Académique Documents
Professionnel Documents
Culture Documents
BEADING
SERIES
MANUAL OF
ZEN
BUDDHISM
BY
D'AISETZ TEITARO SUZUKI
www.forgottenbooks.org
ISBN 9781605061313
This is a FREE e-book from www.forgottenbooks.org The first 15 pages of this e-book are high-quality, all other pages are low quality.
VERTICAL LINES
The vertical black lines appearing on most pages are deliberate. This is required to stop people from selling printed copies of our e-books. Our own printed books do not have these watermarks.
HIGH-QUALITY
SAMPLE
PAGE
www.forgottenbooks.org
HIGH-QUALITY
SAMPLE
PAGE
n Books takes the uppermost care to preserve the wording agesfrom the original book. However. this book has been and reformatted from the original, and as such we cannot e that it isfree from errors or contains the fuJI content of the original.
www.forgottenbooks.org
HIGH-QUALITY
SAMPLE
PAGE
By
Daisetz Teitaro Suzuki
www.forgottenbooks.org
HIGH-QUALITY
SAMPLE
PAGE
First pu
hed 1935
www·forgo
www.forgottenbooks.org
HIGH-QUALITY
SAMPLE
PAGE
FREE
Just visit:
www./orgottenboo/cs.o/l
www.forgottenbooks.org
HIGH-QUALITY
vi
SAMPLE
PAGE
ri
www.forgottenbooks.org
HIGH-QUALITY
SAMPLE
PAGE
About the Book Manual of Zen Buddhism as first published in 1934 under the authorship of Daisetz Teita a Suzuki, D.Utt. About the Author Daisetz Teitaro Suzuki (187 -1966) "Daisetz Teitaro Suzuki (Su uki Daisetsu, October 18, 1870 - July 22,1966) was a famous Ja anese author of books and essays on Buddhism, Zen and Shin hat were instrumental in spreading interest in both Zen and hin (and Far Eastern philosophy in general) to the West. Suzuki was also a prolific translator of Chinese, Japanese, and San krit literature." (Quote from wikipedia.org)
www.forgottenbooks.org
HIGH-QUALITY
viII
SAMPLE
PAGE
""t
www.forgottenbooks.org
HIGH-QUALITY
SAMPLE
PAGE
CONTENTS
PUBLISHER'S PREFACE EDITOR'S FOREWORD TO SECOND EDITION EDITOR'S NOTE TO SECOND EDITION PREFACE TO FIRST EDITION GAT HAS AND PRAyERS THE DHARANIS THE SUTRAS FROM THE CHINESE ZEN MASTERS FROM THE JAPANESE ZEN MASTERS
Vll
1 3 4 5 12 17 68 139
THE BUDDHIST STATUES AND PICTURES IN A ZEN MONASTERY ................................................................................................. 147 ENDNOTES 157
www.forgottenbooks.org
HIGH-QUALITY
SAMPLE
PAGE
www.forgottenbooks.org
HIGH-QUALITY
Manual of Zen Buddhism
SAMPLE
PAGE
EDITOR'S FOREWORD T
SECOND EDITION
AISETZ Teltaro Suzuki, D. itt., Professor of Buddhist philosophy in the Otani Un versity, Kyoto, was born in 1870. He is probably now he greatest living authority on Buddhist philosophy, and is ce ainly the greatest authority on Zen Buddhism. His major works in English on the subject of Buddhism number a dozen or ore, and of his works in Japanese as yet unknown to th West there are at least eighteen. He is, moreover, as a c ronological bibliography of books on Zen in English clearly sh ws, the pioneer teacher of the subject outside Japan, for e cept for Kaiten Nukariya's Religion of the Samurai (Luzac a d Co., 1913) nothing WaS known of Zen as a living experienc save to the readers of The Eastern Buddhist (1921-1939), until the publication of Essaysin Zen Buddhism (Volume I) in 1927. Dr. Suzuki writes with authority. No only has he studied original works in Sanskrit, Pali, Chinese and apanese, but he has an upto-date knowledge of Western tho ght in German and French as well as in the English which he s eaks and writes so fluently. He is, moreover, more than a schol r; he is a Buddhist. Though not a priest of any Buddhist se he is honoured in every temple in Japan, for his knowledge f spiritual things, as all who have sat at his feet bear witness, is direct and profou nd. When he speaks of the higher stages of c nsciousness he speaks as a man who dwells therein, and the i pression he makes on those who enter the fringes of his mind is hat of a man who seeks for the intellectual symbols wherewi h to describe a state of awareness which lies indeed "beyo the intellect".
www.forgottenbooks.org
HIGH-QUALITY
2
SAMPLE
PAGE
ForgottenBooks.org
To those unable to sit at the feet ofthe Master his writings must be a substitute. All hese, however, were Out of print in England by 1940, and all r maining stocks in Japan were destroyed in the fire which consumed three-quarters of Tokyo in 1945. When, therefore, I reached Japan in 1946, I arranged with the author for the Bud hist Society, London--my wife and myself as its nominees--to b gin the publication of his Collected Works, reprinting the old favourites, and printing as fast as possible translations of the many new works which the Professor, selfimmured in his house at Kyoto, had written during the war. This undertaking, however, was beyond the powers of the Buddhist Society, nd we therefore secured the assistance of Rider and Co., wh , backed by the vast resources of the House of Hutchinson, ca honour the needs of such a considerable task. Of Zen itself I nee say nothing here, but the increasing sale of books on the sub] ct, such as The Spirit of Zen by Alan Watts (Murray), and the eries of original translations of Chinese Zen Scriptures and oth r works published by the Buddhist Society prove that the in erest of the West is rising rapidly. Zen, however, is a subje t extremely easy to misunderstand, and it is therefore importa t that the words of a qualified Master should come readily to ha d.
www.forgottenbooks.org
HIGH-QUALITY
Man al of Zen Buddhism
SAMPLE
PAGE
LL references to the Author's Essays in Zen Buddhism, Series One and Two, and to his Introduction to Zen Buddhism, are to the second edition of these works, publ shed in liThe Complete Works of D. T. Suzuki."
www.forgottenbooks.org
HIGH-QUALITY
4
SAMPLE
PAGE
ForgottenBooks.org
N Introduction to Zen Buddhism (published 1934), an my utline of Zen teaching is sketched, and in The Training of he Zen Monk (1934) a description of the Meditation Hall its life is given. To complete a triptych the present Manual been compiled. The object is to inform the reader of the us literary materials relating to the monastery life. Foreign ents often express their desire to know about what the Zen k reads before the Buddha in his daily service, where his ghts move in his leisure hours, and what objects of worship as in the different quarters of his institution. This work will Iy, it is hoped, satisfy their desire. Those who find my Essays bulky or too elaborate may prefer these smaller works on
www.forgottenbooks.org
HIGH-QUALITY
Manual of Zen Buddhism
SAMPLE
PAGE
GATHASAND PRAYE
ATHA is a Sanskrit term meaning liver e" or "hymn". In Buddhist literature it is used to desig ate the versified portion of the sutras. Chinese scholars ave adopted this word for their Versified compositions, whi h are known as chieh, an abbreviation of chieh-t'o, or as ch h-sang, which is the combination of the Sanskrit and the Ch nese. The gathas collected here are not exclusively those of t e Zen sect; some belong to general Buddhism.
