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Think and Grow Rich > Zen > Flashcards

Zen Flashcards

0
Q

• I must never lose

A

• I must never lose my self-sufficient state of mind. This does not mean a closed mind, but actually an empty and ready mind.

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1
Q

The most important thing is

A

The most important thing is not to be dualistic

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2
Q

• If my mind is empty

A

• If my mind is empty it is always ready for anything.

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3
Q

• If I discriminate too much

A

I limit myself. If am too demanding or too greedy, my mind is not rich and self-sufficient.

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4
Q

All ego related thoughts

A

• *All ego related thoughts limit our vast mind.

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5
Q

When you try to attain something, your mind starts to wander about somewhere else. When you do not try to attain anything

A

When you do not try to attain anything, you have your own body and mind right here

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6
Q

• We do not exist for the sake of something else. We exist for

A

the sake of Ourselves

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7
Q

We must exist

A

right here, right now!

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8
Q

If the microphone I use when I speak exists somewhere else

A

• *If the microphone I use when I speak exists somewhere else, it will not serve its purpose.

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9
Q

When we have our body and mind in order, everything else

A

will exist in the right place, in the right way.

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10
Q

It is impossible to organize things if

A

you yourself are not in order.

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11
Q

I am the “boss”. When the boss is sleeping

A

everyone is sleeping. When the boss does something right, everyone will do everything right, and at the right time.

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12
Q

BREATHING

A

BREATHING - What we call “I” is just a swinging door which moves when we inhale and when we exhale.

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13
Q

When we inhale

A

the air comes into the inner world. When we exhale, the air goes out to the outer world. The inner world is limitless.

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14
Q

If you think “I breathe, the “I” is extra, there is no

A

If you think “I breathe, the “I” is extra, there is no you to say “I”

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15
Q

All that exists is

A

the movement of BREATHING

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16
Q

“You” means

A

“You” means to be aware of the universe in the form of you, and “I” means to be aware of the universe in the form of I.

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17
Q

This moment the swinging door is

A

opening in one direction, and the next moment the swinging door will be opening in the opposite direction

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18
Q

Time and space are one,

A

We do things one after another, that is all.

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19
Q

***We should live in this moment. So when we sit we

A

• ***We should live in this moment. So when we sit we concentrate on our breathing, and we become a swinging door. If you establish this kind of life, you have no confusion whatsoever.

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20
Q

when we sit we concentrate on our breathing, and we become a swinging door..

A

If you establish this kind of life, you have no confusion whatsoever.

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21
Q

• So when I practice zazen, my mind should be concentrated on my breathing. This kind of activity is

A

is the fundamental activity of the universal being.

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22
Q

CONTROL

A

CONTROL – to give your sheep or cow a large spacious meadow is the way to control it.

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23
Q

CONTROL
Even though you try to put people under some control it is impossible. You cannot do it. The best way to control people is

A

Even though you try to put people under some control it is impossible. You cannot do it. The best way to control people is to encourage them to be mischievous. Then they will be in control in it’s wider sense.

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24
Q

CONTROL

To give your sheep or cow a large spacious meadow is the way to control it. So it is with people. First

A

To give your sheep or cow a large spacious meadow is the way to control it. So it is with people. First let them do what they want, and watch them. This is the best policy.

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25
Q

If I want to obtain perfect calmness in my zazen, I should not be bothered by

A

the various images I find in my mind. Let them come, and let them go. It sounds easy, but it requires some special effort.

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26
Q

• The only thing that will help me is

A

• The only thing that will help me is to count my breathing, or concentrate on inhaling and exhaling.

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27
Q

If I want to discover the true meaning of Zen in my everyday life, I have to

A

understand the meaning of keeping my mind on my breathing and my body in the right posture

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28
Q

MIND WAVES

A

because we enjoy all aspects of life as an unfolding of big mind. We do not care for any excessive joy. So we have imperturbable composure.

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29
Q

When you are practicing zazen, do not try to stop your thinking.

