Attributed to Hui Neng, it means - paraphrased of course - "Originally there is not one thing." 無一物 is "not one thing," or "having nothing."
It's good not to have things you might get stuck to.
A Blog from a Zen Buddhist with a technical background
According to its website, the group calls on followers to perform a good deed each day and to fast several days a month and then to donate to charity the money they would have spent on food. The website also speaks of the group’s “commitment to the prosperity of the Chinese nation and world peace.”
Mr. Wu, who is also addressed by followers as His Holiness Vairocana Xing Wu, founded Huazang Dharma in the late 1980s and traces its teachings back to the earliest days of Buddhism. A number of followers believe he possesses healing powers and say the traditional Chinese medicine he prescribes can cure cancer and other diseases.
Nicole Ho, who lives in the United States and who credits Mr. Wu with saving the life of her ailing father, has been a devout follower since 1995. “His ability and level of wisdom is simply different from anyone else,” she said. “With Master Wu, you listen and feel good from head to toe.”
Mr. Wu had been briefly detained twice by the police in recent years, but his followers said the current detentions of him and his followers suggested the authorities were determined to crush the group.
According to several witnesses, the police entered Mr. Wu’s home in Zhuhai on July 29 saying they wanted to examine his residency registration papers and then took him away. A number of followers living in apartments in the same complex were also detained at the same time, including children who were studying meditation and martial arts. Meanwhile, the police in the nearby city of Shenzhen raided two businesses affiliated with Huazang Dharma and the homes of people working there.
Mr. Wu Zeheng, with an alias Xin Yu and Buddhist name His Holiness the Vairocana Xing Wu, is the Patriarch of Buddhism, the 88th successor of Buddha, the 61th Successor of Zen Dharma, the 51th Successor of the Caodong Dharma, and the 32nd Successor of the Offspring Sangha Dharma. Holding the Symbol of Buddha Dharma - the”Kashaya and alms bowl ” (the hundreds patched robe and the alms bowl) that is the direct line of descent from Supreme Shakyamuni Buddha.
Workplace leadership is all about growing the business, meeting the deadline, closing the deal, and finishing the project. And the speed and pace can be intense - getting it done faster, better, cheaper and smarter. Such a work style with all its ambition and energy has its benefits no doubt, but it also has a profound blind spot: in our relentless pursuit of ‘success’, we often forget to live our lives. When we lead a career that is excessively focused on being more successful, more admired or just more comfortable, we can deceive ourselves into neglecting the world around us, where we end up managing our lives rather than actually living them.
This was the case with Zen Buddhism in Japan during and before WWII, the cultivation of stillness, compassion and love can co-exist with the worst fascism and imperialism. The entire institution of Zen Buddhism – the masters, monks and professors supported the cruel and colonizing efforts of the state and emperor. They defended the “wars of compassion,” gorged themselves in killing and advocated merging the small self with the larger self of the state. This was all done within the monastical, academic and ethical systems of Zen Buddhism.
It’s also worth noting the difference between a full conception of philosophy and the caricature of it that Tyson has in mind. When Tyson, in the Nerdist podcast, laments the fact that philosophy seems to be overly concerned with deep questions, he cites the old Zen koan, “What is the sound of one hand clapping?”
This reductio ad absurdum of the spirit of philosophy may be the root of his own ignorance of the importance of the discipline, as well as his open hostility toward it. (None of this is even to mention that he’s confusing Western philosophy with an Eastern spiritual practice.) But the perspectivism and nuance of full-strength philosophy provide the catalyst that can transmute the lead of knowledge into the gold of flourishing.
Yeah," said Tom. "He didn' duck quick enough. He wasn' doing nothin' against thelaw, Ma. I been thinkin' a hell of a lot, thinkin' about our people livin' like pigs, an' the good rich lan' layin' fallow, or maybe one fella with a million acres, while a hunderd thousan' good farmers is starvin'. An' I been wonderin' if all our folks got together an' yelled, like them fellas yelled, only a few of 'em at the Hooper ranch—"Ma said, "Tom, they'll drive you, an' cut you down like they done to young Floyd." "They gonna drive me anyways. They drivin' all our people.""You don't aim to kill nobody, Tom?""No. I been thinkin', long as I'm a outlaw anyways, maybe I could—Hell, I ain'tthought it out clear, Ma. Don' worry me now. Don' worry me."They sat silent in the coal-black cave of vines. Ma said, "How'm I gonna know 'bout you? They might kill ya an' I wouldn' know. They might hurt ya. How'm I gonna know?"Tom laughed uneasily, "Well, maybe like Casy says, a fella ain't got a soul of his own, but on'y a piece of a big one—an' then—""Then what, Tom?""Then it don' matter. Then I'll be all aroun' in the dark. I'll be ever'where—wherever you look. Wherever they's a fight so hungry people can eat, I'll be there. Wherever they's a cop beatin' up a guy, I'll be there. If Casy knowed, why, I'll be in the way guys yell when they're mad an'—I'll be in the way kids laugh when they're hungry an' they know supper's ready. An' when our folks eat the stuff they raise an' live in the houses they build—why, I'll be there. See? God, I'm talkin' like Casy. Comes of thinkin' about him so much. Seems like I can see him sometimes.""I don' un'erstan'," Ma said. "I don' really know.""Me neither," said Tom. "It's jus' stuff I been thinkin' about. Get thinkin' a lot when you ain't movin' aroun'. You got to get back, Ma.""You take the money then."He was silent for a moment. "Awright," he said.
