Deva Premal Gate` Gate`- quotes from Buddha

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gate... gate... pāragate... pārasaṃgate.... bodhi svāhā

gate... gate... pāragate... pārasaṃgate.... bodhi svāhā

gone... gone... gone beyond... completely gone beyond ... enlightenmet hail 

 http://youtu.be/0ACr83mM8no 

Jan Nattier points out in her article on the origins of the Heart Sūtra that this mantra in several variations is present in the Chinese Tripiṭaka associated with several different Prajñāpāramitā texts.^[8] The version in the Heart Sūtra runs:

• Sanskrit IAST: gate gate pāragate pārasaṃgate bodhi svāhā
• Sanskrit Devanāgarī: गते गते पारगते पारसंगते बोधि स्वाहा
• Sanskrit IPA: ɡəteː ɡəteː paːɾəɡəteː paːɾəsəŋɡəte boːdʱɪ sʋaːɦaː
• Chinese: 揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提娑婆訶
• Japanese:ギャーテーギャーテーハーラーギャーテーハラソーギャーテーボージーソワカー
• Korean: 아제아제 바라아제 바라승아제 모지사바하
• Tibetan: ག༌ཏེ༌ག༌ཏེ༌པཱ༌ར༌ག༌ཏེ༌པཱ༌ར༌སཾ༌ག༌ཏེ༌བོ༌དྷི༌སྭཱ༌ཧཱ།
• Malayalam: ഗതേ ഗതേ പാരഗതേ പാരസംഗതേ ബോധി സ്വാഹാ
• Tamil: கதே கதே பாரகதே பாரஸங்கதே போதி ஸ்வாஹா
• Bengali: গতে গতে পারাগাতে পারাসাঙ্গতে বোধি স্বাহা
• Thai: คเต คเต ปารคเต ปารสงฺคเต โพธิ สวาหา (คะเต คะเต ปาระคะเต ปาระสังคะเต โพธิ สะวาหา)
• Vietnamese: Yết đế, yết đế , Ba la yết đế, Ba la tăng yết đế, Bồ đề tát bà ha

The Heart Sūtra is a member of the Perfection of Wisdom (Prajñāpāramitā) group of Mahāyāna Buddhist literature, and along with the Diamond Sūtra, is perhaps the most prominent representative of the genre.
The Heart Sūtra is made up of 14 shlokas in Sanskrit; a shloka is composed of 32 syllables. In Chinese, it is 260 Chinese characters, while in English it is composed of sixteen sentences.^[4] This makes it one of the shortest of the Perfection of Wisdom texts, which exist in various lengths up to 100,000 shlokas.


http://en.wikipedia.org/wiki/Heart_Sutra

How boundless the cleared sky of Samadhi!
How transparent the perfect moonlight of the Fourfold Wisdom!

At this moment what more need we seek?
As the Truth eternally reveals itself,
This very place is the Lotus Land of Purity,
This very body is the Body of the Buddha.

-  Song of Meditation,  Hakuin Ekaku Zenji

Finally out of reach -
          No bondage, no dependency.
          How calm the ocean,
          Towering the void.
                       -   Tessho's death poem

Buddha - A Documentary About Buddhism

Buddha - A Documentary About Buddhism

Inherent mind is Buddha.

Few people believe their
Inherent mind is Buddha.
Most will not take this seriously,
And therefore are cramped.
They are wrapped up in illusions, cravings,
Resentments, and other afflictions,
All because they love the cave of ignorance.

Fenyang

Bodhidharma Cave (Shaolin Temple, China)

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Daruma (Bodhidharma) - Patriarch of Zen Buddhism in China and Japan

Bodhidharma

Daruma (Bodhidharma) - Patriarch of Zen Buddhism in China and Japan

All sentient beings are essentially Buddhas. 
As with water and ice, there is no ice without water; 
apart from sentient beings, there are no Buddhas. 
Not knowing how close the truth is, 
we seek it far away 
--what a pity! 

Hakuin Ekaku Zenji

Enlightenment is like the moon reflected on the water.
The moon does not get wet, nor is the water broken.
Although its light is wide and great,
The moon is reflected even in a puddle an inch wide.
The whole moon and the entire sky
Are reflected in one dewdrop on the grass.


