! How sad that people are stubbornly ignorant; Just knowing that crime blocks enlightenment, Not seeing the secret of the Tathagata teaching. Two monks were guilty of murder and carnality. Their leader, Upali, had the light of a glow-worm; He just added to their guilt. Vimalakirti cleared their doubts at once As sunshine melts the frost and snow.

The remarkable power of emancipation Works wonders innumerable as the sands of the Ganges. To this we offer clothing, food, bedding, medicine. Ten thousand pieces of gold are not sufficient; Though you break your body And your bones become powder, -- This is not enough for repayment. One vivid word surpasses millions of years of practice. The King of the Dharma deserves our highest respect. Tathagatas, innumerable as sands of the Ganges, All prove this fact by their attainment.

Now I know what the Mani-jewel is: Those who believe this will gain it accordingly. When we see truly, there is nothing at all. There is no person; there is no Buddha. Innumerable things of the universe Are just bubbles on the sea. Wise sages are all like flashes of lightning. However the burning iron ring revolves around my head, With bright completeness of dhyana and prajna I never lose my equanimity. If the sun becomes cold, and the moon hot, Evil cannot shatter the truth.

The carriage of the elephant moves like a mountain, How can the mantis block the road? The great elephant does not loiter on the rabbit's path. Great enlightenment is not concerned with details. Don't belittle the sky by looking through a pipe. If you still don't understand, I will settle it for you. Robert Aitken and Eido Shimano http: Commentary by Jos Slabbert http: Song of Liberation by Yongjia Yoka daishi, d. Anzan Hoshin roshi and Yasuda Joshu Dainen roshi http: Have you ever seen one of the Way?

Beyond action and beyond learning, one is at ease,. One sees the nature of ignorance to be itself Essential Awareness,. Completely realizing the Realm of Reality to be objectless,. The five aggregates arise and decay like aimless clouds, the three distorted orientations come and go like bubbles on water. Realizing Suchness, neither self nor things exist; in one moment cause and effect are liberated. If anything I say is untrue may my tongue be pulled out for countless eons. In a single moment of direct awakening to the Zen of Reality as a continuous presencing, the six perfections and countless skillful means are complete.

The six realms of existence are a dream, in waking they are nowhere to be found. No error, no happiness, no loss, no gain; you won't find these in the Actual Nature. Having given up wiping dust from the mirror, its brilliance is completely seen. Who is it that thinks of not-thinking and non-existence? The Unborn is realized within the born. Can a wooden puppet attain Buddhahood by its practice of not-thinking?

Without grasping at the four elements of this body, drink and eat aligned with the Actual Nature. Appearances9 are empty, all is impermanent; this is the complete view of the Those Gone Into Thusness. As a true monk I speak the truth. If you don't agree with me, let's discuss it;. The wish-fulfilling pearl is not recognized by beings but here it is within the matrix of Reality as a continual presencing. The functioning of the six senses are neither "is" nor "not", and come from luminosity neither formed nor formless. Clarifying the five kinds of vision brings the five powers.

When you experience the truth you are without speculation. You can see your reflection in a mirror; but can you grasp the moon reflected in the water? We always walk alone; yet those who have attained all tread the same Way of liberation. Following this ancient Way, have a light heart. Wild looking, bones hardened, no one will notice you. The poverty of a child of the Buddha is obvious, but this poverty doesn't include her Zen.

Patched robes show one's poverty but the mind of Zen is beyond all value. This priceless jewel can be used without hesitation in caring for beings and ripening potentials. The three facets of Experiencing and four wisdoms are complete in this treasure; the six subtle perceptions and eight liberations are marks from this seal. Excellent students go right to the source.

Fair and poor are hesitant to reveal and give up their soiled veils, and are proud of their external struggling. If folks argue and slander you, let them: When I hear them, their words are drops of nectar and show me that this moment is free from conception. Abusive words are disguised blessings and my abusers good teachers. This mind has room for slander and abuse and is itself unborn compassion and patience. Penetrate both the Transmission and the teachings, practice harmonization and radical insight with brilliance, unclouded by notions of "voidness". I am not alone in this attainment which Buddhas numberless as grains of sand have displayed.

I'll freely speak the lion's Roar of Reality which strikes fear into the hearts of beasts. As the elephant flees, forgetting his pride the heavenly dragon listens silent and joyful. In the past I've crossed mountains and rivers searching for masters and teachings in Zen. Now I know the path of Caoxi and my realization is beyond birth and death. Don't lose your Zen whether walking or sitting, be at ease in speech or silence, moving or staying,.

Be calm even when facing a sword and your clarity will never be poisoned. Our Teacher Sakyamuni met his Teacher Dipamkara only after practising patience through countless eons. Birth and death follow each other ceaselessly. Awaken directly to Unborn Reality. Stay in hermitages in mountains and valleys amongst the pines. Practice joyfully in vacant cabins.

