Tag Archives: Diamond Sutra

Springtime with Tozen

Every spring as the winter cold becomes a distant memory and everything about is brimming with life again, I like to take rides in the blossoming countryside. To accompany my reverie I always turn to the recordings of the Tozen teachings from our Bodhichild YouTube Channel, playing them from a memory stick implanted in my car’s dashboard. There’s a certain majesty about them, created back in the spring/summer of 2011 and originating from the teachings listed on the former Tozen Yahoo Group message board. These are archived now (*in our library) and measure in the thousands—from teachings, poems, interactions with students and even evolving insights from the students themselves. Riding along and listening to them brings new vitality to the spirit and even inspires new Buddhaic visions. This present series revisits those teachings and presents them in their original form, accompanied now with an exegesis of each invigorating lesson from the Mystic of the Unborn Buddha Mind himself. Enjoy the ride! read more

Posted in Spirituality, Springtime with Tozen | Tagged , , , , , , , , , | Leave a comment

The Core of the Issue

The Core of the issue—the bottom line—is the belief that a psychophysical formal based being is in need of attaining an afterlife. As the Diamond Sutra teaches, “no one is to be called a Bodhisattva, for whom there should exist the idea of a being or non-being, the idea of any form of living entity, or the idea of a person”. This is perhaps the most pivotal line in all Buddhism. One is in grave error if they even begin to conceive of such notions. The Lanka also sheds light on this whole business: There is no being or non-being or any form or formless entity, and certainly no idea of a skandhic “person” that has any innate self-nature; they are all totally devoid of Substance—of the Mind-Stuff that alone constitutes Reality (Dharmadhatu). Sentient beingness is not in need of salvation since there is really no-one there to begin with—only skandhic overflows. In point of fact, “True Compassion” is never about a person-thing, but rather about a Mind-thing. Thus empowering the Mind to awaken from its drunken stupor and to finally face-up to all that it created within the mad pluralized-dream of its own making. The Unborn Mind Alone is sufficient, with no-thing to grasp or strive for. read more

Posted in Preparation for the Afterlife | Tagged , , | 1 Comment

Is a Bodhisattva dependent on sentient beings?

Continuing with Dorji Wangchuk’s study, he writes:

In Mahayana, the entire concept of bodhicitta and bodhisattva would collapse or make no sense without sattvas, for a bodhisattva is, in the first place, a sattva whose citta is directed towards attaining the highest state of bodhi for the sake of other sattvas. Not only is the bodhicitta of a bodhisattva dependent on sentient beings, but also his practices of the perfections (pāramitā) are in one way or another connected with them. A bodhisattva becomes a buddha by relying on sentient beings. read more

Posted in Bodhicitta, Spirituality, Uncategorized | Tagged , , | Leave a comment

Children of Light and Darkness

Our present age can be likened to one of the final chapters of the Kali Yuga, or an age when the spirit of darkness reigns free and unhindered. The children of this dark realm are born into what is described in the Lankavatarian Book of the Dead as inhabitants of the Karmadhatu: read more

Posted in Contemporary Musings, Spirituality | Tagged , , , , , , , , | Leave a comment

The Dharmakaya of the Buddhadharma

15. Q: It states in The Vaipulya Sutra that there are five kinds of Dharmakaya: The Dharmakaya of the Absolute; the Dharmakaya of merit; the Dharmakaya of the Dharma-nature; the Dharmakaya of Infinite Transformations; and the Dharmakaya of voidness. Which of these is in reference to our own bodies?
A: To arrive at the awareness that Mind can neither be created nor destroyed is the hallmark of the Dharmakaya of the Absolute. To awaken to the realization that Mind encompasses all things is known as the Dharmakaya of merit. Discerning that Mind is not mind and its discriminations is to Self-realize the Dharmakaya of True Dharma-nature. Teaching the Buddhadharma to sentient beings according to their potential (through expedient means) is the Dharmakaya of Infinite Transformations. The comprehension that Mind is neither being nor non-being, formless and imperceptible is the Dharmakaya of the void. Once again, to fully absorb this teaching, remember that it is not something to be achieved. Thus, knowing that there is nothing attainable or achievable is the Self-Realization of the Dharmakaya of the Buddhadharma. Therefore, anyone who assumes that they can grasp and somehow self-accomplish this without Noble Buddha-gnosis are those who uphold such perverted heterodox belief-systems and are thusly anathema to the Way of the Unborn. The Vimalakirti Nirdesha Sutra states that when Shariputra inquired of a devakanya, “What is it that you have attained that has afforded you supernatural powers?”…the devakanya responded, “even though I have not gained or achieved anything in such matters, I am who I truly am in the Unborn.” read more