A

Let it stop by itself. If something comes into my mind, let it come in, and let it go out. It will not stay long. When I try to stop my thinking, it means I am bothered by it. Do not be bothered by anything.

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30
Q

If something comes into my mind, let it come in, and let it go out. It will not stay long.

A

If something comes into my mind, let it come in, and let it go out. It will not stay long. When I try to stop my thinking, it means I am bothered by it. Do not be bothered by anything.

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31
Q

If something comes from outside the mind

A

If something comes from outside my mind, but actually it is only the waves of my mind, and if I am not bothered by the waves, gradually they will become calmer and calmer.

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32
Q

In five minutes

A

In five minutes or at most ten minutes, my mind will be completely serene and calm, and my breathing will return to quite slow.

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33
Q

STIMULI

A

Many sensations come, many thoughts or images arise, but they are just waves of my own mind. Nothing comes from outside my mind.

34
Q

Usually we think of our minds as receiving impressions and experiences from outside, but that is not a true understanding of our mind.

A

The true understanding is that the mind includes EVERYTHING; when I think something comes from outside it means only that something appears in my mind.

35
Q

• *****Nothing outside yourself can cause trouble. You yourself make the waves in your mind.

A

• *****Nothing outside yourself can cause trouble. You yourself make the waves in your mind. If you leave your mind as it is, it will become calm.

36
Q

If my mind is related to something outside itself

A

If my mind is related to something outside itself, the mind is a small mind.

37
Q

• ***Do You understand the difference between the two minds: the mind which includes everything, and the mind which is related to something?

A

Actually they are the same thing, but the understanding is different, and my attitude towards my life will be different according to which understanding I have.

38
Q

That everything is included within my mind is the essence of mind. Even though

A

waves arise, the essence of my mind is pure; it is just like clear water with a few waves.

39
Q

Waves II

A

Fret not, Waves are the practice of water. To speak of waves apart from water or water apart from waves is a delusion. Water and waves are one.

40
Q

COMPOSURE

A

*Because we enjoy all aspects of life as an unfolding of big mind, we do not care for any excessive joy. So we have imperturbable composure, and it is with this imperturbable composure of big mind that we practice zazen.

41
Q

*****I must keep my mind on my breathing until

A

I am not aware of my breathing

42
Q

Once you understand our innate power to purify ourselves and our surroundings, you can act properly, and you will learn from those around you, and you will become

A

friendly with others. This is the merit of Zen practice. But the way of practice is just to be concentrated on breathing with the right posture and with great, pure effort.

43
Q

In other restless positions, you have no power to accept your difficulties, but in the zazen posture which you have acquired by long, hard practice

A

your mind and body have great power to accept things as they are, whether they are agreeable or disagreeable.

44
Q

With your full mind, you sit with painful legs without

A

being disturbed by them.

45
Q

• Whatever you do is zazen, if so,

A

there is no need to say it.

46
Q

*When you can do everything, whether it Is good or bad without disturbance or without being annoyed by the feeling, that is actually what we mean by

A

“form is form and emptiness is emptiness”.

47
Q

*When you do something,

A

just to do it, should be your purpose.

48
Q

*The result is not the point; it is the

A

the effort to improve ourselves that is valuable. There is no end to this practice.

49
Q

Although our evil desires are limitless,

A

We vow to rid of them

50
Q

Although the teaching is limitless,

A

We vow to learn it all

51
Q

Although Buddhism is unattainable,

A

We vow to attain it.

52
Q

• Whether or not it (anything) is impossible is not the point.

A

If it is our inmost desire, we have to do it.

53
Q

If it is our inmost desire to

A

to get rid of our self-centered ideas, we have to do it.

54
Q

• Your effort

A

appeases your inmost desire. There is no other way to attain calmness.

Calmness of mind does not mean you should stop your activity. Real calmness should be found in activity itself.

55
Q

Calmness of mind does not mean you should stop your activity,

A

Real calmness should be found in activity itself.

56
Q

• It is easy to have calmness in inactivity, it is hard to have calmness in activity , but calmness in activity is

A

is true calmness.