Modern racism had several different intellectual sources, and only with difficulty could one say which of these was most important. I will focus here on the “scientific” strand of racism, which drew its inspiration from Charles Darwin’s theory of evolution through natural selection. Several factors dictate this emphasis on Darwinian racism. First, Darwinist racism explicitly motivated Hitler and many other leading perpetrators of the Holocaust. Second, Darwin inspired the researchers, most notably in biology and anthropology, who gave racism its aura of scientific certainty. Third, Darwinian thought may well have been more popular in Germany than anywhere else during these years, in part because Germany was the world’s leading center of biological research before World War I and the Germans were exceptionally literate. Finally, Darwinist racism was the brand of racism most easily understood by the widest number of people, in part because Darwin’s theory was astonishingly simple and easy to explain.
As Darwin’s theory gained widespread acceptance, thinkers of every stripe began to find lessons in it for understanding the politics and society of their time, using Darwinian thought to support their own agendas. This so-called Social Darwinism ran in many different political directions. The right-wing branch of Social Darwinism—which was not necessarily the most popular strand of it—promoted racism, justified social and political inequality, and glorified war. It also inspired Adolf Hitler and his ardent supporters to launch a world war and exterminate the Jews of Europe.
Right-wing Social Darwinism produced several ideas that were attractive and convenient to the ruling classes of Europe and North America, and especially to Germany’s warlike and antidemocratic elites. The most important idea may have been “struggle,” the notion that all relations between individuals and between nations were defined by a merciless battle for survival. Struggle followed inevitably from the laws of nature as discovered by Darwin, and therefore had no moral significance. The Christian injunctions to “love your neighbor” and “love your enemies” had no place in the animal kingdom; neither should they control the behavior of human beings, who were not made in the image of God, but rather counted as nothing more than an especially clever type of animal.
From these assumptions about struggle followed the argument that extreme social inequality was natural and permanent. The poor were poor because they were less fit than the rich. Charity for the poor blocked humanity from evolving to a higher plane, because it kept unfit members of society alive, allowing them to reproduce and pollute the gene pool with their inferior intelligence and moral weaknesses. The belief in permanent struggle also supported a bias toward violence between nations, a glorification of warfare. “Superior” peoples had every right to conquer, exploit, and even exterminate “inferior” ones. If such aggression let superior peoples expand and become more numerous, the entire human race would improve in the long run; the extinction of lesser races was a cause for celebration rather than pity. In international relations, might made right: by winning a war, the victor showed that he deserved his victory, because his people were more fit to survive than were the losers...
人+二=仁 (rén) man on left two on right, the relationship between two human beings, means humanity, benevolence, seed. Originally the character was just written as丨二 representing yin yang, the vertical line is yang (male, penis, heaven, odd numbers), the two horizontal lines are yin (female, vagina, earth, even numbers), 仁 is the seed and core of everything. The character 人 (man, rén) and 仁 have the same pronunciation. When a human is unable to be humane, he or she does not qualify to be a human but an animal. But when a human is able to be humane, for example, when Buddhism first introduced to China in the Han Dynasty the Chinese people translated the Buddha's name into "able to be human" or someone with ”ability and humanity" (能人，能仁) because Confucius's teachings and Buddha's teachings are "one to two, two to one."
