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Zen Koan #33: Parable of Mokusen’s Hand – Buddhist Teaching on Investigating Anger

Zen Koan #33: Parable of Mokusen's Hand - Buddhist Teaching on Investigating Anger Zen is something you do that transforms the mind. Every day, sit down, be quiet, and feel your life. Try to keep company with a koan. Check whether your heart is open when you’re practicing. That’s important. Unbelievably, it is our experience that under a proper guide, this inner peace and purity of mind with light can be secured by all irrespective of their religion or creed, provided they have sincerity of purpose and are prepared to submit to the guide for the period of trial.

Tibetan imperial court and quite popular, especially among women in the royal family. Do not believe in what you have auricular discerned; do not believe in Zen traditions for the reason that they have been bequeathed for many generations; do not believe in anything for the reason that it is rumored and verbalized by many; do not believe merely for the reason that an indicted verbalization of some old sage is engendered; do not believe in conjectures; do not believe in that as truth to which you have become affixed from habit; do not believe merely the ascendancy of your edifiers and elders.

When we bring our mind consciousness into this work, then suddenly we may become aware of the mental formations that are arising. Examine the pure space, which is the meaning of this.

Zen Koan: “Mokusen’s Hand” Parable

Mokusen Hiki was living in a temple in the province of Tamba. One of his adherents complained of the stinginess of his wife.

Mokusen visited the adherent’s wife and showed her his clenched fist before her face.

“What do you mean by that?” asked the surprised woman.

“Suppose my fist were always like that. What would you call it?” he asked.

“Deformed,” replied the woman.

Then he opened his hand flat in her face and asked: “Suppose it were always like that. What then?”

“Another kind of deformity,” said the wife.

“If you understand that much,” finished Mokusen, “you are a good wife.” Then he left.

After his visit, this wife helped her husband to distribute as well as to save.

Buddhist Insight on Investigating Anger

When you investigate anger, he who returns anger with anger is the wicked. Whether emotions are repressed or articulated, indulged in or sublimated, depends on a combination of factors: innate disposition, family background, and the ethos and mores of the larger society. No matter when or where, enlightenment means entering this truth. Interest is something that also can be cultivated, can be nourished, and can develop. The American meditation teacher Sharon Salzberg writes in A Heart as Wide as the World: Stories on the Path of Lovingkindness,

It’s important to investigate the nature of anger because it is such a powerful energy and can be so destructive. When we can face our anger without being afraid of it, or angry about it, or defenseless in the face of it, then we can come close to it. When we are able to look closely at anger, we can see threads of different feelings – the sadness and the fear woven through it – and we can see it’s true nature. When we can uncover the helplessness and powerlessness that often feed anger, we transform them. In being mindful of these feelings, we actually use the sheer energy of anger – without getting lost in it or overcome by it’s tremendously deluding and fixating quality – to reveal instead the courage and compassion that have been concealed.

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Zen Koan #32: Parable of Inch Time Foot Gem – Buddhist Teaching on Valuing Quality

Zen Koan #32: Parable of Inch Time Foot Gem - Buddhist Teaching on Valuing Quality In the Zen Buddhist teaching, it’s clear that to love one is the foundation of the love of other people. Love is a practice. Love is truly a practice. However, it is precisely the greed of someone who wants the Buddha to save him that prevents him from being reborn in the Pure Land.

No matter how disturbing your surroundings or your inner mind, you should take clear note of it and avoid feeling any aversion. To fulfill your original intentions, you must constantly keep your mind on the method of practice. In that case, should you discard the method? The problem with discarding the method is that, while you may seem to have no thoughts, you may still fall into a foggy state. This engenders more ripples. Neither is there any Dharma Realm.

At that time, even though you are practicing very well, you would not think of yourself as practicing. Throughout the discussion, it becomes apparent that each account contains the building blocks out of which the other could be constructed. It cannot be judged by worldly standards. In addition, we do this for the reason that we realize that we struggle all the time and we are not in harmony with the flow of things, which the first noble truth of Zen Buddhism is, that there is suffering in the world.

Zen Koan: “Inch Time Foot Gem” Parable

A lord asked Takuan, a Zen Teacher, to suggest how he might pass the time. He felt his days very long attending his office and sitting stiffly to receive the homage of others.