CONFESSION
All the evil karma ever committed by me since of old, On account of greed, anger, and folly, which h ve no beginning,
www.forgottenbooks.org
FOL
1take I take Itake Itake 1 take Ita ke I ha I ha refuge in the 8 uddt1 ;
refu.ge i n th~ Sa ngh refuge I n the B uddh refuge in the ahar retu.c1E!' in the Sa ngh fin lshed taking r~t fin lshe d taking ref 11'1,a fin lshe d ta king rsfu
Hower in numera ble bel 8"; re, I How r inel(ha ustib Ie t -e How How r hn measu ra ble t e r incompa rable th B
ve them.:
\lOW to
e ilrtingiIJ is h
Wep repre nting tne body -0 perle Iv endowed wit h II kaya s the greu nd of hi s
ns
re the holy sartra he Tat n;jl~ta r who is • W (1 has the Dha rma.a d hatu as the ~ upa
0201
F~~~
I
to him.
e now prostrate
mit e~lo;J a II that is gcod, A d to e p one's though t p rf!-T is is th te ach ing of a II the Budd has,
VJJ
THEGATHA site t kings; .i3 re i m rm an ant, u bj ~ct to bi rth a nd death; ANENCE£:
A3
oratl
(I-
(I10F~~~
De:pe d in on ttl i!!! udd ha, tha Dharma, i1 nd I Ni ss ibl wh icll is 1 ete rna t eve
(] m @fil@ments.
"om-
our he u,Sht'S a re on kwa n our t oug hts .a re on Kwan z:eo from tl1 e Mi"d.
IX
OCCASION OF FEEDJ
G~OSTS
ian Ado
0 CI
tier. tier.
02(110F~~~
ra I power of th is Dh ran i the fo oil I beings oil Ganga. We pray t at they sh nd on t he Ir greed; th they sha II ness a nd be born n t bli5i rther ttl at tdiking raf W! in the n the d eslre for '!tLl me e nl" he rea lization of It. 111 merit ttl
we offer to the s pirit
ne
irit ua I bel ngs, we rna e th I~ offe i you a I. whit h e pray will fill the of you r k nd will parta k~ of it,
'INW'rN.
r~[Jlt-e:tI']jJ(I~-II'i-
10
.....*:-. '- ~-
..
n the land of
bl iss, We pray th.at all recipient'i of the beings ~uffe r1 ng I
ngs in the trip rid who .are
tormented
w tth ttl
s of ea Iamftie"S,
av repe"t of a II
they may.a II born in the
tkeir sins and be cl an be re leased from t land of purity. We pray to 0111the t he ten q Ll3 rters.
x
By the Bhi~hus all
Su
CIt€'
I'll
to
I ttle Nagas an
An d also to .a II the oly sse are gua rd i.a ns of thMayall be ing-s in $utreri ng the elgnt t ne afftictio ns I Mayall ba ings in h@ t iple mid wno an! fourfc Id benefact io the by art icipate in the May ttl estate conti u I pros pe rlty a ctivtties stopped I
2010 F~~
'INW'rN.
r~~jJ(I~-II'i-
time, the ra n fall seas na b IV. aI'Id the tion sbarln ge'!i with a d th 5 without much
fro m d istu r-
a·Ma ha-s:attva s
Xl
02(110F~~~
I
DHARANIS
ch,J e of dw Su
RO P FtL s p~.1 i Y
n.c
li!giti
Zen.
hat It han
0
rtheless "rept In
its
IIV
Ch in i3I .aI nd i ported .1 th@y tou nd it then Shingon el ment!i of h i ew Zen. In Ct1 ina t hrive ve ry ng but ft· traces in Zen.
holder", a (en s:idere d aglta I powe r In mea n i ng. hen it is rc u n(ed, wtl stever re.iJdy to in erfere w t e s pi ntua I effect .awav from
are gwen.
tion. They
excl
,and he p actively 0
E DHARANIS J REMOVI NG DI S
TER
Ador"ati on to a II the
ddh s I
at
knows no ob'5-tructio s Thus: Oml Khya khy va hi h ah i (s paak, speak) I Hum huml JIJ.a I.a jv.a la prajva I.a p a ala ( la e, bla:ze)I Tistl'1 a tlstha (up, u pI SUi Stri (1)!
Adorati on to Avaloki vara th e great corncass 10 a e on Om, to t he one who Having .d dorad h imr necked one known 1:1 svara I mea n,.,.he comp let I g t an~nG, tt is pure, tt i'.; t at wh rna ke~ a II be ings viet us a d I eanses tne- pat h of exi te nee
Thus:
a Ha ri thf!
Mahabod
DO. do th ~ work I Hold fast, hold fast I ren Hold on, hold 0" II h lon,
iet rl
(I-
(11 F~~~
I
14
.....*:-. '- ~-
..
r, haarl
A j o;prings p in mel Spe k ~peak I Directing I
Hul
Sar
nilel
.Saral si ,!iiril SUnJr suru I Be wa kened be awa kened I awa ken d. have awa kened , ercifu I on ,b lu e- necked one! .a rin g ona ,to tha joyou s, h aill e succes lone, hail I e great '5 cce,.,.sful on e. t1 aill
e on e W
@
ipli ne,
il!
h a lio., ''5 head a nd fa 00, haIII o hold-&a wea PO" i" nis (I nd ha i I
o holds a wi1!!@1 in his hod. h ill e one W 0 holds a lot~§; in his ha d. h.a II
e blue~n eked fa r~C3IJ~ one, h III Ing he bene cient (I ns rete rred to i 4'Na rnah, ' h aill ratio n to he Triple 'rrea sure I va 10k Ite~ara I
ttl !!s@ I p rs 1 be suceassfu II is magic Iformu la, ha ii'
t"-
D aran i
gi nning
HI
DHA I OF TH E vicro RIOU BU DH ~CRO N
02(110F~~~
ssed One
Nam!!ly:
Om! Cle nse [us]. ea n$€! [LIS , 0 one wh One wn . being in pcssessjo of all--pe light is ure in nis wlf.. natu re e Iear1wd five p Baptize
ls a Iways imp
ing• a II·iII mi
ia II ting
the darkn ss
the
oftne
an
he i~a'S pu o on e W 0 is- as pu e as t he vi orjcus BiI.I d ha-erewn I d witt1 a t OU5.a nd ray of light I r [tha @nt ra world11 aramjtasl
• aU
inal h ls
e nl igl'rte n
victo rious
be- @\I'@r
mindl o one W 0 is pure ing ernpc o Vajr3 rbh a wh holds; the sjra I Let m let th of .all be i s too be Ii e V.ajra I
ike
jr.a I
Ui
..
o one o one
me be
who is.i!