Live free from complexity. Understand Reality and your actions are without effort unlike the actions of the usual person. Charity given within conditions for heavenly reward is like shooting arrows into the sky. When its force is spent, the arrow falls just as beings go up, then down. The realm of conditionless action is not like that: Go to the root, leaving the branches.

It is like the bright moon reflected in a crystal. Understand the jewel of liberation and use it to benefit yourself and all others. The moon rises over the river, wind moves in the pines. What does this calm mean? Vividly see the precepts of Essential Awareness and the seal of the mind-ground.

Dew, fog, clouds, mists are the true robes of our bodies. The monk's bowl that subdued dragons, the staff that calmed fighting tigers with the sound of its hanging rings. Don't seek truth or avoid delusion: Neither empty nor formless, this is the body of the Buddha. The luminous mirror of Knowing reflects all shown it, its vast brilliance pervades numberless worlds. All that is, the ten thousand experiences, arise as this luminosity beyond within or without. Don't grasp at "voidness" and ignore cause and effect; such reckless confusion leads only to suffering. Rejecting the truth and grasping at entities is also a mistake, it's like jumping into a fire to avoid drowning.

To reject delusion and grasp at the truth suits perfectly the mind of like and dislike. Students who practice this way, it's like mistaking a thief as your own son. Ignoring the treasure of Reality and losing the merit to Awaken self and others is due to the eighth, seventh and sixth consciousnesses. With direct insight into these, practice Zen and realise the Unborn with Radiant Intelligence.

Be strong and use the sword of insight. It's blade is sharp and bright as the vajra,. The thunder of the Reality rolls: The milk from the Himalayas is pure and rich, it makes the ghee that I enjoy. One nature pervades all natures. One thing holds all things. One moon is reflected in all waters, all these reflections are one moon.

One stage of practice contains all stages, without form, without thought or action. In a finger snap eighty thousand doors are open and three great eons vanish in an instant. Names and categories and being without them have nothing to do with Perfect Knowing. It is without praise or blame, It is without boundaries, like space. It is wherever you stand. It is free of struggle and searching. It cannot be held or released. Give up the search. Its silence speaks, its speech is silent. Its great giving opens the door wide. If you ask me what doctrine I teach I'll tell you it's Vast Awareness.

No one can agree or disagree with this and even the shining beings can only speculate. Having practiced this for many years, I have no choice but to tell you the truth. Such was the Buddha's command to Caoxi. In the Indian records, Mahakasyapa was the first to receive and transmit the Lamp and then down through twenty eight Ancestors. Truth does not stand alone, the false doesn't exist alone.

The teachings about twenty emptinesses are intended to disentangle you; All are the display of this one body of the Thus Come. Mind arises with experiences as its objects. Subject and object are dust on a mirror. Free of dust, the mirror shines. The Actual Nature is known when mind and things do not arise. In this Age of Ending and this sad world suffering beings resist the truth. The time of the Buddha is long gone and confusion is deep.

Delusion is strong, practice is weak, fear and hatred increase. Hearing the Direct Way of the Thus Come, some regret not being able to smash it to pieces. Craving gives rise to suffering. Don't blame others for your own actions. If you don't want to live in suffering do not slander the Teachings turned by the Thus Come. Only sandalwood grows with sandalwood. Lions rest in dark groves, wander alone and at ease where no other birds or animals are found. Lion cubs follow the elders and even a three year old can give the roar. A fox, even if he trails after the king of the Teachings, can still only yelp in vain.

The radical Direct Teaching is beyond sentiment; there is no room for doubt or hesitation. This monk doesn't say this to create divisions; it's just that you should know about the trap of permanence and its opposite. Right isn't "right", wrong isn't "wrong"; yet an inch of deviation leads a thousand miles off. A girl of the dragon people who didn't stray from the source, at once realized Buddha, while Sunaksatra was reborn in the hells.

In my youth I collected knowledge, reading the Discourses and commentaries. I fell into name and form, which makes as much sense as trying to count the sands on the ocean floor. The Buddha was speaking about me when he said, "What gain is there in counting another's treasure?

I realized how for many years I had gone astray and wandered lost. Due to crooked inclinations and wrong views the Thus Come's Direct Perfection is misunderstood. Men of the Narrow Path practice without compassion, worldly scholars have knowledge but no wisdom. Foolish, with wrong interpretations, they miss the pointing finger of the empty hand. Mistaking the finger for the moon their practice is confused and they fabricate complexity with senses and objects. When not one thing is seen, this is the Realm of Reality as a Continual Presencing and one is truly the Sovereign Seer.

Understand the truth, and all conditional hindrances are nowhere to be found; not knowing true emptiness you worry about debits and credits. This is like a starving man turning down a feast for a king, or someone ill refusing the physician's prescription. Practice Zen in this world of desires like a lotus blossoming in the midst of flames.

