Transmission of light. I do not pay obeisance to Buddha, yet I do not disregard Buddha either. I do not sit for long periods, yet I am not lazy. I do not limit my meals, yet I do not eat indiscriminately either.

Author:Juzil Nalar
Language:English (Spanish)
Published (Last):11 March 2012
PDF File Size:3.17 Mb
ePub File Size:3.63 Mb
Price:Free* [*Free Regsitration Required]

This is called revealing yourself and manifesting the original-ground. In zazen both body and mind drop off. Zazen is far beyond the form of sitting or lying down. Free from considerations of good and evil, zazen transcends distinctions between ordinary people and sages, it goes far beyond judgements of deluded or enlightened.

Zazen includes no boundary between sentient beings and buddha. Therefore put aside all affairs, and let go of all associations. Do nothing at all. The six senses produce nothing. What is this? Its name is unknown. It cannot be called "body", it cannot be called "mind". Trying to think of it, the thought vanishes. Trying to speak of it, words die. It is like a fool, an idiot. It is as high as a mountain, deep as the ocean. Without peak or depths, its brilliance is unthinkable, it shows itself silently.

Between sky and earth, only this whole body is seen. This one is without comparison - he has completely died. Eyes clear, he stands nowhere. Where is there any dust? What can obstruct such a one? Clear water has no back or front, space has no inside or outside. Completely clear, its own luminosity shines before form and emptiness were fabricated. Objects of mind and mind itself have no place to exist.

This has always already been so but it is still without a name. The the third patriarch, great teacher, temporarily called it "mind", and the venerable Nagarjuna once called it "body". Enlightened essence and form, giving rise to the bodies of all the Buddhas, it has no "more" or "less" about it.

This is symbolized by the full moon but it is this mind which is enlightenment itself. The luminosity of this mind shines throughout the past and brightens as the present. Nagarjuna used this subtle symbol for the samadhi of all the Buddhas but this mind is signless, non-dual, and differences between forms are only apparent.

Just mind, just body. Difference and sameness miss the point. Body arises in mind and, when the body arises, they appear to be distinguished.

When one wave arises, a thousand waves follow; the moment a single mental fabrication arises, numberless things appear. So the four elements and five aggregates mesh, four limbs and five senses appear and on and on until the thirty-six body parts and the twelve-fold chain of interdependant emergence.

Once fabrication arises, it develops continuity but it still only exists through the piling up of myriad dharmas. The mind is like the ocean waters, the body like the waves. There are no waves without water and no water without waves; water and waves are not separate, motion and stillness are not different.

So it is said, "A person comes and goes, lives and dies, as the imperishable body of the four elements and five aggregates. The pure and clear mind is actualized in the present moment; the original light shines everywhere. The water in the ocean neither increases nor decreases, and the waves never cease. Buddhas have appeared in this world for the sake of the one great matter; to show the wisdom and insight of the Buddha to all living beings and to make their entry possible.

For this, there is a peaceful and pure way: zazen. This is nothing but the samadhi, in which all buddhas receive and use themselves as buddhas jijuyu-zanmai. It is also called the king of samadhis. If you dwell in this samadhi for even a short time, the mind-ground will be directly clarified. You should know that this is the true gate of the buddha-way.

If you wish to clarify the mind-ground, you should relinquish your various types of limited knowledge and understanding. Throw away both worldly affairs and buddha-dharma.

Eliminate all delusive emotions. When the true mind of the sole reality is manifest, the clouds of delusion will clear away and the moon of the mind will shine brightly. The Buddha said, "Listening and thinking are like being outside of the gate; zazen is returning home and sitting in peace.

When we are listening and thinking, the various views have not been put to rest and the mind is still running over. Therefore other activities are like being outside of the gate. Zazen alone brings everything to rest and, flowing freely, reaches everywhere. So zazen is like returning home and sitting in peace. The delusions of the five-obstructions all arise out of basic ignorance. Being ignorant means not clarifying youraelf. To practice zazen is to throw light on yourself.