I utely pu re body
p ths of e){i5te nee I
I nsolin&
POW!! r
W0
(] all t e
o one o one
I-I.a ill
er en Iighte ned,
0201
II
~~~
THESUTRAS
read in Z@n a r@the Shin&'fO (Prajn.1 a ra the Kwa nn ongyo (Sa manta m kha-
i historically s i.e nifica nt, but be i nc. di icu tt little studied nOWoldflYS by followe of rrnatic n Se€: the .author's work'.io 0 ( ra mgama) r.; not so neglected a p thougl'1ts. (I nd was. stud ied very
hi n
5
ttl e Kongokyo (Vajracched ika). The rtest is read on almost a II oeeasi ens The
t an in Japan. The re a re
'5-0
me more sutras
(Vaj rasa
rnant],
h 01 r cq d l. t h
te
h which Zen students will do we I to I.,ted, for exa mp le. the Ko.,go~amm Ikyo engaku kyo (Sutra of P-errect EnIig ten(Vi malaklrtj-s utra], and the Han n kyo '= of them have been translated into rna wh lch I~difficlJ It to ohtli n now.
THESUTAAS
EN
Wnen1S practice are the he dhi a S a dh s
to
be em
l' ..... *:-. '- ..~~ Sariputra, form is here em 0 t nat wnjch is form is em pti nes ,
Th@ sa me can be said
'01'1
of
Sf!
, and
sdcu sness,
~0 Sariptlt rap a II thi ngs ne rn t key a rf! not born, th@V a ta i nted, they are not immacu I 1: not decrease, Tnerefore, 0 form. no sensat io", no tt1 ou n@"S5;no eyf!, H @ar, nose, ton
uture,
erfuct
is- the
~Therefore, one ought to kn great Ma ntra m, the M ant ra Mantra rn, the p~@rlass Ma ntr p.a in; it i'S trot h be eau se it is n proc la Imed in the Prayna p.a ra pa rasa ..-.gate, bod nip svah a II ( other s hore, landed at t ha oth r
02(110F~~
is K
singleness
released, EVen when
mind
whe n tho'le OU$.a nds of myria.d s II k4 ds of .a n noV.a nces, III u ef his name with he r hls voice and be
man,
KWi!lnzl!!:on.
02(1 OF~~
20
'-
ag.ai
a rna n, w h
her
Lli tty 0 r
inn
in c a In or neld
are fUled
precio us
n!!! of the
0 nly
com
witl1
, have n fea r;
i@t
r whk:h ls ofnim.
02(110F~~~
male c h-ild.
Kw.i3 nzeo
E!lOSaBu•
.d nd
ret
her wo
ip and make
.d
she will h
mode ch i Id
d with
ill hava on
sire a fema Ie
graeefu I in Iaatu res .and possession of acterlstks (of nob Ie woman hood 1. d becau ~ of ving pia need t n root of merit the c h-ild I I be loved and ed by aU bei gs- 0 Mujinni, su en is he power of
., d
do you
great?
; Very
p ravious ne 1. a nd will not be @x hu nd r~d - h eusa nds of my ria d'S of hold the name of Kwan zeon 80
n to
One.
am
Wh.at
is the
.a.
nis; assum 1"8 an tsva ra-form, the If in the to rm (If an Isvara and
his- assuming a C hakravs rt I., -form, self in the 10rm of a Chakrava rti I'll
fo rm ol a
.d
i5rav.i3 DO!
;jJ
nd
h m the Dharma.
s are to be saved by hi
assu ming
he form
f.a
Provine
of
re to be saved by hi§; as
tt1eB
re to be -sarJed by hi§; ass ing a -;tate fflcer's u will rna n tf5t tl Im~elf I the 10rm 0 .a statethem the Dna rma,
re
to be savee by h is
ming.a
Bhi sh u-form,
ra
• or an Upa.,;.a or an U sika~form. ka-, e Bos..ats;uwill imself i" the form of a B kshu, or a B iksh u ru, an r an trpas i ka• .a nd prea ch
ra
uch
24
.....*:-. '- ~-
..
If bein~ a
form, the
n- or a m ai
of
i1
a maiden a
himsi!!!1f in t
e fo
yout
Dha rma,
be saved
rva-, Asura,
t
Dharma,
he
Kw.3 nzeon u refl.l~ed t a ece pt it. IN h to nim: Ve era Ie SIf, Pfay a pt ttl is 0 ut
id us
all,
for M~jin n Bo
Kinnar
Manust1yas
and ethers,
he p sente
and t ddh.a).
@
Mal'! u5.hya . a nu shva and othe rs, pted the necnaee, and d Id Ing it into th e one to h ka mu nib (Sa kyam uni
to the sh ri
othe
tsu wt1
r, visits in
possasslon
u isite faat
as and rna
r his name
vai.,
Iv. they
If an en mv wi hlng to arm a man p shes njm d great fi e. let h 5 the ht dwell (I n t power of
th!! fie pit wil b@ t ran ormsd int a pond.
'-
..;}.._ ~.0
be -s,wa IIowed
t
ought dwell
0n
row,", t1im.
rled down by an annen, and he
rom the top. of Mo Lin Sumeru a m , let his t nought dw lion the p
ay in the air like tha s n,
Or i pursued by wicked pe rseas a mou ta in, let t1is tho~8ht well on the p not nair on nlm will be inj red. Or if surreu nded by.a n ar of enerrues the ,each of whom w tth a ~word In h him. let his t nougi'lt dwell "the powe
@n@ ies wi IIc n@ rls h
i3I
s.
Or if a ma n should fi nd hi se If impri5CI n d n eneh ained with
his h nds a nd feet rna nad an d futte ,I is thought dw@1I he wi II b~ re ase d from the
on t e pow~ r of Kwa nn 0
shac les.
.and
ns of magic
n the
po-wer
e from whom it
po
by wild ;jJ wnoSi@ sha rp tee h aW'Sa re to be dread ed, let his t eug dweU 0" the prof in all d iractions, wan no n, a nd th!!y will quickly ru a
a man is surrounded
;jJ
nd
of lightn in&. a
ent thought dwell n tha ill i nc tlme dear aw
v.
a ealarn ity fa Us(I n bein~ and th y a bla pain, [let t ham resort toll( n . h the mvsterlou s paINer of w· uble.."in ttl e world.
wan no n
0
i'5. the ~s.sof of mir isciplined in kne wlecl.g~ .3 nd skilf I the ten qua reers there 1"-'not a
u lou S
pOW'e'r!i,
wide
Iv
ns, .a nd in a II th ce where he d
land s s not
anifest nimself. he vane Lis evil paths of exlsten h as he 110:;, evil pirit-i, ea'Stlycrestu res, etc., a nd the pa ns a sing from bl rt h, d age, isease, a nd death --they will all by deg es be an" ih ilate .