Even Pradhanasura, although he broke the grave precepts woke up to the Unborn and achieved his realization of the Buddha. Having heard the Lion's Roar, the fearless teaching, what will become of those who obstinately waver? Breaking their precepts, losing their wisdom, they ignore the open door to the Thus Come. Once two monks, one who had committed sexual misconduct, the other had taken life, were condemned by Upali's flickering wisdom.

The great being Vimalakirti erased their doubts like the sun melting frost and snow. The inconceivable power to liberate beings has activities numberless as the sands of the Ganges. Making the four kinds of offerings, even a thousand gold pieces would not be enough;. Understanding what this precious jewel of mind is I now transmit it to any who will receive it.

Seeing clearly, there is not one thing, not man, not Buddha. The worlds of the universe are like froth on the sea, sages and wise men appear like lightening. Even with a hot iron wheel burning on one's head, great realized-practice will not be stirred. Even if demons can cool the sun and heat the moon, they cannot obstruct the truth of these words.

When an elephant-drawn carriage moves can a praying mantis block its passing? Elephants cannot fit into a rabbit's tracks, enlightenment cannot be circumscribed. Don't abuse the ultimate with narrow views. If you are not yet clear, this Song gives the key. Do you not see him, the really wise man, always at ease, unmoved? He does not get rid of illusion, nor does he seek for the so-called truth. Ignorance is intrinsically the Buddha nature, our illusory unreal body is the cosmic body. Getting rid of things and clinging to emptiness is an illness of the same kind; It is just like throwing oneself into a fire to avoid being drowned.

When asked, "What is your religion? Sometimes with common sense, sometimes against it, Heaven cannot make head or tail of it. Cutting off the root of life and death directly This is the mark of Buddhahood; If you go on plucking the leaves of creeds And seeking branches of abstract principles , I can do nothing for you. Do not seek for the truth, Do not cut off delusions. Trying to get rid of illusion, And seeking to grasp reality,- This giving up and keeping Is mere sophistry and lies. The moon reflected in the stream, The wind blowing through the pines In the cool of the evening, In the deep midnight,- What is it for?

When we attain reality, It is seen to be neither Personal nor impersonal. There is no sin, no paradise, No loss or gain; About this transcendentality, No questions! From the time I recognized the road, I realized I had nothing to do with birth and death. Walking is Zen, sitting is Zen; Talking or silent, moving unmoving,- The essence is at ease.

Entering the deep mountains I live in quiet solitude, The hills are high, the valleys deep When one lives beneath an old pine tree. All principles are no principles; They have no relation to spiritual perception. When you look for it You find you can't see it. You can't get at it, You can't be rid of it. When you do neither, there it is! Sho-do-ka — Song of Realization Yoka-daishi d. The Philosophical Library, , pp. In your dream there are six paths, But when you awake, they will be reduced to nothingness.

No sin, no happiness, no loss and no gain. Do not try to seek these things in Mind-Essence.

Tzu Chi Songs

For a long time you have not wiped the dust from your mirror. Now is the time for you to see its brilliance precisely. Who thinks non-thinking and who recognizes non-existence? It if is really non-existence, you cannot think of it. Ask a robot whether it is happy or not. As long as you aim to become Buddha, No matter how you strive, you will never be one. Do not cling to the four elements.

Drink and eat according to your true nature. Things are transient, therefore, they are in a state of emptiness. A true disciple of Buddha speaks the ultimate truth. If you do not agree with what I say, you are free to discuss it. You must remember, however, that Buddhism is concerned with the root of truth, Not with the branches or leaves. Most people do not recognize the mani-jewel, the gem of wisdom. It is hidden in the secret place of Tathagata awaiting discovery and attainment. The six senses and the six worlds interweave making life as it is. It is an illusion as a whole, yet nothing exists to be called illusion.

The perfect light of this mani-jewel, the gem of wisdom, illuminates humanity. It has neither color nor form, nor has it non-color and non-form. Clarify the five kinds of vision, and acquire the five powers. It is only possible through Zen meditation that goes beyond speculation. One can see the images in the mirror naturally. To hold the reflections of the moon on the water is impossible. A Zen student should walk alone at all times. Those who have attained, tread the same road of Nirvana. Each of them is natural in manner, and clean and contented of heart.

Since not one of them is concerned with special attraction, no one pays them much attention. The followers of Buddha speak of their poverty. The simplicity of their living may be called poor, but not their Zen. No matter how much it is used, the priceless treasure never deteriorates. It may be given freely to others who need it.



• The Language of Light - A Personal Journey - Sounds of Sirius;
• Last-Minute Love (Year of the Chick series)?
• ;
• !
• ;
• Rule Breaker (Breed Book 29).
• .