57
Q

It is not possible to make rapid, extraordinary progress. Even though you try very hard

A

The progress you make is always little by little

58
Q

• Zen is like studying a foreign language; you cannot do it all of a sudden, but by

A

repeating it over and over you will master it.

59
Q

Just to be sincere and make our full effort in each moment is enough.

A

• Just to be sincere and make our full effort in each moment is enough.

60
Q

PROGRESS

A

We either make progress little by little, or we do not make progress at all.

61
Q

• If you continue this simple practice every day, you will obtain a wonderful power.

A

Before you attain it, it is something wonderful, but after you obtain it, it is nothing special.

62
Q

EGO -TRIPPING

A

As long as we are alive, we are always doing something. But as long as you think, “I am doing this,” or “ I have to do this”, or “I must attain something special”, you are actually not doing anything.

63
Q

*When there is no gaining idea in what you do, then you do something.

A

*When there is no gaining idea in what you do, then you do something.

64
Q

• If you continue this practice everyday (Focus on my Breathing)

A

you will attain a wonder power.

65
Q

The most important thing is to forget all gaining ideas, all dualistic ideas. In other words,

A

Do Not Think About Anything.

66
Q

The ‘single-minded way’ is

A

“one railway track thousands of miles long”.

67
Q

POISE

A

The railway track is always the same. If it were to become to wider or narrower, it would be disastrous. Wherever you go, the railway track is always the same.

68
Q

• The railway track is always the same. If it were to become to wider or narrower, it would be disastrous.

A

MWherever you go, the railway track is always the same.

69
Q

Single-Minded Way

A

The sights we see from the train will change, but we are always running on the same track. This is the Single-Minded Way.

70
Q

Single-Minded Way

A

The ‘single-minded way’ is “one railway track thousands of miles long”. The railway track is always the same. If it were to become to wider or narrower, it would be disastrous. Wherever you go, the railway track is always the same.

71
Q

When my talk is over, your listening is over. There is no need to remember what I say.

A

You understand; you have full understanding within yourself.

72
Q

REPITITION

A

“if you lose the spirit of repetition, your practice will become difficult.”

73
Q

It is necessary for us to keep the constant way. Zen is not some kind of excitement,

A

but concentration on our usual everyday routine.

74
Q

*****If you become too busy and excited, your mind becomes rough and ragged. This is not good. If possible, try to be always calm and joyful and keep your mind from excitement.

A

If you become too busy and excited, your mind becomes rough and ragged. This is not good. If possible, try to be always calm and joyful and keep your mind from excitement.

75
Q

*****If we become interested in some excitement, or in our own change, we will become completely involved in our busy life, and we will be lost. But if your mind is calm and constant,

A

you can keep yourself away from the noisy world even though you are in the midst of it. In the midst of noise and change, your mind will be quiet and stable.

76
Q

If your mind is calm and constant

A

you can keep yourself away from the noisy world even though you are in the midst of it. In the midst of noise and change, your mind will be quiet and stable.

77
Q

***Just continue in your calm ordinary practice and

A

Your character will be built up

78
Q

You know yourself quite well, and you know how much temperature you need. You know exactly what you need. But if you get too excited

A

you will forget how much temperature is good for you, and you will lose your own way.

79
Q

**When we do something with a quite simple, clear mind, we have no notion or shadows, and our activity is strong, and straightforward. BUT

A

when we do something with a complicated mind, in relation to other things or people, or society, our activity becomes very complex.

80
Q

Relative mind is

A

the mind which sets itself in relation to other things, thus limiting itself. It is this small mind which creates gaining ideas.

81
Q

In order to leave no trace

A

when you do something, you should do it with your whole body and mind; you should be concentrated on what you do.

82
Q

Our practice is not a matter of one hour or two hours, or one day or one year. If you practice zazen with

A

practice zazen with your whole body and mind, even for a moment, that is Zazen.

83
Q

Moment after Moment, you should devote yourself to your practice.

A

B

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