Practicing Zen, studying the way, is the great matter of a
lifetime. You should not belittle it or be hasty with it. A master of old cut off his arm and another cut off his fingers. These are excellent models from
China. Long ago Shakyamuni Buddha abandoned his home and left his country. This is an excellent precedent for practicing the way.
People of the present say you should practice what is easy to
practice. These words are quite mistaken. They are not at all in accord with the buddha way. If this alone is what you regard as practice, then even lying down will
be wearisome. If you find one thing wearisome, you will find everything wearisome. It is obvious that people who are fond of easy practice are not capable of the
In fact, the dharma spread and is present in the world
because our great teacher Shakyamuni practiced with difficulty and pain for immeasurable eons and finally attained this dharma. If the original source is like this, how could
the later streams be easy?
Students who would like to study the way must not wish for
easy practice. If you seek easy practice, you will for certain never reach the ground of truth or dig down to the place of treasure. Even teachers of old who had great
capacity said that practice is difficult. You should know that the buddha way is vast and profound.
If the buddha way were originally easy to practice, then
teachers of great capacity from olden times would not have said that practice is difficult and understanding is difficult. Compared with the people of old, those of today do not
amount to even one hair from nine cows. With their small capacity and shallow knowledge, even if people of today strive diligently and regard this as difficult and excellent
practice, still it does not amount to even the easiest practice and easiest understanding of the teachers of old.
What is this teaching of easy understanding and easy
practice, which people nowadays like? It is neither a secular teaching nor Buddha’s teaching. It does not come up to the practice of Papiyas, the Demon King, nor does it
come up to the practice of those outside the way or of the Two Lesser Vehicles. We should regard it as the product of ordinary people’s extreme delusion. Even though
they try to attain liberation, they find nothing but endless rounds of suffering.
On the other hand, we can see that breaking bones or crushing
marrow is not difficult, but to harmonize the mind is most difficult. Again, the practice of prolonged austerities is not difficult, but to harmonize bodily activities is most
Do you think crushing bones is of value? Although many
endured such practice, few of them attained dharma. Do you think people practicing austerities are to be respected? Although there have been many, few of them have
realized the way, for they still have difficulty harmonizing the mind.
Brilliance is not primary, understanding is not primary,
conscious endeavor is not primary, introspection is not primary. Without using any of these, harmonize body-and-mind and enter the buddha way.
Old man Shakyamuni said, “Avalokiteshavara turns the
stream inward and disregards knowing objects.”
That is the meaning. Separation between the two aspects
of activity and stillness simply does not arise. This is harmonizing.
If anyone could enter the buddha way by means of brilliance
or broad knowledge, then the senior monk Shenxiu would have been the one. If anyone of ordinary appearance or humble position were excluded from the buddha way, how could
Huineng become the Sixth Ancestor? It is clear that the buddha way’s transmission lies outside brilliance and broad knowledge. Search and find out. Reflect and
Being old or decrepit does not exclude you. Being quite young
or in your prime does not exclude you. Although Zhaozhou first studied when he was over sixty, he became a man of excellence in the ancestral lineage. Zheng’s
daughter had already studied long by the time she was thirteen, and she was outstanding in the monastery. The power of buddha-dharma is revealed depending on whether or not
there is effort, and is distinguished depending on whether or not it is practiced.
Those who have studied sutras a long time and those who are
accomplished in secular texts, all should study at a Zen monastery. There have been many examples of this. Huisi of Nanyue was a very learned man, but still he practiced
with Bodhidharma. Xuanjue of Yongjia was an excellent scholar, and still he practiced with Dajian.
When you practice with a teacher and inquire about dharma,
clear body and mind, still the eyes and ears, and just listen and accept the teaching without mixing in any other thoughts. Your body and mind will be one, a receptacle ready to
be filled with water. Then you will certainly receive the teaching.
