Free, free, free are we
when Awakened &mdash free to be
unborn like a babe.
The Tathatagharbha is
Ultimate Reality,
a metaphysical womb
into which we are reborn,
free to travel to
an almost infinite number
of Pure Lands as Buddha.
as immaculate as the Unborn.
Having Awakened from Ego,
Nirvana is where anything
can happen, but few of us
can experience this freedom
due to karmic destiny.
Showing posts with label Tathata. Show all posts
Showing posts with label Tathata. Show all posts
20130311
March 04 Journal - Zen Readings - a partial commentary
March 04 Journal - Zen Readings:
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
20130310
Shunyata (poem)
Shunyata is Emptiness.
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
20130226
Craving for sensation
The one who beholds that which has become as become
Passes beyond that becoming
And is released from craving for sensation.
In that which really is, he understands becoming.
Free from longing for birth or death,
He finds the true meaning of the end of becoming.
-Itivuttaka Sutta
"The one who beholds" is the disciple sitting in insight meditation whose mind is single-mindedly focused on attaining nirvana.
"That which has become" is tathata, the state of awakening in mind and in body.
When such a person views the Buddha as awakened, sh/he transcends the single-mindedness of samadhi.
In transcending nirvana, s/he lets go of vainly grasping and loses all "craving for sensation."
Having realized true Dharma as Truth, s/he "understands becoming."
Being liberated "from longing for birth and death", such a person discovers "the true meaning of the end of becoming", nirvana.
Originally published: November 23, 2005 2351H
Updated: February 26, 2013 0928H
Reference:
See also: http://www.accesstoinsight.org/canon/sutta/khuddaka/iti/tb0/index.html#glossary
Passes beyond that becoming
And is released from craving for sensation.
In that which really is, he understands becoming.
Free from longing for birth or death,
He finds the true meaning of the end of becoming.
-Itivuttaka Sutta
"The one who beholds" is the disciple sitting in insight meditation whose mind is single-mindedly focused on attaining nirvana.
"That which has become" is tathata, the state of awakening in mind and in body.
When such a person views the Buddha as awakened, sh/he transcends the single-mindedness of samadhi.
In transcending nirvana, s/he lets go of vainly grasping and loses all "craving for sensation."
Having realized true Dharma as Truth, s/he "understands becoming."
Being liberated "from longing for birth and death", such a person discovers "the true meaning of the end of becoming", nirvana.
Originally published: November 23, 2005 2351H
Updated: February 26, 2013 0928H
Reference:
See also: http://www.accesstoinsight.org/canon/sutta/khuddaka/iti/tb0/index.html#glossary
20130121
Dhyana
Hui Neng said:
In our system of meditation,
we neither dwell upon the mind
in contradistinction to
the Essence of Mind nor upon purity.
Nor do we approve of non-activity.
As to dwelling upon the mind,
the mind is primarily delusive;
and when we realize that it is only a phantasm
there is no need to dwell on it.
As to dwelling upon purity,
our nature is intrinsically pure;
and so far as we get rid of all delusive 'idea'
there will be nothing but purity in our nature,
for it is the delusive idea that obscures Tathata (Suchness).
If we direct our mind to dwell upon purity
we are only creating the delusion of purity.
Since delusion has no abiding place,
it is delusive to dwell upon it.
Purity has neither shape nor form;
but some people go so far as to invent the 'Form of Purity',
and treat it as a problem for solution.
Holding such an opinion, these people are purity-ridden, and
their Essence of Mind is thereby obscured.
Those who train themselves for 'imperturbability' should,
in their contact with all types of men,
ignore the faults of others.
They should be indifferent to others' merit or demerit,
good or evil, for such an attitude accords with
the 'imperturbability of the Essence of Mind'.
A man unenlightened may be unperturbed physically,
but as soon as he opens his mouth he criticizes others and
talks about their merits or demerits, ability or weakness,
good or evil; thus he deviates from the right course.
On the other hand, to dwell upon our own mind or
upon purity is also a stumbling-block in the Path.
In our system of meditation,
we neither dwell upon the mind
in contradistinction to
the Essence of Mind nor upon purity.
Nor do we approve of non-activity.
As to dwelling upon the mind,
the mind is primarily delusive;
and when we realize that it is only a phantasm
there is no need to dwell on it.
As to dwelling upon purity,
our nature is intrinsically pure;
and so far as we get rid of all delusive 'idea'
there will be nothing but purity in our nature,
for it is the delusive idea that obscures Tathata (Suchness).
If we direct our mind to dwell upon purity
we are only creating the delusion of purity.
Since delusion has no abiding place,
it is delusive to dwell upon it.
Purity has neither shape nor form;
but some people go so far as to invent the 'Form of Purity',
and treat it as a problem for solution.
Holding such an opinion, these people are purity-ridden, and
their Essence of Mind is thereby obscured.
Those who train themselves for 'imperturbability' should,
in their contact with all types of men,
ignore the faults of others.
They should be indifferent to others' merit or demerit,
good or evil, for such an attitude accords with
the 'imperturbability of the Essence of Mind'.
A man unenlightened may be unperturbed physically,
but as soon as he opens his mouth he criticizes others and
talks about their merits or demerits, ability or weakness,
good or evil; thus he deviates from the right course.
On the other hand, to dwell upon our own mind or
upon purity is also a stumbling-block in the Path.
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