Archive for the ‘The Awakening of Faith’ Category

Praxis: Part II

(Hakeda) The Practice of Cessation Should there be a man who desires to practice “cessation,” he should stay in a quiet place and sit erect in an even temper. [His attention should be focused] neither on breathing nor on any form or color, nor on empty space, earth, water, fire, wind, nor even on what has been seen, heard, remembered, or conceived. All thoughts, as soon as they are conjured up, are to be discarded, and even the thought of discarding them is to be put away, for Read more [...]

Praxis: Part I

(Hakeda) Part 4  On Faith and Practice  Having already discussed interpretation, we will now present a discussion of faith and practice. This discussion is intended for those who have not yet joined the group of beings who are determined to attain enlightenment.  Suzuki: This part of the discourse is intended for those beings who have not yet entered into the order of constant truth (samyaktvaniyata-rāśi-spiritual steadfastness) As is indicated this part of the discourse is Read more [...]

Seeds of Faith

(Hakeda) CHAPTER THREE Analysis of the Types of Aspiration for Enlightenment, or The Meanings of Yāna  All bodhisattvas aspire to the enlightenment (bodhi; Ch., dao) realized by all the buddhas, disciplining themselves to this end, and advancing toward it. Briefly, three types of aspiration for enlightenment can be distinguished. The first is the aspiration for enlightenment through the perfection of faith. The second is the aspiration for enlightenment through understanding Read more [...]

The Tathagata’s Womb

Carl Van Brunt (Hakeda) CHAPTER TWO The Correction of Evil Attachments I.THE BIASED VIEWS HELD BY ORDINARY MEN There are five kinds of biased views held by ordinary men that may be discussed. Hearing that it is explained in the sutra that the Dharmakaya of the Tathagata is, in the final analysis, quiescent, like empty space, ordinary men think that the nature of the Tathāgata is, indeed, the same as empty space, for they do not know [that the purpose of the sūtra is to uproot Read more [...]

The Realm of Suchness

(Hakeda) THE ESSENCE ITSELF AND THE ATTRIUBUTES OF SUCHNESS, OR THE MEANING OF MAHĀ A.The Greatness of the Essence of Suchness  [The essence of Suchness] knows no increase or decrease in ordinary men, the Hīnayānists, the bodhisattvas, or the buddhas. It was not brought into existence in the beginning nor will it cease to be at the end of time; it is eternal through and through.  Mind is Perfect-Suchness in an endless bravura of actuosity. In IT is no beginning or end. It Read more [...]

raison d’être

(Hakeda) The Characteristics of Beings in Saṃsāra  In analyzing the characteristics of beings in saṃsāra, two categories may be distinguished. The one is “crude,” for [those who belong to this category are] united with the [crude activities of the defiled] mind; the other is “subtle,” for [those who belong to this category are] disunited from the [subtle activities of the defiled] mind. [Again, each category may in turn be subdivided into the cruder and the subtler.] The Read more [...]

The Yogācarā Connection

(Hakeda) c. The Relationships Between Enlightenment and Nonenlightenment  Two relationships exist between the enlightened and nonenlightened states. They are “identity” and “nonidentity.”  (1) Identity  Just as pieces of various kinds of pottery are of the same nature in that they are made of clay, so the various magic-like manifestations (māyā) of both enlightenment (anāsrava: nondefilement) and nonenlightenment (avidyā) are aspects of the same essence, Suchness. For Read more [...]

A Disturbance in the Force

(Hakeda)  b. The Aspect of Nonenlightenment  Because of not truly realizing oneness with Suchness, there emerges an unenlightened mind and, consequently, its thoughts. These thoughts do not have any validity to be substantiated; therefore, they are not independent of the original enlightenment. It is like the case of a man who has lost his way: he is confused because of [his wrong sense of] direction. If he is freed from [the notion of] direction altogether, then there will be no such Read more [...]


(Hakeda) And, again, original enlightenment, when analyzed in relation to the defiled state [in the phenomenal order], presents itself as having two attributes. One is the “Purity of Wisdom” and the other is the “Suprarational Functions.”   Purity of wisdom and the suprarational functions of the Absolute, or enlightenment, can be discussed only in relation to phenomena, or nonenlightenment. About the Absolute, or enlightenment, in its totally transcendental aspect, nothing Read more [...]

The Enlightenment Game Aspects of Enlightenment (Hakeda) (1) Original Enlightenment: The essence of the Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one [without any second, i.e., the absolute] aspect of the World of Reality (dharma-dhātu) is none other than the undifferentiated Dharmakāya, the “Essence-body” of the Tath1gata. [Since the essence of Mind is] grounded Read more [...]