Dogen

Dhammapadda cap. 2

Capítulo 2: La Atención
21. La atención es el camino hacia la inmortalidad; la inatención es el sendero hacia la muerte. Los que  están atentos no mueren; los inatentos son como si ya hubieran muerto.  22. Distinguiendo esto claramente, los sabios se establecen en la atención y se deleitan con la atención,  disfrutando del terreno de los Nobles.  23. Aquel que medita constantemente y persevera, se libera de las ataduras y obtiene el supremo Nibbana.  24. Gloria para aquel que se esfuerza, permanece vigilante, es puro en conducta, considerado, autocontrolado, recto en su forma de vida y capaz de permanecer en creciente atención.  25. A través del esfuerzo, la diligencia, la disciplina y el autocontrol, que el hombre sabio haga de sí mismo una isla que ninguna inundación pueda anegar.  26. El ignorante es indulgente con la in atención; el hombre sabio custodia la atención como el mayor tesoro.  27. No os recreéis en la negligencia. No intiméis con los placeres sensoriales. El hombre que medita con  diligencia, verdaderamente alcanza mucha felicidad.  28. Cuando un sabio supera la inatención cultivando la atención, libre de tribulaciones, asciende al  palacio de la sabiduría y observa a la gente sufriente como el sabio montañero contempla a los  ignorantes que están abajo.  29. Atento entre los inatentos, plenamente despierto entre los dormidos, el sabio avanza como un corcel  de carreras se adelanta sobre un jamelgo decrépito.  30. Por permanecer alerta, Indra se impuso a los dioses. Así, la atención es elogiada y la negligencia subestimada.  31. El monje que se deleita en la atención y observa con temor la inatención, avanza como el fuego, superando todo escollo grande o pequeño.  32. El monje que se deleita en la atención y observa con temor la inatención, no es tendente a la caída. Está en presencia del Nibbana.

ZEN MUSIC

The black dragon's jewel

A verse that master Hsueh-t'ou Ch'ung-hsien wrote for a disciple.

One, seven, three, five.

What you search for cannot be grasped.

As the night deepens,

the moon brightens over the ocean.

The black dragon's jewel

is found in every wave.

Looking for the moon,

it is here in this wave

and the next. 

Bright Pearl

Bright Pearl

我有明珠一顆         There is a bright pearl within me,

久被塵勞關鎖         Buried for a long time under dust.

今朝塵盡光生         Today, the dust is gone and the light radiates,

照破山河萬朶         Shining through all the mountains and rivers.

Master Yueh of Ch'a-ling (茶陵郁) (The Golden Age of Zen 248, 322 n.7)

Master Yueh of Ch'a-ling "came to his enlightenment when he slipped and fell in crossing a bridge, and that he hit off a very wonderful gatha on the occasion." (The Golden Age of Zen 248)

Harvest moon

Harvest moon--
deep in the mountain
a mountain moon

-Issa, 1820

One breath in zazen (Haiku)

Fulfill the path... 
Make 100,000 prostrations...
...just one breath in zazen.

Moon Haiku

Moon,
soon fullmoon...
Great White Egret at a pond.

The 12 Zen ways to do things

“Zen is not some kind of excitement, but concentration on our usual everyday routine.” - Shunryu Suzuki