Kw.an non lsI t he one IN ha vi~'IN§;
a nd a Iways ado
(I-
2010 F~~
I
II
B-o-ob
PUr spotless light and, Ii e the su n, dispels i5d m, and also s ubvarts hi!!! isastro us; Ii:! d ; h a Il-illl! minat ing ligt1t lis tl1-e world.
of ~nd
dy 0 love he keeps: u nde r ntrollike t hu nde rkl; t1 tho~8ht of compa ion re.,;emble~.a g is wl1 ich a ra in of ttl e D arma comes dow
neld at CO~ n wtth case against him at a military camp. let his tnought d a nnon, an d all his en m i@ will beat s
ost eKCl ~site voice, a voice t nat Sill rve U f Bra hma, rhe vc ic-e tl1-e ocean -one t
it:@'S of the world. Fm
(l
ur ttl
n hm.
and
ctor in
ss io , dind Iike the ocaa n okls in hi ms@tf an ues, For this: reason h ls to be- adored.
e J ij i Bosatst.ll@.rc
Budd ha SOl id: Worl d ith no smaII a I1i(I LI Kwa rueon sosetsu. s d-escri bed--ttle life
10u
POWE
on ou rad One, th t of merit who I In whicn nis lif of one who en rs, m.a n ifu.sts hi saff in all direct io
the Budd ha fin is.hed prea hi ng th I~ d1 apte ne a II the people in the sam bly. a moU"ti
(I- (110F~~
'INW'rN.r~~jJ(I~-II'i-
.,t
HI
o ORDI
1. Thus I hay€time t e udd h staved at th e grove of J I., th kingdom of witn l,2S0 g at Btli U"S.. When
A.t 01'1 ~
al
,h
the
World·" onou
entered the g
Having fin lsh tl is own place, a I'll
.iI b
his
I@ u bheti, who the asse bly, bare hi'i right sho Ide r, set is light kn
th e ground.
~pe
U Ily
nds ad d res
a t hu s:
at d in e, in ease d m 1'I.a or t ne Sup r me nlig
the Tat h gata ructs tha so
"It is wond ~
eve r ra se t h
d good tenment,
men
now
gtlts
ep t
ne ir tt1 0
The
e uddtl aid:
Tatnagata
We II ttl i ks er;
id, indeed.
'S-you sa ,the
ueh of a II ne
as,
(I
d so
02(110F~~~
iO
..
instruC't&the m
In
C".d'5f!
good m
!!!
said Mah asartvas 'SI'I I) lei t hu kl nd~ of being$ ueh a moi5tU re-born, t e mira with out form.
t nus
e.asu ra
re ar
Y. Su
• a pe
A.g.a
i.,. Su btl
i. wl1 n a
ne
c he rlsh the ldea SubtuJti. a Bodtl tt\la ra tneri&hing any id (I of 10 m, W y? Wl1 n (I c ha rity with out eris hi G an id@i3I fo beyond concepti n. Sub uti.
QlIality,J;t'
t he co neepnon of space
~No. WorkJ~" uno rad 0 ' len nat." the conce p ion of space exte nd 1"8 t. or orth, 0 a v 0 r be W?"
•0rw
02(110F~~~
I I
ed One, Ic nnot."
"Su b nut,
ch ar~
50
it
is
. hout n, Subh
thegata
n ired a Id rho no red Ona, h . Why? Aeee rd ing -ferm,"
ha said is nat t
bodV-fo not a b
the T
existenc
When
Tatnaga
is reco
Su bhut i, All that ls perce" d that ized.~ h@ Budd ha "Worldnou red 0 ,if baings d state me'S, WoQ Llld t ey have a rue fa ith in
hear su
tl1emt'
Do nat t I that w.ay. In the last after the p ssing of t Tath.agata there may ving pr.act I ed rules morality a nd, being merit na p en to t1 a of thew ate ments a tnra t it:h in them Sue h bai , you rnu know, are h allJepanted thei r ot of . not on tv under one, • fou r. r five e udd as, but lady unde tho usa nd s of asa kl'1yeyas of Buddt1 as h ve they p "ted thei r erit ot a I kin ds, Th wno h ring ttl !!s@ aternents n .0 ne t ught of PLI fa ith, huti, a re a I known to ta, an recogn ire by him having.a uired sueh o Subhutb
and rou
02(1 OF~~
I
!iIl
..
rit. Wny
Beca use
rson,
i1
these
j
g, or a
a as we
s from
thsir
erson. eyare
being, or
h@V:iln:!!
If t"ey
7, "Sub" uti, wnat do you th in? a 5 th e Ta hagata su p r!!m@ @nligltt@nment? Ha h someth g about would preac h7
II
Su bhuti sa id: "World· no neu teaching of the Bud d ha, t ne r@ is the T.athagata would preac h. preaches 1"-' ot to be a d he-red 0, n it i5 neither a dharma nor a neall wi 5@' m@n bf!1c n.c to th {.a sams kara J. an d yet they .3 re
cause
-dc ing
8, "54..1 btl utl, what do you t t housa nd chi lio[Os I"fl5, wit" t e v@n pre give th em all away for cha rl ,wall Id n obta ins be gre.atr
ni
th ree
~Why? aeea use t he Ir mertt 1"-' h mete rize not bei 118 merit- Therefore, h Tat ha a
rnerit
(I-
(I10F~~~
as being great. If a,gain fu u r lines in th is sutra, p be superior to the one j Budd" as and t ha ir su sutra SLlbh Lrti. what is; not the te adllng of the
g, "5 ubh uti,
the
achas about it to Oth
f'5,"-
ar i,
will
a I the
wnn do yo th ink?
Subhub sa id: "No. Wo d -hc I'IIOUred B!!ca use wh i If! Srota pa n a rnaans ·@n no entering he re. He is; [a world of] 10 rm, scu n
nter
GeS
n ot--comi ng .3 nd thereto
i'SU
he is ca lI~d n An aga : II
fl Su bhutl
neured One, a to be Cd lied Arl'til . If, inks in tnis wise i ·1 h ve obt ined ho nou red O"e, an @ i'50 attac ned to an @g ,.a pI:!! Arh:ats" ip,' th is being" or a sou I. the Buddha say-; th t I a atta ined Am nasa rna d I.ai that I am forem ost of t nose ats who are libe d from evil t ne fore most of desires, World -hcn 0 e, I cherish no suc h t ought at I have ana i fled A rh orld -hcnou red One, [ I d id,l yo LI would not te II me: ' btl. a re one who enjo the Ii of no n-resistance.' Ju b eau e Sub h uti is "at at (III attach d to t his Iih!, .,!!: i'50 sa id
said;
4,
No,
reslstance." 10.
Th e Bu dd ha sai
0 ipan ka
did
wh i Ie- wit h
ainme nt wh.ateve r th
a set any
e, e doe'S: not.