Takuan wrote eight Chinese characters and gave them to the man:

Not twice this day
Inch time foot gem.

This day will not come again.
Each minute is worth a priceless gem.

Buddhist Insight on Value Is In Quality Not Quantity

Like a debate in court, one perception is based on reason and truth, while the other one is not. In Zen Buddhism, we spend so much time talking about third people, most of which is useless. This is admirable meditation on true reality of quality and not quantity. This is where value lies. Nothing is as wholesome as concentrating on this mind. There is actual compassion, direct compassion, and absolute compassion. The British philosopher and populariser of Eastern philosophy for a Western audience Alan Watts wrote in Become What You Are,

While modern astronomy tells us of our insignificance beneath the stars, it also tells us that if we lift so much as a finger, we affect them. It is true that we are transient, that we have no abiding self, but the fabric of life is such that one broken thread may work immeasurable ruin. The magnitude of the world with whose destiny we are bound up increases rather than diminishes our importance.

Nature may seem to have little regard for individuals; it may let them die in millions as if it mattered nothing. But value is in quality, not quantity. A pea may be as round as the world, but as far as roundness is concerned, neither is better than the other. And man is in himself a little universe; the ordering of his mind and body is as complex as the ordering of the stars. can we say, then, that the governing of a man’s universe is less important because it is different in size?

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Zen Koan #31: Parable of Everything Is Best – Buddhist Teaching on Listening

Zen Koan #31: Parable of Everything Is Best - Buddhist Teaching on Listening Criticism is usually unjustified. Yet even in the midst of this noisy and crowded world, we are given a small area to practice. After defining all those you have to work out how to do it in real life—that’s the hard part—how to abstain from all these. If others can practice, then at least you can endeavor. Let us verbalize about rest. You should have faith that every method is a good method and every individual is good practitioner. If any part of your body feels painful, you should try to relax it. However, this Bodhi tree is alive and growing. When examining a branch, we can’t disconnect it from the earlier branches, the trunk, or the roots. They’re all part of the whole.

A Bodhi tree (ficus religiosa) is withal a stringy looking fig tree, with branches that infrequently weave into each other, and then back out again. So long as you practice diligently, practice is the totality. If you were to leave the water alone, the ripples would eventually subside and the surface would be still.

You may be critical of the food, or the style of the retreat. It is just as if when one side senses it is losing the battle, suddenly all resistance is gone and they are defeated very quickly. This was due to his greed for the experience.

Zen Koan: “Everything Is Best” Parable

When Banzan was walking through a market he overheard a conversation between a butcher and his customer.

“Give me the best piece of meat you have,” said the customer.

“Everything in my shop is the best,” replied the butcher. “You cannot find here any piece of meat that is not the best.”

At these words Banzan became enlightened.

Buddhist Insight on Listening

Anger, hatred, aversion is related qualities, according to Zen Buddhism. It’s not that you should do it, but these are just laws of what makes life richer or better off in some way. They should be reminded that there are some listening eternal truths, which can never become out-of-date. However, if you have an interesting idea or very original thought, listening, ill will is willing to hear it out. Shunryu Suzuki, the Japanese-American Zen monk who helped popularize Zen Buddhism in the United States, writes in Zen Mind, Beginner’s Mind,

When you listen to someone, you should give up all your preconceived ideas and your subjective opinions; you should just listen to him, just observe the way he is. We put very little emphasis on right and wrong or good or bad. We just see things as they are with him, and accept them. This is how we communicate with each other. Usually when you listen to some statement, you hear it as a kind of echo of yourself. You are actually listening to your own opinion. If it agrees with your opinion you may accept it, but if it does not, you will reject it or you may not even really hear it.

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Zen Koan #30: Parable of Calling Card – Buddhist Teaching on Understanding and Awakening

Zen Koan #30: Parable of Calling Card - Buddhist Teaching on Understanding and Awakening In the commencement, the Buddha wasn’t composing stuff like that and it had more effect in those days—there were lots more people who seemed to be doing a lot better in their Zen Meditation with fewer diversions—things were simpler. People used to just cogitate and heedfully aurally perceive the construal of the words. To come to a retreat merely out of curiosity shows a lack of faith in yourself and in the practice; it would be impossible for you to get good results.