The three bodies of Buddha and the four kinds of wisdom are completely contained within it. The eight sorts of emancipation and the six miraculous powers are merely impressions of the same seal. The excellent student of Zen goes directly to the ultimate truth. The fair or good ones like to learn from others but have no steady faith. Once you strip off the tattered clothing of prejudice you will see your true self. How can you wander around in outward striving? One who attains Zen must acquire its eloquence. Meditation and wisdom must have their full brilliance unclouded by an idea of emptiness.

Such an accomplishment is not limited to the few. The Buddhas, countless as the sands of the Ganges, are all witness to this fact. Zen students journey by land and sea, across rivers and over mountains. Visiting monasteries and receiving personal guidance from teachers. I also followed the Way, reaching So-kei, where I met my master and received Dharma. Now I know my true being has nothing to do with birth and death. A Zen student walks in Zen and sits in Zen. Whether in speech and action, or silence and inaction, his body always dwells in peace. He smiles, facing the sword that takes his life.

He keeps poise even at the moment of death, nor can drugs alter his calm.



Our great teacher, Sakyamuni, met Dipankara Buddha many millions of years ago, and accepted his Dharma. Ever since, he is master of Ksanti, perserverance, life after life. Man is born many times, so they die many times. Life and death continue endlessly. If you realize the true meaning of the unborn, You will transcend both gladness and grief. An ideal Zen student neither seeks the true Nor avoids the untrue.

They know that these are merely dualistic ideas That have no form. Non-form is neither empty nor not empty. To assist you in the interpretation of this stanza I shall paraphrase a portion of Shin-jin-mei, a poem written by the Third Patriarch in China. There is nothing more, nor nothing less. Foolish people limit themselves, covering their eyes, but truth is never hidden. Some attend lectures trying to grasp truth in the words of others. Some accumulate books trying to dig truth from the pile of trash.

They are both wrong. A few of the wiser ones may learn meditation in their effort to reach an inner void. They chose the void rather than outer entanglements, but it is still the same old dualistic trick. Just think non-thinking if you are a true Zen student. There you do not know anything, but you are with everything. There is no choice nor preference, and dualism will vanish by itself. But if you stop moving and hold quietness, that quietness is ever in motion.

If children make a noise, you will scold them loudly so that the situation is worse than before. Just forget and ignore the noise, and you will attain peace of mind. When you forget your liking and disliking, you will get a glimpse of oneness. The serenity of this middle way is quite different from the inner void. The mind mirror illuminates all ingenuously. Its penetrating, limitless rays reach everywhere In the universe. Without exception everything is reflected In this mirror. The whole universe is a gem of light Beyond the terms of in and out. Here is another portion of the Shin-jin-mei to interpret the preceding stanza: Ten thousand years are nothing but a thought after all.

What you have seen is what you had in the whole world. If your thought transcends time and space, you will know that the smallest thing is large and the largest thing is small; that being is non-being and non-being is being. Without such experience you will hesitate to do anything. If you can realize that one is many, and many are one, your Zen will be completed.

There is no other way but silence to express it properly. This silence is not the past. This silence is not the present. This silence is not the future. When a Zen student sees emptiness one-sidedly, They are likely to ignore the law of causation, Then live aimlessly with impure thoughts and wrong actions. This idea is morbid as they deny the existence of anything, But admit an entity of emptiness.

To escape drowning, they have thrown themselves into the fire. When Buddhism denies the existence of anything, this of course includes the existence of emptiness. There is order; there is the law of causation. One who rejects delusions to search for truth, May achieve skill in discrimination, But such a student will never reach enlightenment Because they mistake the enemy for their own child.

Some Christians admire an angel but hate a devil. Some Confucians pine for the ancient kingdom but complain of the present government. All of them attempt to take hold of the true by abandoning the false. They struggle endlessly, but never attain true peacefulness. Zen students who try to reach truth by rejecting delusions are making the same mistake.

Learn silence and work on constantly in silence, to see clearly what the mind is. People miss the spiritual treasure and lose merit Because they depend on dualistic thinking And neglect the essence of mind. To pass through the gate of Zen, One must correct this error.

Then one can attain the wisdom To enter the palace of Nivana. Meditation and wisdom are considered as one, inner cultivation and outer illumination. To acquire these seven treasures one must first of all see Mind-Essence clearly, just as Aladdin had first to find the lamp before he could produce other wonders. To make Buddha seek after himself, or to make Mind take hold of itself, this is impossible to the end of eternity.

We do not realize that as soon as our thoughts cease and all attempts at forming ideas are forgotten, the Buddha is revealed before us. You cannot praise nor blame realization. Like the sky, truth has no bounds. Wherever you stand, it surrounds you. When you seek it, you cannot reach it; Your hand cannot hold it, Nor your mind exclude it. When you no longer seek it, it is with you.