~Why? B!!:cause to .array• .3 nd thereto r Su bniUti. .a II the e pu roet nought, TI1
Bu dha-land
II
in array is n t to
re.
lei h us ro
ot ehe nstl (I ny ttl ough dwell i on form; the,,! shou Id n he ish :any t nought dwe Iii on und, odeu r, taste. touc , n q a Iitv; they she Llici che 'sh tho ght-; dwelling on not n I., ate er, Subh uti. it is II ke u to a n rna n
(It
7' ls
are as al'lY Ga ng.3 river-; .3'S Are no the sa ndll_; of a II these Suhhut said: i'Consl ny rivers I a good d1ilioe riverscf1 arity
I'V@ry
manYr inda
moo
must be s:aid to 5 of all those Ga ess: how much mo If h@f@ is a good ma ubh uti, I will tru Iv :iI'50k u no womal'l who, ti IIir..s .a II e wo ds in the th ree tho Lis srns-a II the wo rids as a ny as h 'S-.a ndll_; of thell_;e Ga , Uses them all fth the seven prec:io wou Id not t his ma rit b
II_;
e rl.,g
ueh Ga ngas a
r @v@nlou r hnes it by aII beings lnclu g ddha's ow., sh rln 1"11 hold an d recite C 01 p@rson .a c hi@'it@'5. @ 1.11 deed. Wh erever
02(1 OF~~
II
'-
s if the Budd ha or a
Yen
.i3 ble
di
ipk! of h i
13.
be ea lIed t ne Vaj raold it. The- raason isr g of the BLiddha. herefe re tt ls called
to
e
preach
uti, w at do you ? Are he re rna y ea rtkles of d List in ree th usand c nil c mSi?~1
~Su
dust are part ther
"0
~Su
ta
to
be recognized
ra ro iz@d by ha th irty-two rna rks, the t irty-two arks are told by th ~ a nd the refo to t he d1irty~two a gco ma n or a good wema n who
0210F~~~
lofler1
- s away
ni
(I
r h r lives a-s.rna ny as ttl e sands So gai ned d Cie§. not exceed that ne 0, tha of fou r li.,es from th is '5iut a, pre ehes
, if thare e- a man w no 1i5t@ning to th is s cq ui s a believing he-a h ~ will the n have a true idea 0 t i rigS This: o .s to be k own as tl av 11'18ach lewd a most won e u I v lJe. CI Id·tl oneu dOer wnat is knewn as a true ide j no- de a. is ca IIe:d a true ide a,
n Ing to ttl is surra, h sign ificatio n. a nd, filled rh it'l.ld@, SOl th is 0 tha Bud d hOI ~ I'Won derfu I, in !!! i U red Or.. th t the Budd h.a teaches Lis 1: his: e sense, C h a uera has never been heard by ve of wis om eq uired i" my past lives. Wo
bh uti. II ste
rk:l~tlone u ed
b tin tn@ ag a be i rlg5 W
u rstand, a
bi p
.0
d IfficlJ It 10 r me sutra to wh icl'1 I to c me,. n the next fiv!!! hu nd red 0 r en.ng to this: sutra a re a bl~ t d to hold ~tthey will inde ed be Beta se they will have no idea of n ing, r of a sou I. For whn r@ason? T e I.of e 01. t he ide a of a pe rson, a bei , a being, or a sou IJ. For what
n.s
is, not
nave
udd has
bh m ita is n -ffrst P.ara mita an d therefore it ls ca I m Ita. Su b uti, he Pa ra m Ita of bu millty (patien e) Is $;3 d by
ths Tatl1.a
tha P.i3~
0-
body wa'&
Pa ra mita of numil ity, an tnerefo re it is il ity. Wny? 5u b nut i, a nc:iE!! tly, whe n my S by ths King of Ka Ii nga, I ad neit her the
idea of a p~rsnn, nor the
@di
of a being, I, W hV? When at th at ti my body wa~ r limb. joint afte r [c I.,t, . I t1 ad the Idea
a person,
0r
of
;(II
being
di
kened in me.
in my past five hund r~d irth's.• INa"§; a ., d du nng t nose times I t1 d n.e hher the t of a person, "or that of a being, nor that
"Said to Bodhisa
ave, they are ng. If a thougl'rt d-welis 0 n nyt ni"g. th is is g. Tn@refuf@, the EhJdd ha aaches t nat a
detach 1"8 yo re for t ne su preme en lig ts wit hout dwelling on fo heut dwelling en SOu nd, ateve r t noughts. you may
r.;.etf from a II
ten ment. "'0 U • you should odo ur, taste.
Su btuJti. t e
practtse charity by d Iling 0 n form. praeeses (narity Is to ben It a II bei"8~. as th.at dill id aas dir@ nc-id beings, SLlbh uti. the Tat h ua the .0., e who spea ks
as, an d a,cai n ala is the one at I~ real. the
on , he sees all ki ds of forms ilh.lmined • if the r!!! are G d rnen dind good wo come he h old and r cite th is sutra, they rs co,gnI ed by the Tat gata wittl his e uddtl a know th ey wi I all rnatu rs i m asu rable a nd inn u me ble 15. Su huti, if there a good ma n or .a go d wou lei I the first pa rt the d sa crtfice as ny s the sands of he Ga~. and again in the of ths d V sacriflca as ny bod ias ot his or he as t th e Ga • and a.sain i the latter 1Mrt of the day rna ny b les of h is. or rs as ttl e sa nd".; of the a nga up ttl e U8h tl u ndred-ttlou san s of kotis ot ka Ipas; dind if t ~r@wer@ .a nether who I is:t~n sutra w u Id accept it h a believi ng hea rt, til me r ' wou lei quire wo~ Id r exceed that of t he to me r. merit of ene no \YOU Id copy. hold,
II
av
und it fm ethe
i'SU
I
ill
mass
i"CS who wo h~y wou kI a II nized him . .a nd acq ire merit which ls un su rabie, in n u mem ble, nd loco mpre he n".;jb le, known be ea J1"Ifi"C e suprem e e nli,ghte n t:t1!! T.a hagata, ·Why Su btl uti, those who desi d oct r in s a re attached o t he idea of an ego, a persc ble to hea r, nold, lear , ret-
we re
40
.....::" '-
..
. Su btl uti, wherewr th is surra is • includi DC. D~v.iJS and ASiU ras, will place wi II haw to be known as a
rsh ip
nd oba iY DC@,
I'll
k~ ir h olding an d raclt ing th is s utra, revio evil karma to r the re asen of wh it h the e -I paths of e>:lste nee; but because of in th present Iire. wf1 atever evil ka rm a ir pr@ - us lives will be thE!:rebv d@stroy@dr to a in the SU pre me en lighte n ment.
rem
ago I
s as
yuta".; II. an
Dipa nka roil Bu dd ha, .and .at that time eighty-feu r h u ndred, t housa nds of e offerings to them .a nd respeetfu Ily of them was passe d by me,
d red] yea rs, there have been p~ople a rn th I".; sutra. the merit t hey t n us ana i n [ ou I lallation], for w ne n tni~ is compared with th ma it I ha e arts nsd by s!!rvi nc. all the 8 udd has, the latter wi I n undredth pa 11 of the former. no. not d re n millionth pa rt, No, It is indeed
Ie
analogy,
detail, cherish
good me n an d good women in the ars W 0 t1 ok:!. recite, an d learn th I".; sutra, a n tne r by I cannot begin to en umerate i I'll • tho e who Ii5t@n to it wou Id lose their min ds, dcu ts, an not bel ieve at a II how beyo nd ens n is e 'S-Ig Ifica nee of th is ".; t ra and how .a 1".;0 u m re ne I'll ion th rewa rds a rs, tEl]
OS!!!!
nn u mer-
k"ows well aII the r men a I tra its. teachas that .a II th s m@ they are knowr. to
past
.a re beyond g
~ABa In,
Subh uti.
th
Dharma is; eve., and it is tailed su p i5.@'5 @v@rytni n.c that s an ego . a person. a b i
IIghten me nt. su bh
re it is known as g
think? Can a man 5
e Budd ha said to S
j,
@
dd ha:
asl
red th is- ga
e "See ks me, Th is on
.,!!!
athagata.'