Generally, people enjoy living in the world of confusion for the reason that it is much more entertaining. So long as your mind is filled with greed, hatred, or ignorance, you will be immersed in vexation and suffering. There are two types of food for the body: nutrition and contact. Later when your Zen Meditation is not as pleasurable, you may try to analyze how you sat so well that one time and why you are so uncomfortable now.

Disassociate yourself from the part of your body that is painful. Trouble can only develop in a state of discrimination. The more you go after it, the more it eludes you. The more you want benefits from Zen, the further you will be from obtaining them. Practice is a foolish endeavor, like climbing a crystal mountain covered with oil.

Zen Koan: “Calling Card” Parable

Keichu, the great Zen teacher of the Meiji era, was the head of Tofuku, a cathedral in Kyoto. One day the governor of Kyoto called upon him for the first time.

His attendant presented the card of the governor, which read: Kitagaki, Governor of Kyoto.

“I have no business with such a fellow,” said Keichu to his attendant. “Tell him to get out of here.”

The attendant carried the card back with apologies. “That was my error,” said the governor, and with a pencil he scratched out the words Governor of Kyoto. “Ask your teacher again.”

“Oh, is that Kitagaki?” exclaimed the teacher when he saw the card. “I want to see that fellow.”

Buddhist Insight on Understanding and Awakening

The uncontrolled harm of things is limitless. Take a few minutes off your daily chores, sit down in a quiet place, and be mindful of your thoughts. That doesn’t mean that we have to go off in a hermitage, but our household life, our driving, our interpersonal relations, they are our considerate practice, and they require some working with. She wrote this note after a couple of days of trying meditation awareness. The British meditation teacher Christina Feldman and American vipassana teacher Jack Kornfield write in Stories of the Spirit, Stories of the Heart,

In spiritual life there is no room for compromise. Awakening is not negotiable; we cannot bargain to hold on to things that please us while relinquishing things that do not matter to us. A lukewarm yearning for awakening is not enough to sustain us through the difficulties involved in letting go. It is important to understand that anything that can be lost was never truly ours, anything that we deeply cling to only imprisons us.

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Zen Koan #29: Parable of No Water, No Moon – Buddhist Teaching on the Present Moment

Zen Koan #29: Parable of No Water, No Moon - Buddhist Teaching on the Present Moment Material development alone sometimes solves one quandary but engenders another. For example, certain people may have acquired wealth, a good edification, and a high convivial standing, yet ecstasy eludes them. They take slumbering pills and drink an extravagant amount of alcohol.

Something is missing, something still not consummated, so these people take refuge in drugs or in a bottle. It is when you do not feel successful that you put in the effort. As soon as you become attached to something, you lose the direction of the method. When you experience everything as equal, all distinctions will naturally disappear. You are definitely in this place and not some other. The realization of a koan is not just a cognitive understanding, and this naturally follows from the essential theme cited earlier that logic cannot be used to understand a koan. If you try to eliminate the difficulties, it would be like observing a pan of water. In fact, their efforts have only increased their mental vexations, and have created physical ones as well.

By practicing daily Zen Meditation and going on recedes, at least you are pumping the air into the tire to some extent. On the contrary, everything is there clearly, and in place.

Zen Koan: “No Water, No Moon” Parable

When the nun Chiyono studied Zen under Bukko of Engaku she was unable to attain the fruits of meditation for a long time.

At last one moonlit night she was carrying water in an old pail bound with bamboo. The bamboo broke and the bottom fell out of the pail, and at that moment Chiyono was set free!

In commemoration, she wrote a poem:

In this way and that I tried to save the old pail
Since the bamboo strip was weakening and about to break
Until at last the bottom fell out.
No more water in the pail!
No more moon in the water!

Buddhist Insight on Return to the Present Moment

In Zen Buddhism, you can practice with annoyance with your partner or your spouse in the present moment. Moreover, you can be as happy watching a sunset or taking a walk as having an overgenerous night out on the town because you know how to relate to those things. There’s a mythology of returning to the present moment in our country that is false. When you’ve gotten good, you can even try loving some of our politicians. The American Zen teacher Charlotte Joko Beck writes in Nothing Special: Living Zen,

Most of our difficulties, our hopes, and our worries are empty fantasies. Nothing has ever existed except this moment. That’s all there is. That’s all we are. Yet most of us human beings spend 50 to 90 percent or more of their time in their imagination, living in fantasy. We think about what has happened to us, what might have happened, how we feel about it, how we should be different, how others should be different, how it’s all a shame, and so on; it’s all fantasy, all imagination. Memory is imagination. Every memory that we stick to devastates our life.