1. Do one thing at a time. This rule (and some of the others that follow) will be familiar to long-time Zen Habits readers. It’s part of my philosophy, and it’s also a part of the life of a Zen monk: single-task, don’t multi-task. When you’re pouring water, just pour water. When you’re eating, just eat. When you’re bathing, just bathe. Don’t try to knock off a few tasks while eating or bathing. Zen proverb: “When walking, walk. When eating, eat.”
2. Do it slowly and deliberately. You can do one task at a time, but also rush that task. Instead, take your time, and move slowly. Make your actions deliberate, not rushed and random. It takes practice, but it helps you focus on the task.
3. Do it completely. Put your mind completely on the task. Don’t move on to the next task until you’re finished. If, for some reason, you have no choice but to move on to something else, try to at least put away the unfinished task and clean up after yourself. If you prepare a sandwich, don’t start eating it until you’ve put away the stuff you used to prepare it, wiped down the counter, and washed the dishes used for preparation. Then you’re done with that task, and can focus more completely on the next task.
4. Do less. A Zen monk doesn’t lead a lazy life: he wakes early and has a day filled with work. However, he doesn’t have an unending task list either — there are certain things he’s going to do today, an no more. If you do less, you can do those things more slowly, more completely and with more concentration. If you fill your day with tasks, you will be rushing from one thing to the next without stopping to think about what you do.
5. Put space between things. Related to the “Do less” rule, but it’s a way of managing your schedule so that you always have time to complete each task. Don’t schedule things close together — instead, leave room between things on your schedule. That gives you a more relaxed schedule, and leaves space in case one task takes longer than you planned.
6. Develop rituals. Zen monks have rituals for many things they do, from eating to cleaning to meditation. Ritual gives something a sense of importance — if it’s important enough to have a ritual, it’s important enough to be given your entire attention, and to be done slowly and correctly. You don’t have to learn the Zen monk rituals — you can create your own, for the preparation of food, for eating, for cleaning, for what you do before you start your work, for what you do when you wake up and before you go to bed, for what you do just before exercise. Anything you want, really.
7. Designate time for certain things. There are certain times in the day of a Zen monk designated for certain activities. A time for bathing, a time for work, a time for cleaning, a time for eating. This ensures that those things get done regularly. You can designate time for your own activities, whether that be work or cleaning or exercise or quiet contemplation. If it’s important enough to do regularly, consider designating a time for it.
8. Devote time to sitting. In the life of a Zen monk, sitting meditation (zazen) is one of the most important parts of his day. Each day, there is time designated just for sitting. This meditation is really practice for learning to be present. You can devote time for sitting meditation, or do what I do: I use running as a way to practice being in the moment. You could use any activity in the same way, as long as you do it regularly and practice being present.
9. Smile and serve others. Zen monks spend part of their day in service to others, whether that be other monks in the monastery or people on the outside world. It teaches them humility, and ensures that their lives are not just selfish, but devoted to others. If you’re a parent, it’s likely you already spend at least some time in service to others in your household, and non-parents may already do this too. Similarly, smiling and being kind to others can be a great way to improve the lives of those around you. Also consider volunteering for charity work.
10. Make cleaning and cooking become meditation. Aside from the zazen mentioned above, cooking and cleaning are to of the most exalted parts of a Zen monk’s day. They are both great ways to practice mindfulness, and can be great rituals performed each day. If cooking and cleaning seem like boring chores to you, try doing them as a form of meditation. Put your entire mind into those tasks, concentrate, and do them slowly and completely. It could change your entire day (as well as leave you with a cleaner house).
11. Think about what is necessary. There is little in a Zen monk’s life that isn’t necessary. He doesn’t have a closet full of shoes, or the latest in trendy clothes. He doesn’t have a refrigerator and cabinets full of junk food. He doesn’t have the latest gadgets, cars, televisions, or iPod. He has basic clothing, basic shelter, basic utensils, basic tools, and the most basic food (they eat simple, vegetarian meals consisting usually of rice, miso soup, vegetables, and pickled vegetables). Now, I’m not saying you should live exactly like a Zen monk — I certainly don’t. But it does serve as a reminder that there is much in our lives that aren’t necessary, and it can be useful to give some thought about what we really need, and whether it is important to have all the stuff we have that’s not necessary.
12. Live simply. The corollary of Rule 11 is that if something isn’t necessary, you can probably live without it. And so to live simply is to rid your life of as many of the unnecessary and unessential things as you can, to make room for the essential. Now, what is essential will be different to each person. For me, my family, my writing, my running and my reading are essential. To others, yoga and spending time with close friends might be essential. For others it will be nursing and volunteering and going to church and collecting comic books. There is no law saying what should be essential for you — but you should consider what is most important to your life, and make room for that by eliminating the other less essential things in your life.

Post written by Leo Babauta. 

“Before enlightenment chop wood and carry water. After enlightenment, chop wood and carry water.” - Wu Li

Carrying water, shouldering firewood.

日日事無別 Daily, nothing particular,

惟吾自偶諧 Only nodding to myself,

頭頭非取捨 Nothing to choose, nothing to discard.

處處沒張乖 No coming, no going,

朱紫誰爲號 No person in purple,

邱山絶塵埃 Blue mountains without a speck of dust.

神通並妙用 I exercise occult and subtle power,

運水及搬柴 Carrying water, shouldering firewood.

(Two Zen Classics 262-3)

"Hõ Koji

El Dhammapada Capítulo I: Versos Gemelos

El Dhammapada 



Capítulo I: Versos Gemelos


1. Todos los estados encuentran su origen en la mente. La mente es su fundamento y son 
creaciones de la mente. Si uno habla o actúa con un pensamiento impuro, entonces el
sufrimiento le sigue de la misma manera que la rueda sigue la pezuña del buey... 


2. Todos los estados encuentran su origen en la mente. La mente es su fundamento y son 
creaciones de la mente. Si uno habla o actúa con un pensamiento puro, entonces la felicidad le sigue como una sombra que jamás le abandona. 


3. "Me maltrató, me golpeó, me derrotó, me robó". El odio de aquellos que almacenan tales pensamientos jamás se extingue. 


4. "Me maltrató, me golpeó, me derrotó, me robó". Quienes no albergan tales pensamientos se liberan del odio. 


5. El odio nunca se extingue por el odio en este mundo; solamente se apaga a través del amor. 
Tal es una antigua ley eterna. 


6. Muchos desconocen que al disputar, perecemos; pero aquellos que lo  comprenden, refrenan por completo sus disputas. 


7. Al que vive apegado al placer, con los sentidos irrefrenados, sin moderación en la comida, indolente, inactivo, a ese Mara lo derriba, como el viento derriba a un árbol débil. 