Even though the five obstructions are eliminated, if basic ignorance is not eliminated, you are not a buddha-ancestor. If you wish to eliminate basic ignorance, zazen practice of the way is the key. An ancient master said, "When delusive thoughts cease, tranquility arises; when tranquility arises, wisdom appears; when wisdom appears, reality reveals itself.

Give up all affairs with which you are involved; do not occupy your mind with any concerns nor become physically engaged in any activity. This is the primary point to bear in mind. When delusive objects disappear, delusive mind falls away. When delusive mind falls away, the unchanging reality manifests itself and we are always clearly aware.

It is not extinction; it is not activity. Therefore, you should avoid engaging in any arts or crafts, medicine or fortune-telling. Needless to say, you should stay away from music and dancing, arguing and meaningless discussions, fame and personal profit. Give up writing and calligraphy. This is the fine precedent set by practitioners of the Way. This is essential for harmonizing the mind. Wear neither luxurious clothing nor dirty rags.

Luxurious clothing gives rise to greed and may also arouse fear of theft. Thus, they are a hindrance for a practitioner of the way. Even if someone offers them to you, it is the excellent tradition of the masters to refuse them. If you already own luxurious clothes, do not keep them. Even if these clothes are stolen, do not chase after or regret its loss. Old or dirty clothes should be washed and mended; clean them thoroughly before wearing them.

If you do not clean them, they will cause you to become chilled and sick. This will be a hindrance to your practice. Although we should not be anxious about bodily life, insufficient clothing, insufficient food, and insufficient sleep are called the three insufficiencies and will cause our practice to suffer.

Do not eat anything alive, hard, or spoiled. Such impure foods will make your belly churn and cause heat and discomfort of bodymind, making your sitting difficult. Do not indulge in fine foods. It is not only bad for your body and mind, but also shows you are not yet free from greed. Eat just enough food to support your life and do not be fond of its taste. If you sit after eating too much, you will get sick.

Wait for a while before sitting after eating big or small meals. Monks must be moderate in eating and hold their portions to two-thirds of what they can eat. All healthy foods, sesame, wild yams and so on, can be eaten. Essentially, you should harmonize bodymind. When you are sitting in zazen, do not prop yourself up against a wall, meditation brace, or screen.

Also, do not sit in windy places or high, exposed places as this can cause illness. Sometimes your body may feel hot or cold, rough or smooth, stiff or loose, heavy or light, or astonishingly wide-awake.

Such sensations are caused by a disharmony of mind and breath. You should regulate your breathing as follows: open your mouth for a little while, letting long breaths be long and short breaths be short, and harmonize it gradually.

Follow your breath for a while; when awareness comes, your breathing will be naturally harmonized. After that, breathe naturally through your nose.


Wherever You Stand 6: Who: Dayi Daoxin

Where there is emptiness, already there is form. It is said he received ordination as a monk in C. He is said to have taught the residents the Mahaprajnaparamity sutra, or "Discourse on the Heart of Vast and Perfect Knowing", and the bandits when hearing this abandoned their siege. Was the chanting that bad? Daoxin felt pity for them and so he taught them to chant the "Great Transcendent Wisdom". When the bandits were scouting over the wall of the city, the people appeared to them to be like war-gods.


Denkoroku: Record of the Transmission of Luminosity 29

His original name was Bodhitara and he was the third son of the king of Koshi in southern India. This king was a great devotee of the Buddhadharma and once he made an offering of a precious jewel to Prajnatara. The king had three sons, named Chandravimalatara, Punyatara and Bodhitara. Wishing to test the wisdom of these three princes, Prajnatara held up the jewel that their father had offered and said, "Is there anything which can compare to this jewel? Only one of your spiritual greatness would be worthy to receive it. This has only a mundane glittering and cannot be considered to be the highest because the lustre of wisdom is supreme.


Denkoroku Explained


Related Articles