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Zen Koan #28: Parable of Open Your Own Treasure House – Buddhist Teaching on Wise Choices

Zen Koan #28: Parable of Open Your Own Treasure House - Buddhist Teaching on Wise Choices Buddha just means awake; one who is awake. When we allow thoughts, we can create incredible stories that make us laugh and make us cry. The more you try to control your mind, the more stray thoughts will come up to bother you. At this point, we may have come to the conclusion that we should drop the whole game of spiritual materialism; that is; we should give up trying to defend and improve ourselves.

Let’s return to the opening lines of the poem, “The Supreme Way is not difficult if only you do not pick and choose.” Actually, it is not hard to reach enlightenment if you do not grasp or reject. If you carried it home with you, your bowels would be in serious trouble. They ponder over all sorts of issues. They doubt the method and whether they can reach their objective. It requires meticulous attention. Those who do not practice Zen are not aware of their deepest vexations.

Daily problems and the pain of daily life may often feel almost poisonous. However, meditative awareness can help you to convert that poison into medicine, the medicine of cheerfulness. Taking refuge in the Dharma means taking refuge in the law, in the way things are; it is acknowledging our surrender to the truth and allowing the Dharma to unfold within us.

Zen Koan: “Open Your Own Treasure House” Parable

Daiju visited the master Baso in China. Baso asked: “What do you seek?”

“Enlightenment,” replied Daiju.

“You have your own treasure house. Why do you search outside?” Baso asked.

Daiju inquired: “Where is my treasure house?”

Baso answered: “What you are asking is your treasure house.”

Daiju was enlightened! Ever after he urged his friends: “Open your own treasure house and use those treasures.”

Buddhist Insight on Wise Choices

In Zen Buddhism, these words embody an experience just as the world love embodies an experience of mind and body. All these phenomena arise dependent upon a number of casual factors. Doing so will help one to forget one’s insignificant worries and troubles, to clarify one’s thinking, and to recall the decisive values and truths upon which one should build one’s life. With wise choices, no discipline is ever needed. The British meditation teacher Christina Feldman writes in The Buddhist Path to Simplicity,

How much of the knowledge, information, and strategies of our story serve us well? In our life story we experience hurt, pain, fear and rejection, at times caused by others, at others self-inflicted. Understanding what causes sorrow, pain, and devastation translates into discriminating wisdom, and we do not knowingly expose ourselves to these conditions. We are all asked to make wise choices in our lives – choices rooted in understanding rather than fear.

The Buddha used the analogy of a raft. Walking beside a great river, the bank we are standing on is dangerous and frightening and the other bank is safe. We collect branches and foliage to build a raft to transport us to the other shore. Having made the journey safely, supposing we picked up the raft and carried it on our head wherever we went. Would we be using the raft wisely? The obvious answer is “No.” A reasonable person would know how useful the raft has been, but wisdom would be to leave the raft behind and walk on unencumbered.

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God is the Great Healer

Time May Be a Great Healer, but it’s a Terrible Beautician.

Time May Be a Great Healer “Time is a great healer.” You have often heard that, but have you ever paused to think how absurd a statement it is?

Time itself does not act. Only one who has a will, only one who has a mind and purpose of his own, can act. A healer is one who knows what pain is, who loves life and seeks to prolong and improve it. Time is an abstraction, the span of moments or of days within which actions occur. Therefore, time itself cannot heal us.

When we say, “Time is a great healer” we mean that apparently without man’s intervention our bodies and our spirits are mended. This is true. However, while man does not intervene, a great doctor, unseen to the human eye, does the work of healing. Our grief gradually recedes, the bruises in our skin disappear, and the ache in our hearts gives way. God who formed life endowed it with amazing recuperative powers. The process of recuperation takes time, but the restorer of health is He who is also the giver of life—Almighty God.

God is the great Healer and He heals in time.

Have you ever met a perfectly healthy person? I am certain that you have not, because such a person does not exist. Everyone suffers from some deficiency, from some impairment of one organ or another.

In addition, what is true of physical health is true of mental health. No life is perfectly serene, without some distress, without some grief.