Nowadays, there are foolish people who memorize words of
texts or accumulate sayings and try to match these words with the teacher’s explanation. In this case they have only their own views and old words, and have not yet merged
with the teacher’s words.
For some people their own views are primary; they open a
sutra, memorize a word or two, and consider this to be buddha-dharma. Later when they visit with an awakened teacher or a skilled master and hear the teachings, if it agrees
with their own view they consider the teaching right, and if it does not agree with their old fixed standards they consider his words wrong. They do not know how to abandon
their mistaken tendencies, so how could they ascend and return to the true way? For ages numberless as particles of dust and sand, they will remain deluded. It is most
pitiable. Is it not sad?
Students should know that the buddha way lies outside
thinking, analysis, prophecy, introspection, knowledge, and wise explanation. If the buddha way were in these activities, why would you not have realized the buddha way by now, since
from birth you have perpetually been in the midst of these activities?
Students of the way should not employ thinking, analysis, or
any such thing. Though thinking and other activities perpetually beset you, if you examine them as you go, your clarity will be like a mirror.
Practice throughout the way
To practice throughout the way is to actualize the limitless
realm of the buddha way and to illuminate all aspects of the buddha way. The buddha way is under everyone’s heel. Immersed in enlightenment, you are complete.
Therefore, even though you arrive at full understanding, still this is only a part of enlightenment. This is how it is with practice throughout the way.
People nowadays who study the way do not understand where the
way leads or ends, so they strongly desire to gain visible results. Who would not make this mistake? It is like someone who runs away from his father, leaving a treasure
behind and wandering about. Though he is the only child of a wealthy family, he endlessly wanders as a menial in foreign lands. Indeed it is just like
Those who study the way seek to be immersed in the way.
For those who are immersed in the way, all traces of enlightenment perish. Those who practice the buddha way should first of all trust in the buddha way. Those who
trust in the buddha way should trust that they are in essence within the buddha way, where there is no delusion, no false thinking, no increase or decrease, and no mistake. To
arouse such trust and illuminate the way in this manner, and to practice accordingly, are fundamental to studying the way.
You do this by sitting, which severs the root of thinking and
blocks access to the road of intellectual understanding. This is an excellent means to arouse true beginner’s mind. Then you let body and mind drop away and let go
of delusion and enlightenment. This is the second aspect of studying the way.
Generally speaking, those who trust that they are within the
buddha way are most rare. If you have correct trust that you are within the buddha way, you understand where the great way leads or ends, and you know the original source of
delusion and enlightenment. If once, in sitting, you sever the root of thinking, in eight or nine cases out of ten you will immediately attain understanding of the
Immediately hitting the mark
There are two ways to penetrate body and mind: studying with
a master to hear the teaching, and devotedly sitting zazen. Listening to the teaching opens up your conscious mind, while sitting zazen is concerned with
Everyone has a body-mind. In activity and appearance
its function is either leading or following, courageous or cowardly. To realize buddha immediately with this body-mind is to hit the mark. Without changing your usual
body-mind, just to follow buddha’s realization is called “immediate,” is called “hitting the mark.”
To follow buddha completely means you do not have your old
views. To hit the mark completely means you have no new nest in which to settle.
Istoric In Romania, in vremea comunismului, pshiatrii au fost incadrati in APR, ramura a celorlalte ramuri medicale.Dupa 1989 APR si-a coninuat prezenta, fiind in continuare condusa de urmasii lui Predescu, Gorgos, Angheluta & co. APR se face vinovat in fata istoriei printr-o selectie mafiotica care a coborit psihiatria romaneasca la un instrument de persecutie a regimului fata deorice aspiratie de innoire,de respingerea a numeroase valori care n-au incaput in breasla si au trebuit sa emigreze sau sa fie marginalizati, perspectiveneavind decit cei hiperadaptati la teroarea raului. Persecutiile fata de psihiatrii si chiar fata de unii bolnavi sunt cunoscute. Text integral