Tag Archives: Buddha-gnosis

Like an Ethereal Flower

[* It needs to be stated at the outset that the Sagathakam as translated by Suzuki oftentimes just stated “Chapter/Verse”, in which the reader was forced to go back into the main text to discover the full verses. What follows for this series is taken from the Complete Lanka and Discussion which can be found in our library. At the time in 2002, each chapter of the Lanka had to be copied down in its entirety since no such translation of Suzuki’s Lanka was available on the net. I copied the main body of the text, while the Sagathakam was copied by two other students at the time from Tozen’s Zen School of the Unborn Mind, courtesy of Orphea and Atimaya who copied the actual chapter and verse without the reader having to backtrack time and time again into the text. Their efforts are to be commended.] read more

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The Long Night of the Mind

The Blog-series, Ascending the Noble Mountain of Primordial Perfection, could well be subtitled from the closing refrain of the last verse of the previous blog in this series: “[This] prajñā (wisdom) is for those who are willing to abandon the ‘long night’ of the mind and its characteristics.” Without the dreamy eye lifting its veil, it shall forever be plunged into the darkness, as Wŏnhyo says, “Since one does not achieve the cause of awakening, there is a “long night”; this is because the deceptive conceptions, which are beginningless, are a great dream.” That’s why it’s all about abandoning this long-night of the mind. Today’s accompanying image portrays a lonely streetlight on a long and foreboding dark night. Its inner-flame is barely visible—but for two tiny sparks—yet these lively embers continue to brave all the elements of the composed. There is a verse from my Dhammapada in Light of the Unborn which reads: read more

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The Propensity for Buddha-gnosis

The most important point to grasp in the nature of Awakening is that first and foremost one needs to be human. read more

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Does One Size Fit All?

“At that time innumerable thousands of myriads of koṭis of sentient beings approach the Buddha and listen to his teaching. Then the Tathāgata, perceiving the faculties of sentient beings—whether they are sharp or dull, diligent or idle—explains the teachings according to their capacities in a variety of immeasurable ways, gladdening and benefiting them all. read more

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Victor Victoria

7 The Goddess, cont’d

Sariputra: Goddess, what prevents you from transforming yourself out of your female state?
Goddess: Although I have sought my “female state” for these twelve years, I have not yet found it. Reverend Sariputra, if a magician were to incarnate a woman by magic, would you ask her, “What prevents you from transforming yourself out of your female state?”
Sariputra: No! Such a woman would not really exist, so what would there be to transform?
Goddess: Just so, reverend Sariputra, all things do not really exist. Now, would you think, “What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?”
Thereupon, the goddess employed her magical power to cause the elder Sariputra to appear in her form and to cause herself to appear in his form. Then the goddess, transformed into Sariputra, said to Sariputra, transformed into a goddess, “Reverend Sariputra, what prevents you from transforming yourself out of your female state?” And Sariputra, transformed into the goddess, replied, “I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!”
The goddess continued, “If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, ‘In all things, there is neither male nor female.'” Then, the goddess released her magical power and each returned to his ordinary form. She then said to him, “Reverend Sariputra, what have you done with your female form?”
Sariputra: I neither made it nor did I change it.
Goddess: Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.
Sariputra: Goddess, where will you be born when you transmigrate after death?
Goddess: I will be born where all the magical incarnations of the Tathagata are born.
Sariputra: But the emanated incarnations of the Tathagata do not transmigrate nor are they born.
Goddess: All things and living beings are just the same; they do not transmigrate nor are they born!
Sariputra: Goddess, how soon will you attain the perfect enlightenment of Buddhahood?
Goddess: At such time as you, elder, become endowed once more with the qualities of an ordinary individual, then will I attain the perfect enlightenment of Buddhahood.
Sariputra: Goddess, it is impossible that I should become endowed once more with the qualities of an ordinary individual.
Goddess: Just so, reverend Sariputra, it is impossible that I should attain the perfect enlightenment of Buddhahood! Why? Because perfect enlightenment stands upon the impossible. Because it is impossible, no one attains the perfect enlightenment of Buddhahood.
Sariputra: But the Tathagata has declared: “The Tathagatas, who are as numerous as the sands of the Ganges, have attained perfect Buddhahood, are attaining perfect Buddhahood, and will go on attaining perfect Buddhahood.”
Goddess: Reverend Sariputra, the expression, “the Buddhas of the past, present and future,” is a conventional expression made up of a certain number of syllables. The Buddhas are neither past, nor present, nor future. Their enlightenment transcends the three times! But tell me, elder, have you attained sainthood?
Sariputra: It is attained, because there is no attainment.
Goddess: Just so, there is perfect enlightenment because there is no attainment of perfect enlightenment.
Then the Licchavi Vimalakirti said to the venerable elder Sariputra, “Reverend Sariputra, this goddess has already served ninety-two million billion Buddhas. She plays with the superknowledges. She has truly succeeded in all her vows. She has gained the tolerance of the birthlessness of things. She has actually attained irreversibility. She can live wherever she wishes on the strength of her vow to develop living beings.”
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Hide and Seek