We have already said that the air contained a variety of different substances, salts, metals, sculptures, and such-like; these when uniting with the surfaces of planetary bodies must naturally corrode them, as we see aqua forties, which is made of a mineral acid, rust iron.

Success Cannot Be Pursued; it Must Ensue

Success Cannot Be Pursued All the same, our failure to recognize this necessity often causes far more pain in the end. It prevents us from mourning our losses properly, submitting to uncomfortable medical tests and treatments, and removing splinters. In fact, our power to endure necessary pain and to delay satisfaction in general has been shown to be more strongly correlated with success than high IQ or even educational layer. Resiliency of this kind may, in fact, be the key to happiness.

Separate scales were created to ascertain for these apparent gender differences and, using the two separate scales, men and women did not differ in hostility. Even so, before we begin to assess the efforts of this flexible power, it will not be wrong to inquire from whence the power itself proceeds. The thing indeed recommends itself, and must do so to every person, whose heart is adequate two of the least tincture of compassion for such vast numbers of poor forlorn Indians.

Fledged affection, homage, devotion, does not easily convey itself. Its vocalization is low. It is modest and self-effacing; it lays in lying in wait and waits. Such is the mature fruit. Sometimes a life glides away, and finds it still ripening in the shade. The light inclinations of very young people are as dust compared to rocks. The Austrian psychiatrist and holocaust survivor Viktor E. Frankl wrote about success in his treatise Man’s Search for Meaning:

Again and again I therefore admonish my students in Europe and America: Don’t aim at success—the more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side effect of one’s personal dedication to a cause greater than oneself or as the by-product of one’s surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it. I want you to listen to what your conscience commands you to do and go on to carry it out to the best of your knowledge. Then you will live to see that in the long-run—in the long-run, I say!—success will follow you precisely because you had forgotten to think about it.

That is encouraging to people who are afraid to start the recitation—to know that relating directly with your suffering is a doorway to welfare for yourself and others, rather than some kind of masochism. Thus then, continues Leibnitz, we have two kinds of forces; dead forces, which are as the weight multiplied by the velocity; and animated forces, which are as the weight multiplied by the squares of the velocity. Moreover, the people are powerless to do anything about it. Only people enjoying affluence, people on a run of good luck, make fun of such fallacies.

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Zen Koan #27: Parable of Voice of Happiness – Buddhist Teaching on Groundlessness

Zen Koan #27: Parable of Voice of Happiness - Buddhist Teaching on Groundlessness Zen meditation was found to reduce stress and blood pressure, and be efficacious for a variety of conditions, as suggested by positive findings in therapists and musicians. Subliminal processing is frequently thought to be automatic and independent of attention. However, the present framework implies that top-down attention and task set can have an effect on subliminal processing. People respond to arduousness in different ways. Let it ache away. It is for the reason that you choose and reject that you are not free. Zen meditation increases access to unconscious information.

On completing the great supreme dharma, there is the arising of the wisdom of the path of seeing. It has the nature of sixteen moments. There are also other states that are terrifying. Meditation takes gumption. It is certainly a great deal easier just to sit back and watch television. So why bother? Simple. For the reason that you are human. Heavenly states can only be attained by performing meritorious deeds with a minimum of desire. However, the methods themselves are wandering poetic conceptions. If you are really paying attention to the method, you will be aware of a stray thought as soon as it arises. Later, there will be things to learn in other places.”

Zen Koan: “Voice of Happiness” Parable

After Bankei had passed away, a blind man who lived near the master’s temple told a friend:

“Since I am blind, I cannot watch a person’s face, so I must judge his character by the sound of his voice. Ordinarily when I hear someone congratulate another upon his happiness or success, I also hear a secret tone of envy. When condolence is expressed for the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was really glad there was something left to gain in his own world.

“In all my experience, however, Bankei’s voice was always sincere. Whenever he expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow, sorrow was all I heard.”