Rén relies heavily on the relationships between two people, but at the same time encompasses much more than that. It represents an inner development towards an altruistic goal, while simultaneously realizing that one is never alone, and that everyone has these relationships to fall back on, being a member of a family, the state, and the world.Rén is not a concept that is learned; it is innate, that is to say, everyone is born with the sense of Rén. Confucius believed that the key to long-lasting integrity was to constantly think, since the world is continually changing at a rapid pace.There have been a variety of definitions for the term Rén. Rén has been translated as "benevolence", "perfect virtue", "goodness" or even "human-heartedness". When asked, Confucius defined it by the ordinary Chinese word for love, ai, saying that it meant to "love others".Rén also has a political dimension. Confucianism says that if the ruler lacks Rén, it will be difficult for his subjects to behave humanely. Rén is the basis of Confucian political theory; the ruler is exhorted to refrain from acting inhumanely towards his subjects. An inhumane ruler runs the risk of losing the Mandate of Heaven or, in other words, the right to rule. A ruler lacking such a mandate need not be obeyed, but a ruler who reigns humanely and takes care of the people is to be obeyed, for the benevolence of his dominion shows that he has been mandated by heaven. Confucius himself had little to say on the active will of the people, though he believed the ruler should definitely pay attention to the wants and needs of the people and take good care of them. Mencius, however, did state that the people's opinion on certain weighty matters should be polled.Rén also includes traits that are a part of being righteous, such as hsin, meaning to make one's words compliment his actions; li, which means to properly participate in everyday rituals; ching, or "seriousness"; and yi, which means right action. When all these qualities are present, then one can truly be identified as a chün tzu (君子), or "superior man," which means a morally superior human being. Confucians basically held the view that government should be run by ethically superior human beings who concentrate solely on the welfare of the people they govern.
Listen to the group you are allied w/; learn from yr mistake. A true ally will listen. Defensiveness makes the issue about you. NOT ABT YOU
— Rachel Safeek (@RachSafeek) February 17, 2014
Look, none of us can be certain what happened. The standard to send someone to prison is guilt beyond a reasonable doubt, but shouldn’t the standard to honor someone be that they are unimpeachably, well, honorable?
Yet the Golden Globes sided with Allen, in effect accusing Dylan either of lying or of not mattering. That’s the message that celebrities in film, music and sports too often send to abuse victims.
“I know it’s ‘he said, she said,’ ” Dylan told me. “But, to me, it’s black and white, because I was there.”
I asked her why she’s speaking out now. She said she wants to set the record straight and give courage to victims: “I was thinking, if I don’t speak out, I’ll regret it on my death bed.”
These are extremely tough issues, and certainty isn’t available. But hundreds of thousands of boys and girls are abused each year, and they deserve support and sensitivity. When evidence is ambiguous, do we really need to leap to our feet and lionize an alleged molester?
A brief but chilling synopsis of the accusation is as follows: On August 4, 1992, almost four months after the revelation about Woody and Soon-Yi’s relationship understandably ignited a firestorm within the Farrow household, Woody was visiting Frog Hollow, the Farrow country home in Bridgewater, Connecticut, where Mia and several of her kids were staying. During an unsupervised moment, Woody allegedly took Dylan into the attic and, shall we say, “touched her inappropriately.” Later in the day, it was alleged that the child was wearing her sundress, but that her underpants were missing. The following day, Mia’s daughter allegedly told her mother what had happened, and Mia put the child’s recounting of the story on videotape as evidence...
Let’s back up a bit: Mia’s allegations of molestation automatically triggered a criminal investigation by the Connecticut State Police, who brought in an investigative team from the Yale-New Haven Hospital, whose six-month long inquiry (which included medical examinations) concluded that Dylan had not been molested. I’ve since read a recurring canard that Woody “chose” the investigative team. Yet nobody has suggested how or why Mia’s team would ever outsource the investigation to a team “chosen” by Woody. Others have said that the investigators talked to psychiatrists “on Allen’s payroll” before letting him off the hook. The only way I can explain this is that the investigators, naturally, would have spoken with Woody’s shrinks before giving him a clean bill of health. So technically, yeah, Woody’s shrinks would have been paid a lot of money by Woody over the years. (Let’s even call it an annuity.) The same would be true of his dentist, his eye doctor, and his internist.
As for the evidentiary videotape of young Dylan’s claims, it’s been noted that there were several starts and stops in the recording, essentially creating in-camera “edits” to the young girl’s commentary. This raises questions as to what was happening when the tape wasn’t running. Was Mia “coaching” her daughter off-camera, as suggested by the investigators? Mia says no—she merely turned the camera on whenever Dylan starting talking about what Daddy did. Maybe we should take Mia at her word on this. Since I wasn’t there, I think it’s good policy not to presume what took place.
The videotape and the medical exams weren’t the only problems Mia faced in bringing abuse charges against her former lover. There were problems with inconsistencies in her daughter’s off-camera narrative as well. A New York Times article dated March 26, 1993, quotes from Mia’s own testimony, during which she recalled taking the child to a doctor on the same day as the alleged incident. Farrow recalled, “I think (Dylan) said (Allen) touched her, but when asked where, she just looked around and went like this,” at which point Mia patted her shoulders. Farrow recalls she took Dylan to another doctor, four days later. On the stand, Allen’s attorney asked Mia about the second doctor’s findings: “There was no evidence of injury to the anal or vaginal area, is that correct?” Farrow answered, “Yes.”