.Ill
.....~*:-. '-
..
rna in ing un
JV
THE
harma to
ui-I<e as s be~n 51 iffk u It t writ Ing. Ma hava n or me V.i3j nta in ing died ch i hnical t he text sutras, ct: hedi
1'1 e
lSi
esse ntia I aeh i ng (If Z n. Iy by Zi!!! n ph lasophers. rms in corn nation wit a as not been SiO pc pu Ia r or for iI'Ista nee, Pu nd ari a, ,
ne
rms may e:ICpla ned he re: ·8 I tl and d ea h II sa ra i" S nsb"jt) a I ys sta ds eentraste to II Ni rva n M. na is t @ h igh@'5t t th a nd tM! norm of xist@ne@ wile
from one
cned to
it is
;iI
form
f immo
i'Min
mind
su bj
lette .
ttU!
.t is tl'1e uttim
p~VCho logi
'5-
at dlscrtrnin u ttiplicitie'S 0
.'5
in the
alayavij n na" or aI
s no pc
02(110F~~~
I
fl
itse If. It is a !together passive and re in 5 pa rtku la rizjng :ilgency touches it. Tne appe ran is a great rnyste ry wI1 icl1 is not 0 be solve by sornethi ng to ba accepted sim Iv as s urn. is a sudden" . .according to Asv.agh ha. To u nd ersta nd wnat th is sudd n ness mea ~no bla wi!idom ~ (aryi31jn.ana I. II t OIl§. a man $udden awa kening of d lscrl mi n io n ha'S n The fa ct I~ ~Implv that it is a wa ned, and el(p ressjcn po inti ng to so rne111 g else. i
is .al of
Whe n the Alava~ijn.a n.a or th aII-conse con s;idere d a stere-hcu se, or better. a a wh i eh ill! the Tat nagata 5 issue it is ea lied "r
Th@Ga rbha is the womb.
Ord Inarily,
a II eu r cogn itive outwa rdfy ina world of rei become d !!:@pty in'lfOlvf!d in it freed om w~ all intri nsically p an noyed on a II -s.ides, To tu rn P'5-yc:hologica Ily be ClIIIed a t rey
a pp sraeus is; -vity. and 10 r so that w fa ssess, and away fro I sion II or II place in ou r in rna§! con 51:: iousn ss, Th is i 5 ct em p iriea I ps;ych ological fact be eJCpa in con seieu sness, tt take-s. place n the dee est boeing, T ne erigi na I San skrrt is p
is rea
cesses
Fu rthe r, Ma hsmati, th O'i@ who afra id of 5 H@ t ke d i!icrim in atilon of birt!'. and de at", se e to
irv;jl na,
ot
2(110F~~
t:t1!! n
Min
of b
iIon that the reo is .a wo utsi d@ wnat nd. Ma ha mati, J!:oon rei ng themselves; a I h s nd death,
Be
p I~-minded,
02(110F~~~
46
.....*:-. '- ~-
..
fl
d ua Iisbc vi
el<iSle ee where they re and di'5.E!pp.il nLe, ch ns h in,g the idea t i:l"d 5U bje t d is-c r in arlen as to Th@ rNore, a arnati, ou s hou Id d iscip I i in seH-real" li n],
gn ize i
at a II t ings; are
XXIV
i, let
the !od., is
by
an
.a 5 t he t!Y~.
that takes
By
reason
begi
since
d't~~ an
Ag.;Iin
mach i n~, -
ri."
the
ijn ana]
ng
gO@§
on rolling
t ra n-smigra on
carry
e dea
va rietie~
(IS
of a
bedles
demo
Vetala
con m ing
t ese
Ma" amatl,
.iI
understand i
02(110F~~~
is (ailed
egelessne ss of
d rscr m nation, imag Ine wise. h wever. do not, id ot t ha Citta. [th ree] SIJ.a h b
he B
oil
good
nd ing a'Sregard the 5 ne ss of ingo;. before long a in the fl rst '5t ge l th Bod h lsa nood I, whe n he n of tf1 e Whe n a defin ite t the stages [of will ex rlen ce joy. and. t e sea Ie, W II reach the nintt1
pala nown as "Great lotu s oil d is adorned wit va (US rts of j!! @k..and pea rk.; he will h n acq u ire an d com lete a WCI rid of M.aV.3-natLire: d ed by Bodt1 is as of he ame d'la cter a nd anointed
02(10F~~~
4, ..... ..
'-
*~:-.
j
• beca Lise of his: in-§; o the egoles.,;ne-s..,; th ngs, Tnis:. aha mat I. what is of a the egOieos,os,fle"5,os, of a I t nings, a nd in tf1 is you and ether Bod i artvaMat1asartvas sho ld
WE!:
II !!]@
IJI
nisattviJ Ma hasa
sa
his to f the
Tathag.ata~g.1 rbh in the s utr s, an d VE! r V it: is des as by natu re brig and pu rs a'S: prima IV u n.,;pott ~ wittl the d1irty 0 rna rks of excellen hid den i the eve ry being like ge m of 8 r at value, dirty ga rment, n'lf@lop~d i the gar
Dhatu~. and Ayat nas, and s il ed wittJ e dirt of ree
as the ego;u b ta ught in the sys, ems of t he t1ilosop h unqua lifi ad, om n i rnperish
The slessed One
not d1e same as ne ego ta the Tathagata'!f aeh is th plied: NO,
th
t he Tathagata~.
teach the don rin
ffort; th u Ily-E nl i.g n poi nti"8 t the Tath ta-ga rb asid e th ir ft!.alr w @ n '[:h~y !it!!:
ones,
make
{1
the
a mass of cI
by his own rna nu
ter, and th read, M ha ati. th at
of o"e
nd svnonym~. doctri ns of
ing of the T
isclosad
inging to
lien into an ci patio n is; up r@I'J'M! @n Iigh
nm@ nt.
'S
ittl tne
olessnas
an
xxxv
2(110F~~~
'50
..... *:-. , ~-
..