Buddhist Insight on Groundlessness

Groundlessness is the enlightened world, a way of being where concepts like good and evil are empty, without substance, where there is no birth and death, and where everything is interdependent and without abiding form. In addition, it is possible to feel that because one is proficient origin of great suffering this faculty raises one above the insensitive herd. After a little while, he was able to sit up, feeling very much better than he had felt for a long time. In addition, he began to think about why it was he had fainted, and why he was now feeling so much refreshed in body and mind. The American Tibetan Buddhist nun Pema Chodron writes in Buddha’s Daughters,

When things fall apart and we’re on the verge of we know not what, the test for each of us is to stay on the brink and not concretize. The spiritual journey is not about heaven and finally getting to a place that’s really swell. In fact, that way of looking at things is what keeps us miserable. Thinking that we can find some lasting pleasure and avoid pain is what in Buddhism is called samsara, a hopeless cycle that goes round and round endlessly and causes us to suffer greatly.

The very first noble truth of the Buddha points out that suffering is inevitable for human beings as long as we believe that things last – that they don’t disintegrate, that they can be counted on to satisfy our hunger for security. From this point of view, the only time we ever know what’s really going on is when the rug’s been pulled out and we can’t find anywhere to land. We use these situations either to wake ourselves up or to put ourselves to sleep. Right now – in the very instant of groundlessness – is the seed of taking care of those who need our care and of discovering our goodness.

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Zen Koan #26: Parable of Trading Dialogue for Lodging – Buddhist Teaching on the Eyes of Love

Zen Koan #26: Parable of Trading Dialogue for Lodging - Buddhist Teaching on the Eyes of Love In our most tenebrous times of being disoriented or inundated, there is additionally sapience in reaching out to ask for avail. The mentors, sagacious friends, and guides who treasure our celebrity, are allies to call upon in the moments of greatest pain. However, if you go one step further into no mind, you cannot even be in the present. There is a saying that is useful for practitioners: “Put down the myriad thoughts.” Even if you convince yourself intellectually that everything is illusory, you may still have a lurking concept of the reality of things and be attached to them.

The feeling of resistance to the pain, the feeling of utter helplessness, and the feeling of hopelessness disappear. To respond appropriately to any given situation, an individual must have some understanding of that situation. A practitioner should not consider his own security. However, the effort to still your mind will cause it to become more active. There might be more placidity. Originally, you had to work very hard on your method, but when you get to the second level, everything flows naturally.

This does not mean that you do nothing, but that your mind is in a state of rest. Their minds are filled with thoughts of misery and a sense of failure.

Zen Koan: “Trading Dialogue for Lodging” Parable

Provided he makes and wins an argument about Buddhism with those who live there, any wondering monk can remain in a Zen temple. If he is defeated, he has to move on.

In a temple in the northern part of Japan two brother monks were dwelling together. The elder one was learned, but the younger one was stupid and had but one eye.

A wandering monk came and asked for lodging, properly challenging them to a debate about the sublime teachings. The elder brother, tired that day from much studying, told the younger one to take his place. “Go and request the dialogue in silence,” he cautioned.

So the young monk and the stranger went to the shrine and sat down.

Shortly afterwards the traveler rose and went in to the elder brother and said: “Your young brother is a wonderful fellow. He defeated me.”

“Relate the dialogue to me,” said the elder one.

“Well,” explained the traveler, “first I held up one finger, representing Buddha, the enlightened one. So he held up two fingers, signifying Buddha and his teaching. I held up three fingers, representing Buddha, his teaching, and his followers, living the harmonious life. Then he shook his clenched fist in my face, indicating that all three come from one realization. Thus he won and so I have no right to remain here.” With this, the traveler left.

“Where is that fellow?” asked the younger one, running in to his elder brother.

“I understand you won the debate.”

“Won nothing. I’m going to beat him up.”

“Tell me the subject of the debate,” asked the elder one.

“Why, the minute he saw me he held up one finger, insulting me by insinuating that I have only one eye. Since he was a stranger I thought I would be polite to him, so I held up two fingers, congratulating him that he has two eyes. Then the impolite wretch held up three fingers, suggesting that between us we only have three eyes. So I got mad and started to punch him, but he ran out and that ended it!”

