morning glory

May 26 2016 – month of daily flower & buddha photos – Day 26

glory bloom

morning glory flower, glazed porcelain jar. Japan. photo May 2016 ©

old wood

Buddha.  photo may 2016 ©

The morning glory blooms but an hour
And yet it differs not at heart
From the great pine that lives for a
   thousand years. 

Teitiku (Matsunaga Teitiku 1571-1654)


“Zen naturally finds its readiest expression in poetry rather than in philosophy because it has more affinity with feeling than with intellect; its poetic predilection is inevitable.”

—D.T. Suzuki, An Introduction to Zen Buddhism


The morning glory!
It has taken the well bucket,
I must seek elsewhere for water.

Chiyo-ni (1703-1775) (Fukuda Chiyo-ni, Kaga no Chiyo)

“Kaga no Chiyo, considered one of the foremost women haiku poets, began writing at the age of seven. She studied under two haiku masters who had themselves apprenticed with the great poet, Basho…. In 1755, Chiyo became a Buddhist nun — not, she said, in order to renounce the world, but as a way ‘to teach her heart to be like the clear water which flows night and day.’ “(Jane Hirshfield)

“The idea is this: One summer morning Chiyo the poetess got up early wishing to draw water from the well…She found the bucket entwined by the blooming morning glory vine. She was so struck…that she forgot all about her business and stood before it thoroughly absorbed in contemplation. The only words she could utter were ‘Oh, the morning glory!’ At the time, the poetess was not conscious of herself or of the morning glory as standing against [outside] her. Her mind was filled with the flower, the whole world turned into the flower, she was the flower itself…

“The first line, ‘Oh morning glory!’ does not contain anything intellectual…it is the feeling, pure and simple, and we may interpret it in any way we like. The following two lines, however, determine the nature and depth of what was in the mind of the poetess: when she tells us about going to the neighbor for water we know that she just left the morning glory as she found it…she does not even dare touch the flower, much less pluck it, for in her inmost consciousness there is the feeling that she is perfectly one with reality.

“When beauty is expressed in terms of Buddhism, it is a form of self- enjoyment of the suchness of things. Flowers are flowers, mountains are mountains, I sit here, you stand there, and the world goes on from eternity to eternity, this is the suchness of things.” (D.T. Suzuki)

From the mind
of a single, long vine
one hundred opening lives.

Chiyo-ni (1703-1775)

bud bud

bud again

photos May 2016 ©


pristine reality

MAY 25, 2016 -month of daily flower & buddha photos – Day 25

ten yr old

11 year old bougainvillea blossom – altar offering 2005-2016

holding lotus

discount store Buddha, holding lotus blossom May 2016


Into the Lapsang Souchong Mountain watershed” May 2016

“My master said to me, ‘Hike ten thousand mountains. Search out strange peaks and make sketches of them.’

Shitao (1642–1707) Chinese fugitive Ming prince, wandering painter-poet, Buddhist-and-Daoist hermit-monk.


“Without concern for rain, fog, or the venomous vapors of the earth…head fearlessly into the gorges where valleys and forests merge!”

Padmasambhava (8th century) founding figure of Tibetan Buddhism

“The stream of your mind is agitated by doubts and conditioned appearances….Pristine consciousness—your mind’s natural state—is free of conceptual thought; this is the one essential secret that cuts through every obstacle.”

Terton Rigdzin Godemchen (1337-1408)

Rigdzin Godem

 Rigdzin Godemchen “Knowledge Holder Endowed with Vulture Feathers”

From the view of Dzogchen, the pristine reality symbolized by the hidden-lands is already fully present, though veiled from view just as mists can obscure the sight of surrounding mountains. “The flow of wisdom is as continuous and unstoppable as the current of a mighty river,” declared Padmasambhava in a Dzogchen tantra. “Look into your own mind to know whether or not this is true.” To search for truth externally, Padmasambhava taught, is to miss its all-pervading presence.

The culmination of all Buddhist paths, Dzogchen leads to lucid awareness of the mind’s ultimate nature, beyond all concepts of self and other. “When you recognize the pure nature of your mind as the Buddha, looking into your own mind is resting in the omniscient Buddha Mind” wrote Padmasambhava.

The Tibetan translation of Buddha is sangye. Etymologically, sang means purified of all obscurations and gye means vast in expansive qualities. Buddha thus refers to the great sphere of pristine wisdom in which all perceptions are viewed ultimately as reflections of mind, yet free of any reference to a [relative, ego-centered] self. “When truly sought even the seeker cannot be found,” Padmasambhava declared. “Thereupon the goal of the seeking is attained, and the end of the search. At this point there is nothing more to be sought, and no need to seek anything.”

Lamas sometimes introduce the view of Dzogchen by sending their students into the mountains to look for mind. When they return, not having been able to locate consciousness either in the brain, the sense organs, or external phenomena, the lama points out that not to find mind is to discover its true nature. For in that empty space—the clarity and openness between thoughts that can only be discovered experientially—lies the path to enlightenment and the realization that to search for the Buddha outside ourselves is like trying to grasp flowing water. We only come up empty-handed.

Dzogchen (Sanskrit Mahasandhi or Ati-yoga) Literally, “the Great Perfection.” The third of the three inner tantras in the Nyingma [ancient, original] tradition of Tibetan Buddhism. Dzogchen emphasizes direct insight into the primordial purity of all phenomena and the spontaneous presence of the Buddha’s qualities in all beings.

Padmasambhava. Literally, “originating from a lotus” The eighth-century Tantric master—also known as Guru Rinpoche, the precious teacher—who helped establish Buddhism in Tibet.

most passages quoted from Ian Baker, The Heart of the World: A Journey to Tibet’s Lost Paradise  2004