S;jJ
id
ith
e fal§;~ imagination.
nor wit h
bV degre
es
th ~ stages
of
of Tath.agata hood;
Wh i
u nattendad
by .a ny '5:tri'lling,
va ri
And
indivi
of
has
eo
If, an d ttl ereby I .and ottl er led to survey t njngs from the
rad by marks of ind iv id ua lity th e fa lse im.agi nati on, an d Itgtlten ment and ena b Ie a II
.and
e eca use
and
of you r eernpas-
(I-
(I10F~~~
~. 51 tl ap pi ness of m any people, 10 r t e of mdiny peopla, bot" of Cf!1 ial bejng Mal1.a mati. you prese nt yo urse b fore raq uest, Th@refore, Ma ha mat i, r to r I will tell you. A$suredlvr said Mal'1amati ,gave aar to tn@ D 1@55@d One, The 8les~d 0 ne sa Id t nis; to him: an d the simple- mi nd ad, not kno s@en of Mind its!! If. cling to tha objects. ding 10 the notions of be i othe rness, bottl ness; a nd nct-b existence, etern tty and nen-etern s@1f-substanee 'sva b hava], wh idl based on h abit-e nergy, they a re a Ma .a matt ing ttlat t u itudin gad non bn ss, e r s tl avi da di
n,
and
~I.,
ew us n in iste ce .a n
g tl1
ttl e 5ip ings are sa Mal1.a mati. it is I ike a mi rage in t:t1!!y Wl!!r@ real. T"!!y are imdI,Ci !!d sa by the animal th irrty from the heat of the seas 1'1, ukI rna er the knCl~ ng d1at the springs; .a re ttl neal IUusio an imal5i do not rea lize that the sa me way. Maham:ati, the igno wit" th e i r mi nd s im p ressed by va rlou sand
Inds; in a
non
02(110F~~~
I
'5l
.....~*:-. '-
..
Mat1 amatir it is Ii ke t city of t an unwitt@d tak for a raal city, t hough it is n sppea rs in es nee owing
to thei r artaeh
ne
ne
'50
in
e t to t .a: dtV prese din seed from beginni Ie ti t hus neither e>t:isterrt nor non-ex i5ten. n th Mat1 amatl, c ngi ng to. t he memo.ry ( na I 'Spec ula'bon s nd dOd: rine-s since begin n ng I ss t i f.a51 to ideas uch a s o nanass and cth m s, ba nc. .a nd n being" and th ir tho Lights are not at .a ncar abou what is;s of Mlnd-onfy. Mat1 amatl, it i5. Ii ki!!! a rna n, who, drea ceu ntrv \1'.3 rio 'ily filled with wo me n, cars, pedest r ns, vi llages, town.,;., ha manstens,
TI1-e BIe'&'5-ed
simpl a-mi nda toward'i the t he Mind it'Se of ens ness an who a rf! b itt@ n by erm n hi Iosophers, do not recog .a re like .a dream, a nd are ott1 arness, of being and n s on n by ttl e i ttl e s v W'S; es and ru i ; t h
Mah amatl. it is like th P::! pa lnte r s ca n neithe r de p ion nor elevation a'Simag t ne same wa , Ma ha mati, the roe may people broug t up in the ha bit~energy, t ion ba s;~d on he ph ilo-sop hers' erronec idea'S of onen .,;..,;. d eths mess, or both an t ney may brin t ne m~lves and ethers t
pee
n~
rtn
U
ey [a
ag.a in st 1
spa rt
and effeet, by t ~ up
be ke
re to Ilowe~ of the
d vie ws
eing, assertki n
·eyed on es wt1
nd-whee I wh leh
is i :agine d
such ch:aracter
the wise. I t he sa e man ne r. Mah ha fa lien to ttl e erroneou s views in th rise of all be~ s [th
ttl ose
crvsta I gem 5, and t"e ig 0 rant '5 run ah~r thi!! m. Ma h mat i, Y iU@ no bbles, t hev are net ge m , no r a e hey notheir b ng"5o comp rehe ed [b ne pa rty]
'-
..
-;
and
ended
the same
d by the
atio ns will
ove-d
XXXVJI
by
Wha is meant by the perceivi"g r.at:t~riz@d adow and and is imp ...re, ard ;(IS just 50
ho startl ng from t em uc[t!"S5iv!!1y
t he eessatjc n wh
hya na practised
e th re a rc no the "
Dhya na doE!:Vot@d the mination racnsed by th ose hOI I avlng gone th ing~. ind ividua rand genera Ilty,
bot. wh
@@dto @xamin@ nd f low up the speets of the ego I sness of th Ings a hood This is ttl e Dhya a devoted
r
it"
a re
Dna na wit h T~tnat~ for its obje n rec gn ize'5. nat] the d iscnrn ination of the t snes is mer imagi natie n, an d that where elf i the rea ity ot such ness (yatha b huta lthe ri nation. call it th e Ohy.a na wit h Tathata
Wnat
na of the Tath.agi!ta? Wh@n [t e of Tathagata hood a nd a bid ing rizes se If~ real aation attained 'II If. for tl1 e sa ke of all be ings to t pi ish t i ncom r!!"@ns iblf! works, I caII it t of t he atha ata s, Th refcre. it i§; said: e exami" at ien of meani"g, t
rant, the Dhya na wit" Tathata f
a of the Tathagata,
in t e exerei ,sees tl1e form of the sun or t hi nc. looking i k@ a lot us, 0 r tha u nd@rworkl. r
5
.fire, e .
a ppe ra n to tne way of tl1 e ph i 10'&0 phe row hi do into t @ state of Srava ka hood, into t f the p tyek buddh a . 3re O'SSed a ilion in h i31§; wi ejr sl1i is a state of imag • confo rmity with Tnh.ata prasen I come toge1 her from all th e r Ing hands w-.II stroke the hea d
de a nd there
toll nt
les and
th is b "efacto
'56
..
At tne ti
ta, Arnatr
en atta h me nt and d ad'! meat, w~ sha II an". conce rn I n the m. an Siha no II c ned t words accord in to wh ieh we gras p
and in ccorda net! with air naad ua listie. n .on of b~.n.g a d non a II th Ing IN htch are IIke dream Iso from he fa Ise djfoCnm nation of
5
-n
id the Blessed 0., e: Well said, lNe II sa id, II to ma then, M ..ha I"I\i3t an d refl@ct well i ell you.
a a mati the Bod hlsattvaha sattva: sa icI: d One; a nd gave ea r to the BI€'''-'''-'ed e. 0.,
th us: Ma ha matt to the e>t:istence
rneas ura
Ie is
nee, t nere are the de dl idu.alityr to causation, to ted iscrimination of birth c ssatlon a nd nc-cessati d ., e-vsh ide, of 5.amskrita is!: i mination it!;e If• a nd to rnent to the d is-crimi - h t ne ph ilosop"ers a re t @ trip I@v@hide an d th
to u nde rsta nd p-seated attach th~ notion af bain and no-bi rth, to t n, to the dis;crimi nd Asa mskrita, g~s. Tn@re is ttl at a rising from e ation of being a de pendent and
one ve hide, wni
to
the ent
0.,
at.