Buddhist Insight on Seeing With The Eyes of Love

In Zen Buddhism, it is quite likely that the mental faculty is most active at every crucial hour. If there’s confusion and doubt, to read something or to speak with someone—it just reminds you of another part of yourself that’s a counter to that, so then you come into enough stability to watch it. By the damp womb, it is fettered, in unbearable fearful stench. Practically anything useful can be given as a gift when seen with the eyes of love. The Vietnamese Buddhist monk Thich Nhat Hanh writes in Teachings On Love,

When the energy of love is strong in us, we can send it to beings in all directions. But we must not think that love meditation is only an act of imagination – we might imagine our love as being like waves of sound or light, or like a pure, white cloud that forms slowly and gradually spreads out to envelop the whole world. A true cloud produces rain. Sound and light penetrate everywhere, and our love must do the same. We have to observe whether our mind of love is present in our actual contact with others. Practicing love meditation in the sitting position is only the beginning.

But it is an important beginning. We sit quietly and look deeply into ourselves. With practice, our love will increase naturally, becoming all-inclusive and all-embracing. As we learn to see with the eyes of love, we empty our minds of anger and hatred.

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The Significance of Weeds in the Garden

Why God Made Weeds

Why God Made Weeds A farmer once sighed after he had finished weeding his garden. His back was bent; the perspiration ran down his face. “If not for those cursed weeds,” he said to himself, “gardening would be such a joy. Why God made weeds is really beyond me.”

The farmer mused a little as he contemplated the heap of weeds he had pulled out. Suddenly one of the weeds spoke up. Its face was already pale and wilting, but it mustered enough strength to speak in self-defense.

“You should not speak ill of any of God’s creatures,” the little weed said. “You have given us a bad name and decried our presence in the world. We render you a thousand uses you may not be aware of. We tend your soil when you are not there to cultivate it. We prevent your precious earth from being washed away by the rain. We do not allow it to be carried away by the wind as dust. Moreover, do we not justify our existence even in your carefully cultivated garden? Your flowers would never be able to stand the elements, to survive the blowing winds and lashing rains, if we did not toughen them. In their skirmishes with us, they gain strength. When you enjoy their spectacle, remember that we had a part in their growth.

If a great part of humanity had their eyes thus tinctured, each would see objects different from his fellow, yet none would be sensitive of the mistake.

If even those weak forms of religion, mixed with so much wrongdoing, were significant to society; how much more, that reasonable and true worship of God which the gospel teaches? True religious belief introduces the idea of regular subjugation, by accustoming humankind to the awe of super ordinate power, in the divinity, joined with the esteem of superior wisdom and goodness.

The weed made a marked impression, and then although almost exhausted it continued in a peroration, “The vegetation you cultivate is like the people in your own world. They need some opposition to be toughened for the formidable business of living.”

The weed resumed its silence. The farmer straightened his back as he wiped his brow. A smile of satisfaction came over his face. He looked out on the field that was yet to be weeded, but he knew that weeding would no longer be a disagreeable task. They are fixed in a frame, which can interpolate their focal distance at pleasure, so that the same machine, which throws the combined reflected rays to a distance of two hundred feet, may, by the turn of a handle, be made to throw their united force upon an object not distant above twenty.

We Value Medicine for the Role Can Play in Promoting a Return to Health

Promoting a Return to Health The level to which a signal would alter the lives of our descendants depends on whether we could decipher any attached message. The assortment of sounds is innumerous; but because the ear cannot compare two sounds so as promptly to differentiate their discriminations when they exceed the proportionality of one and seven, musicians have been contented to confine all concordance within that compass, and allowed but seven notes in musical composition. Mark Rowlands The Philosopher and the Wolf: Lessons from the Wild on Love, Death and Happiness

According to many philosophers, happiness is intrinsically valuable. What they mean is that happiness is valuable for its own sake, not for the sake of anything else. Most of the things we value, we do so because of other things they can do for us. We value money, for example, only because of other things we can purchase with it: food, shelter, security, perhaps, some of us thing, even happiness. We value medicine not in itself but because of the role it can play in promoting a return to health. Money and medicine are instrumentally valuable, but they are not intrinsically valuable.

The honor and glory of the average man is that he is capable of following that enterprisingness; that he can respond internally to wise and noble things, and be led to them with his eyes open. He went from being a demanding boss to a very verbally opprobrious boss to a boss who would come in and throw things at you. In such moments, and in many early moments likewise, he reminds one of the approbatory spirits of Ronald Reagan and, like Reagan, reminds his listeners of the better angels of their nature. Various bitter wars were fought over the issue and the country changed hands a number of times, until 198 B.C.E., when by a decisive feat of arms, the Seleucid king added her to his kingdom.

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