Posted in The Zen Teaching of Instantaneous Awakening | Tagged , , , , , , | Leave a comment

Walk like a Tathāgata

(Wong Mou-Lam)

“Learned Audience, in this system of mine one Prajñā produces eighty-four thousand ways of wisdom, since there are that number of ‘defilements’ for us to cope with; but when one is free from defilements, wisdom reveals itself, and will not be separated from the Essence of Mind. Those who understand this Dharma will be free from idle thoughts. To be free from being infatuated by one particular thought, from clinging to desire, and from falsehood; to put one’s own essence of Tathata into operation; to use Prajñā for contemplation, and to take an attitude of neither indifference nor attachment towards all things – this is what is meant by realizing one’s own Essence of Mind for the attainment of Buddhahood.” read more

Posted in The Platform Sutra, Zen | Tagged , , , , | Leave a comment

The Bodhisattva’s Vow

Three: The Bodhisattva’s Vow

The Buddha said to Subhuti, “All the bodhisattva-mahasattvas, who undertake the practice of deep-samadhis, should cherish one thought only: “When I attain Anuttara Samyak Sambodhi, I will liberate all sentient beings in every realm of the universe, whether they be egg-born, womb born, moisture born, or miraculously born; those with form, those without form, those with perception, those without perception, and those with neither perception nor non-perception. So long as any form of being is conceived, I must allow it to pass into the eternal peace of nirvana, into that realm of nirvana that leaves nothing behind, and to attain final awakening.” read more

Posted in The Diamond Sutra, Zen | Tagged , , , | Leave a comment

Subhuti Makes A Request

Two: Subhuti Makes a Request

At that time the elder Subhuti arose from his seat in the assembly, uncovered his right shoulder, placed his right knee on the ground, put his palms together with respect and said to the Buddha, read more

Posted in The Diamond Sutra, Zen | Tagged , , , | Leave a comment

The Great Convocation

In researching this, one will find that there are today literally legions of translations on this majestic body of work. Each of these translations, by and large, is a hodgepodge of former adaptations over the years with an added dose of the compilers variable traditions. I have chosen to compile this attempt with renditions ranging from Conze and Muller, to Mu Soeng and even more esoteric distinctions. read more

Posted in The Diamond Sutra, Zen | Tagged , , | Leave a comment

A Rare Diamond

The Diamond Sutra (Vajrachchedika Prajnaparamita Sutra) occupies a unique position in the vast literature of the Mahayana. One of the earliest to highlight a doctrinal understanding of the Prajñāpāramitā motifs in Mahayana Literature, an important discovery of an ancient woodblock print of the Sutra back in 1907 within the “caves of the thousand Buddhas” just outside Dunhuang and preserved for centuries within this topographical arid desert, presents a most fascinating and enduring—as well as an endearing—captivation of this ancient artifact. One of my primary resources for the development of this series on the Diamond Sutra is Mu Soeng’s “The Diamond Sutra: transforming the way we perceive the world”, Wisdom Publications, 2000. Soeng’s early description of the paramount significance of this Wisdom-Sutra is indeed grand; I just could not surrender a syllable and it runs thus: read more

Posted in The Diamond Sutra, Zen | Tagged , , | 3 Comments