6. The Inconceivable Liberation

Thereupon, the venerable Sariputra had this thought: “There is not even a single chair in this house. Where are these disciples and bodhisattvas going to sit?” The Licchavi Vimalakirti read the thought of the venerable Sariputra and said, “Reverend Sariputra, did you come here for the sake of the Dharma? Or did you come here for the sake of a chair?” Sariputra replied, “I came for the sake of the Dharma, not for the sake of a chair.” Vimalakirti continued, “Reverend Sariputra, he who is interested in the Dharma is not interested even in his own body, much less in a chair. Reverend Sariputra, he who is interested in the Dharma has no interest in matter, sensation, intellect, motivation, or consciousness. He has no interest in these aggregates, or in the elements, or in the sensemedia. Interested in the Dharma, he has no interest in the realm of desire, the realm of matter, or the immaterial realm. Interested in the Dharma, he is not interested in attachment to the Buddha, attachment to the Dharma, or attachment to the Sangha. Reverend Sariputra, he who is interested in the Dharma is not interested in recognizing suffering, abandoning its origination, realizing its cessation, or practicing the path. Why? The Dharma is ultimately without formulation and without verbalization. Who verbalizes: ‘Suffering should be recognized, origination should be eliminated, cessation should be realized, the path should be practiced,’ is not interested in the Dharma but is interested in verbalization. “Reverend Sariputra, the Dharma is calm and peaceful. Those who are engaged in production and destruction are not interested in the Dharma, are not interested in solitude, but are interested in production and destruction. “Furthermore, reverend Sariputra, the Dharma is without taint and free of defilement. He who is attached to anything, even to liberation, is not interested in the Dharma but is interested in the taint of desire. The Dharma is not an object. He who pursues objects is not interested in the Dharma but is interested in objects. The Dharma is without acceptance or rejection. He who holds on to things or lets go of things is not interested in the Dharma but is interested in holding and letting go. The Dharma is not a secure refuge. He who enjoys a secure refuge is not interested in the Dharma but is interested in a secure refuge. The Dharma is without sign. He whose consciousness pursues signs is not interested in the Dharma but is interested in signs. The Dharma is not a society. He who seeks to associate with the Dharma is not interested in the Dharma but is interested in association. The Dharma is not a sight, a sound, a category, or an idea. He who is involved in sights, sounds, categories, and ideas is not interested in the Dharma but is interested in sights, sounds, categories, and ideas. Reverend Sariputra, the Dharma is free of compounded things and uncompounded things. He who adheres to compounded things and uncompounded things is not interested in the Dharma but is interested in adhering to compounded things and uncompounded things. “Thereupon, reverend Sariputra, if you are interested in the Dharma, you should take no interest in anything.” When Vimalakirti had spoken this discourse, five hundred gods obtained the purity of the Dharma-eye in viewing all things. read more

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Now Voyager

Purification of the Buddha-field, cont’d

Their mindfulness, intelligence, realization, meditation, incantation, and eloquence all were perfected. They were free from all obscurations and emotional involvement, living in liberation without impediment. They were totally dedicated through the transcendences of generosity, subdued, unwavering, and sincere morality, tolerance, effort, meditation, wisdom, skill in liberative technique, commitment power, and gnosis. They had attained the intuitive tolerance of the ultimate incomprehensibility of all things. They turned the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness. read more

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