8. Al que vive consciente de las impurezas, con los sentidos refrenados, moderado en la comida, lleno de fe, lleno de sustentadora energía, a ese Mara no lo derribará, como el viento no derribará a la montaña. 


9. Quienquiera que sea que carezca de autocontrol y no permanezca en la  verdad, aunque se vista con la túnica amarilla, no es merecedor de ella. 


1O. El que se ha liberado de toda mancilla, está establecido en la moralidad y se curte en el autocontrol y la verdad, tal es merecedor de la túnica amarilla. 


11. Los que imaginan lo no esencial como esencial y lo esencial como no esencial, debido a tan equivocado juicio nunca llegan a Nirvana (Nibbana, el supremo refugio más allá de las ataduras). 


12. Pero aquellos que ven lo esencial en lo esencial y lo inesencial en lo inesencial, debido a su correcta visión, perciben la esencia. 


13. Así como la lluvia penetra en una casa mal techada, la avidez penetra en una mente no 
desarrollada. 


14. Así como el agua no penetra en una casa bien techada, la avidez no penetra en una mente bien desarrollada. 


15. El malhechor se lamenta ahora y se lamenta después. Se lamenta tanto aquí como allí. 
Siempre se lamenta y sufre percibiendo la impureza de sus propios actos. 


16. El bienhechor se regocija ahora y se regocija después. Tanto aquí como allí se regocija. Se regocija; se regocija enormemente, percibiendo la pureza de sus propios actos. 


17. Sufre ahora y sufre después. Sufre en ambos estados. "He actuado mal", se dice sufriendo. Además, sufre abocándose a un estado más doloroso. Así el que mal obra.


18. Goza ahora y goza después. En ambos estados es verdaderamente feliz. "He actuado bien, se dice feliz. Además, abocándose a un apacible estado es feliz. Así el que bien obra. 


19. Aunque uno recite muy a menudo las escrituras, si es negligente y no actúa en consecuencia, es como el vaquero que cuenta las vacas de los otros. No obtiene los frutos de la Vida Recta. 


20. Aunque uno recite poco las escrituras, si se conduce según la Enseñanza, abandonando el deseo, el odio y la ilusión, provisto con una mente bien liberada y no apegándose a nada ni aquí ni después, obtiene los frutos de la Vida Recta. 

Ocho versos para adiestrar la mente.

Ocho versos para adiestrar la mente.
De Geshe Langri Thangta

Pensando en que todos los seres sentientes

son aún más valiosos que la joya que colma los deseos,

con el fin de alcanzar el supremo propósito,

pueda yo siempre considerarles preciosos.

Dondequiera que vaya, con quienquiera que esté,

pueda yo sentirme inferior a los demás y,

desde lo más hondo de mi corazón,

considerarles a todos sumamente preciosos.

Que sea yo capaz de examinar mi mente en todas las acciones,

y en el momento en que aparezca un estado negativo,

ya que nos pone en peligro a mí mismo y a los demás,

pueda yo hacerle frente y apartarlo.

Cuando vea a seres de disposición negativa

o a los que están oprimidos por la negatividad o el dolor,

pueda yo considerarlos tan preciosos como un tesoro hallado,

pues son difíciles de encontrar.

Cuando otros, impulsados por los celos,

me injurian y tratan de otros modos injustos,

pueda yo aceptar la derrota sobre mí,

y ofrecer la victoria a los demás.

Cuando una persona a quien he ayudado,

o en quien he depositado todas mis esperanzas

me daña muy injustamente,

pueda yo verla como a un amigo sagrado.

En resumen, que pueda yo ofrecer, directa e indirectamente,

toda alegría y beneficio a todos los seres, mis madres,

y que sea capaz de tomar secretamente sobre mí todo su dolor y sufrimiento.

Que no se vean mancillados por los conceptos

de los ocho vientos mundanos

y, conscientes de que todas las cosas son ilusorias,

que puedan ellos, sin aferramiento, verse libres de las ataduras. 

6 elements / gasho haiku

Earth...

Water...

Fire...

Air ...

Space...

Consciousness ...

Gasshō 合掌

Sharing a Mountain Hut with a Cloud

Sharing a Mountain Hut with a Cloud

A lonely hut on the mountain-peak towering above a thousand others;

One half is occupied by an old monk and the other by a cloud:

Last night it was stormy and the cloud was blown away;

After all a cloud could not equal the old man's quiet way.

Kuei-tsung Chih-chih, a monk who lived in a humble hut on Lu-shan (盧山 Rozan)

(Essays in Zen Buddhism – Second Series 352)

"he aptly gives vent to his appreciation of Emptiness; the verse is not to be understood as merely describing his solitary hut where he lived in company with clouds." (Essays in Zen Buddhism – Second Series 351-2)

¿Qué es el Zen?

¿Qué es el Zen? 
Zazen 
-siéntate y medita-