..续本文上一页re not clearly distinguishable from each other. Everything becomes precious, everything is golden, each smallest thing is marvellous and the suffering brings us to live in the ordinariness and to find in the ordinariness the greatness of the Way. Much of our suffering is because we are trying to stumble past the ordinariness to get into what is really important, but it is always there in front of us. The great encounter of zazen is with the marvellous but we find that the marvellous is within the ordinary and the ordinary within the miraculous. We become transparent and the world shines through.
Yun-chu constructed a hut on San Feng Mountain. He passed ten days there without coming to the meal hall. Master Tung-shan sent for him and asked, "Why have”t you come for meals these past few days
" A bit of a busybody, looking into it all. "Because regularly every day heavenly spirits bring me food," replied Yun-chu. The Master said, "Until now I thought you were an exceptional person but still you are concerned with such matters. Come to my place late tonight." Later that evening, when Yun-chu went to Tung- shan”s room, the Master called out, "Master Yun-chu!" When Yun- chu replied, the Master said, "Don”t think of good, don”t think of evil. What is it
" Yun-chu returned to his hut and peacefully took up his meditation. From then on, the heavenly spirits were completely unable to find him. And after three days they ceased appearing, so he too was released into coming down and eating supper, into the truly human realm. And in that truly human realm, what do we have
When we do not ask the angels to do it for us, what do we have
We have our own work, and even the struggle for enlightenment, perhaps especially the struggle for enlightenment is part of the truly human realm. Ramana Maharshi says, "If the mind is happy, not only the body but the whole world will be happy." It is like Hsueh-feng saying, "Today the village of Tortoise Mountain became enlightened." So it is important to find out how to be happy for ourselves. Ramana Maharshi also said, "Wanting to reform the world without discovering your true self is like trying to cover the whole world with leather to avoid the pain of walking on stones and thorns. It is simpler to wear shoes."
The judgement for the hexagram of inner truth is rather interesting. It says, "Inner truth, pigs and fishes, good fortune. It furthers one to cross the great water." So, inner truth is a great undertaking and is the only condition suitable for great undertakings, the only referrant that is reliable for great undertakings. But "pigs and fishes," what on earth does that mean
Well, the Wilhelm-Baynes translation which I use says, "Pigs and fishes are the least intelligent of animals and therefore difficult to influence. The force of inner truth must grow great indeed before it can extend to such creatures. In dealing with persons as intractable and difficult to influence as a pig or a fish, in other words, people like ourselves, the whole secret depends on finding the right way of approach. One must rid oneself of all prejudice and let the psyche of the other person act on one without restraint. Then one will establish contact and understand that person. When a door has thus been opened, the force of truth will influence that person." He is really talking about the only way of connecting, not only of teaching, but I think the way of loving. He said, "Even the most dangerous things can be undertaken in such a way. "
In the sangha, the bonds that develop come from this openness. Sanghas are very good at bringing up the wonderful free creative parts of ourselves but they also bring up the pig and the fish pretty often as well. In Zen communities, these aspects come up and from one point of view, this in…
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