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There's nothing equal to wearing clothes and eating food. - Zenrin Kushû

There are joys of murals too. Yet, all approaches at painting directly on walls may not be equally good - in the beginning, along the middle stretch, and in the long run and the end. Buddha allows for good inquiry in the Kalama Sutta. He also maintains he did not keep helpful teachings secret, did keep some methods for a chosen few either:

Dharma Wheel The Blessed One [said] "I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back.

[◦Last Days of the Buddha (Maha-parinibbana Sutta, Digha Nikaya 16), 2:32]

You could adapt tactfully and smartly in such a light as you make your way on and up.


First Flavour

1. There is mundane gladness too.

The outcome of many an artistic incubation and hidden processings may be likened to a child in its mother's womb.

Neat artistry balances old know-how with tidings or perhaps attempts at innovation.

Some grand-looking essentials of the Zen mind: something neat to do, something to love, if not someone and what comes out of it.

What happens to food you eat: What is not absorbed to nourish you, is evacuated quite soon.]

One may go for deep, inner happiness and not merely wait for it to come one's way. In this way a person may breed predominant, artistic dhyana-attuned ways of living. ◊ The Zen man works at what mankind often tries to avoid, namely the state of being just himself in plain deals, and also in being well alone. Otherwise: being sparing of outlets can be good help.

2. To unravel a general psychology at large may not be unfit.

The general psychology of Zen is quite like the overall structure of Carl G. Jung's analytical depth psychology, tells Claire Myer in Transpersonal Psychologies (Tart 1977).

Some measure of "walking success" could be attempted through walking Zen too - a subtle art in itself.

Marring 'pangs of non-dhyana' (i.e., of non-Zen, by a translated term) hover over some. The source of stress seems unsound adaptations, and the source of such adaptations could well be unsound or infirm minds in large numbers.

3.The source of untold pangs - unfit fares for very many people

Living could be the best art to master.

Counteract too late rewards if you can.

So: There are artist ways of living, and sources to master.


Zen Points

Everywhere is the Pure Land in its beauty. [Torei Zenji]

The Pure Land is not far. [Hakuin Ekaku (1685-1768)]

This mind is like space. [Bodhidharma]

Free yourself from karma. If you do not see your nature, quoting sutras is no [great] help. [Bodhidharma]

Nirvana is here, before your eyes. [Hakuin]

Before I had studied Zen for thirty years, I saw mountains as mountains, and waters as waters. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and waters are not waters. But now that I have got its very substance I am at rest. For it's just that I see mountains once again as mountains, and waters once again as waters. [Ch'ing-yüan Wei-hsin (Seigen Ishin)]

Heaven and earth and I are of the same root, the ten-thousand things and I are of one substance. [Sêng-chao/Sõjõ (384-414)]

Nan-ch'uan (Nansen) pointed at the peonies in the courtyard, saying to his lay disciple Lu Hsuan, 'The worldlings look at these bush of flowers as in a dream." Lu did not see the point. [Nan-ch'uan (Nansen)]

From the K'un-lun mountains eastward the (Taoist) term "Great Oneness" is used. From Kashmir westward the (Buddhist) term sambodhi is used . . . the principle involved is the same. [Seng-yu]

Ocean of pure Reality, its substance, in fathomless quiescence, exists eternally. [Fo-kuang Ju-man (Bukkõ Nyoman)]

Like the clear stillness of autumn water – pure and without activity; in its tranquil depths are no obstructions. Such an one is called a man of Tao, also, a man who has nothing further to do. [Wei-shan Ling-yu (Isan Reiyû)]

When the mind is like wood or stone, there is nothing to be discriminated." [Pai-chang Huai-hai (Hyakujõ Ekai)]

Above speech and silence there is a way out. [I-tuan]

The full-grown man aspires to pierce through the heavens: Let him not walk in the footsteps of the Buddha! [Ts'ui-yen]

No dependence upon words and letters; direct pointing at the soul of man; seeing into one's nature and the attainment of Buddhahood. [Bodhidharma]

If you want to climb a mountain, begin at the top. [Saying]

"Everyday is a good day." [Yün-men (Unmon)]

Asked "What is buddha?" Ma-tsu replied "This very mind, this is Buddha." [The Gateless Gate]

Your own mind – this is Buddha. [Ma-tsu]

This is not mind, this is not Buddha, this is not a thing. [Nan-chüan]

No clinging, no seeking. [Pai-chang (Hyakujõ)]

Keep your mind alive and free without abiding in anything or anywhere. [Diamond Sutra]

How sad that people ignore the near and search for truth afar. [Hakuin Ekaku (1685-1768)]

Ultimate reality has a unified form. [Buddha]

Boundless and free is the sky of samadhi. [Hakuin]


Zen Buddhism, Literature  

Tart, Charles, ed. Transpersonal Psychologies. New York: Harper Colophon, 1977.

Harvesting the hay

Symbols, brackets, signs and text icons explained: (1) Text markers(2) Digesting.

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