Just tell you to be untroubled.
Whether it’s hitting or scolding, covering or revealing, speaking or saying, all Buddhas and ancestors, Zen masters and bodhisattvas, countless scriptures and discussions, a myriad of methods and words—what ultimately do they want us to do?
When it’s time to eat, eat; when it’s time to sleep, sleep. Sit when you need to sit, walk when you need to walk. What the ancestors teach is nothing but this. The Zen masters don’t want you to be overly cautious or hesitant; they don’t want you to be sickly or sluggish. They only ask that you be clean and clear, quick and efficient, natural and carefree—just happy and joyful. Is there any other purpose beyond this?
When planning matters, they don’t want you to hesitate; when working, they don’t want you to take the easy way out; when choosing a situation, they don’t want you to nitpick; when taking responsibility, they don’t want you to shirk your duties. In short, act like a real man—that is what the great Zen masters teach. Eating is just eating; sleeping is just sleeping; working is just working—without focused thoughts yet maintaining constant focus. It seems like having intention while being free of intention; truly being free of intention yet appearing as if one has intention—this is the practice of the great Zen masters.
The great Zen master teaches through personal example as the foremost method of perfection (paramita), while verbal instruction comes second. They only tell you to be untroubled—that is the essence of the great Zen master’s teaching; then they tell you that there’s nothing that isn’t worth doing—that is the intent of the great Zen master. If one can understand these two points, it can be said that one comprehends the heart of Buddha and acts like Buddha—action and understanding are in harmony—and this is called being an ancestor (patriarch). Patriarchal Zen has no sequence; direct action without hesitation embodies Tathāgata (the Thus Come One). Patriarchal Zen has no branches or leaves—it directly reveals and demonstrates what needs no further explanation.
All branches and leaves of a person arise from their mind; all difficulties, contradictions, and doubts are created by their mind. Since ancient times, Zen masters have been straightforward about illusions while directly employing reality—cleanly and efficiently without dragging their feet. They point directly at the source—seeing truth as Buddha—is how these types of teachers instruct. Those who resonate with such teachings correspond with them directly without getting caught up in complications—they attain liberation directly. Becoming a Buddha or an ancestor happens directly through Tathāgata.
If learning from patriarchal Zen, one must do so accordingly: directly grasping Buddha’s essence while studying Buddha’s spirit. Directly utilizing our own Buddha nature leads us straight towards Buddhahood. Just sitting at home allows for direct understanding of all matters. Directness embodies Tathāgata; directness leads one to become a world-honored one (shakyamuni). Crossing over vast seas while discarding all words spoken—taking a feather duster in hand yet explaining with bowls or bottles—is not for those who are clever but for those who can understand directly? The Dharma speaks daily but people remain unaware.
Just telling you to be untroubled means entering the patriarch’s door. Once inside the door, what should we do? Do whatever needs doing! What’s different from before? Like someone eating pears—the taste is known by oneself! It was just verbose before but now it’s straightforward; previously meandering here and there now becomes clear-cut speech: one says one thing clearly without confusion! Before it felt like walking on thorns along a wide road now feels like walking on a wide road through thorns! Before tasting honey felt bitter now eating bitter herbs feels sweet!
The heavens have turned upside down yet heads still face upwards! Meeting fellow practitioners means speaking without words! To know about matters in this school requires reaching the highest level: first cut off all entanglements then discard all words spoken before discussing facts so that we may engage with Buddha directly! Thousands of methods only ask that your heart rests; myriad forms of compassion support your freedom! No hindrance represents Buddhism while freedom represents Buddhist affairs—in these two kinds of merit how much have you gained? If not gained then simply follow like Buddhas did—like their teachings!
Thousands say many things just for not saying anything at all; thousands act many ways just for not acting at all! Matters within Buddhism only ask people not to fumble around then smoothly go with wind or rain along straight paths! This concludes everything—with nothing more left! Can you stop your lifetime’s pointless fumbling? If able to stop then Buddhahood isn’t far away! Can you settle your heart right now? If able to settle then Buddha light shines universally! This matter isn’t false—it awaits true people knowing it: if anyone can settle down there’s no worry in seeing enlightenment!
Just telling you to be untroubled followed by doing nothing but everything—is what Buddhist teachers convey frontwards and backwards: first asking for rest then allowing action afterward because previously during actions—you were lost everywhere encountering suffering everywhere; afterward during actions—you’ll find clarity on every path experiencing joy in every moment! Buddha uses wisdom as method while compassion serves as purpose—to guide people towards tranquility—to guide people away from suffering—to guide people into harmony! If able to attain liberation there’s no need for Buddhist teachings at all! Have you attained liberation? If not attained liberate yourself through self-reliance as well as reliance on others!
Thousands say many things thousands act many ways—all return back towards doing nothing at all—from starting with doing nothing leads toward thousands acting thousands saying—all liberating others too! Such speech reflects Buddha’s speech such actions reflect Buddha’s actions such harmony reflects Buddha’s harmony! Acting thus will lead away without violating Buddhist law—it constitutes lawful conduct—the conduct of wise ones—the conduct filled with compassion—the path leading towards Buddhahood itself too! Practitioners should step onto this road walk upon this path!
by Taiwan Fearless Tathāgata Buddhi Great Perfection Meditation Center