are ttl e dee p-sea t eir d iscrim in arion s ["e ished by the igno in ed. Te nacl ous Iy alta in.g tnemse t\I~'S ra nt a nd '5imple~m Ind ed go on eve r di'S-Cri orms, whic h, witn ttl ei own t" read of d i
h l"I'l@'ot,!!nw rap not on
the
ers.an are
Iv
thernsa
N!!!S
but
a med with the thread; a d th us th ~'i a re ed to the .,enens of :< lste nee and no al 1 Ma n(l mati. there (I no Sig"fo 1'1 e re h l"I'l@'ot datachrnent, or II th ings a re to b olitu de whe re the r~ i no ellJOlvi 0 ng
(I-
(I10F~~~
ageless n
e wh ict1
nde-mood to be due to igns, [the Bod hj~attvaJ c e nte ss where Mi"d-cn Iy is, a " [the n d@r1ies the djsc rimin:ati n of a ingr a nd the deep-sea ed a 111 being ~O. the ra a is in all ted attach rnent or of d eh
here .3 re three attach me ora nt and s;im ple~m ind ed th us the re is desi re wt-. by joy .a nd grf!f!d; ckisel uecessien of bi rths in th ~ aths of existence for al d [to greed, ange r rand th is a ch I'Il@ nt,. no 'Signs wi II be t or of no -atta c:h me nt,
s de e They
d1 is ana c
fivel be Ing
of
v
N KYO tOR SURANGAM A UT
the titter
(I-
2010 F~~
II
'INW'rN. r~[Jlt~tI']jJ(I~-II'i-
d god'S im from th e intru""lon of the evil spirits, 81,1 the gen theught as 10Ilowed in tn is; sutra is en rather . It w.as; quite natural that all tha co to t he zen schoct, The terms used he som I··e~ pecia lIy t hess describing the Mi he sutr is; s one of the later M ah aya na works de p d in Ind - It h igh Iv a bstru sa su bjects, Be low is; a s ps s of it.
1, T e sutra opens wit h An and a' os. adve nt 1,1 re an enc lied Mata nga who, by her magic: eh ar e rices nj da, The Buddh.a, S@!! ing tnis IN ith his su @ at u ral s nj uo;ri to save him and bri ng him ba c to tI'I ~ D Lid Is tho rougt'dy pen ite nr and wi~h es to be fu ed in the art of centre IIing th e mi"d, ne Budd na h tall spiritual d i scipl in@must g.rc IN out h t mu eh tea rn ing has no practtca I va lue one's re IIglo~s eKPerienee I~ concern e no g lea m in&. but no Sa rnadh j to sta nd aga j st
J
a,
of.a
2,
e reasc n wny we go th rough the ete rna I nd s ufte rills i nei dent to it is ou r ign of birth .a nd death, th.at is. bacauss
en in the mid'St of ca LisaI nexus wh i ch
nd he
is; rid
(LIlar objects.
lnd -assa nee is vari ous Iy cha racts riza a somet n&
I,
mvsterioLis.
rnyste rioLlsiy
bright,
i ILl in ing,
nhl ed with
t e• ur
60
.....*:-. '- ~-
..
rimina-
his mind
moves along
'5iJt I",factory
'5U
the Ii ne
u r relati e:.:p rlence, he pu rsues obje ive eve n th; he n letts with
a hicl'1 are
give
to
try to find ths Mind experiences po~~ible, eann of a w ca n not demonst rate real ity intelltge nee. It is; not ere, B~t evident from the fact t at the ey mi nd ttl in ks, Only it is t d i5.c0V@ idea, 0 bj~ctive or 'iLl b 've; for' we talk of a tree or a n, of a vi hand. all these obje nd d10ugh
t ra nspa t rue and original and
up tl'1is
find ivid ua
teriousfy
ings, He
has no ~x~rtenc i eo a thou.gnt. 5a in til the M n @riousIv brig t. 0 ur bod a ght of in c nne ;On with it,
dealings
yand
mi nd will retain its
0
of a hair.
'INW'rN.
r~~jJ(I~-II'i-
S, M ius ri is. M.anjus ; n@ is bso lot .i3'5 he is; h be as e ned nor to be egated, II ass rtion 5 a n bsolute anti ,.a nd th is th e 0 ' ina lIy illu m i na n.g Min -5'Se • eased aU eene itio ns tha make p ttl- world of t el, we lea rn, and
tn
th is E:-ssence,
be 10ngo; to.a rkl cpposlte . be to the of'igina I b right and il u ml ning c nee, Nor can cnbe to it liSp 'r for t . a lse prssupsatlon
tha exi'51:@nee it is .an attri b ean a ke a ny state more ne Essence- It i indepe vet cannot spea k of it.a absc I te Em pti ness s nyata. ~,,;IbleIn It.
su bsta nee of
of which we
not
ep!!n dent
d for th ls ve ry
wcrkJ i nel ud in the mi d is iv isibk! in ates). s i>t: Pra sha (en ra nee l. twelve and hteen Dhat u {ingdo I. lh aII (om wt1 en ton d itions are t ured, a"d dj appear w "they cease, All ttl ke: place il uSIv@tv in the me for th ind-~-ssence, bides as u ness bright. able - I" s Esse"oo of mingr neit ha r er dyi ng no r xpla Inable by
thought.
ha i~ in itsetf tho rough 1 ts 10m la hoi s: 10m I
pe
'INW'rN.r~~jJ(I~-II'i-
fl
r • R u pa m s ",yata, sunyateva
Esse ce wnich is t
tt,oOug hts rsspn 'Sf! to th ir infi n it@1y also t the i( r . I n §;pit~ of a rid Itip licltie~,
nee
nlliance.o
Tath;jJg.dta~ga rbh and disposrtions va riad d !!gr@!!!'S 0 it'!i be ing involve i the E~~ence in It If ernpt i ness, all of w
he 5@V!!r.a cond it I
Lice the owledg~. But me combi nati n miUS't take pia iI urn inati"8 Essence, wh ich -
: Wh@ n the Tath:agau--g.a rbh a i itse 1f"SO U ["@ Ow i~ it P ~5ible that we h 'oj th is wor d of in'.;, • a nd a II other compo"-'rte ms wn le te co st nt chan ge s and tra nsforrnatio s
•
Linde rstan ding t h of tne pu lity of t1 e E"-,,,-,enc: For by purtty 1"-'n s on Iv po i ble by esta b Ii j g a dua r dility. T n@ E 5!!!nee i'5. nalther i t @ world n conea the r it ouUicie the -world. Theref th e q Lie on .a diU Imic inte rpretat I n of real which
istic r of ion. , is
02(110F~~~
irreleva
:iltion ttl the world. h s remarkable statement: The T.ath ous tv bright a nd ilium inating as th be Id ent lfied nor not to be Id
.........rr.ICI,rI
world
rs,
atta, a c iti:te n of Srava'Sti, on ~ mo ni rand feu nd tl1ere a face with th , He thought h rs ow n hea d disappe red
. Th is sto ry is use d to illustrats the t relati\l'~ k.nowtedge which rises; fr m t and object. A~ we ell ng to it a 5 navi g a of tepsvtu rviness comes to exten right and ch arming fa[@ is posses. hen w~ realize the fact by reflecti Nn n I ng afte r u nrealities.
A
DOl nda W3
ma nsio . whic h he is told to be his;own. He ls of t he k wherewit h he ca n open t he e Buddl1 saeh es nim i" th rs way, There are entr:a nee, beth of wh ich b!!!i n.g co be pra sed co njoi ntly. The one is; Sa mat
ssesslon
d The hods to
f.
t
pie
Vipa,,-,y n . Samatha
lanen".
By
Vi
desire
ha the world of forms is sh ut (I LIt 0 t at a n a pproach los.pre pa red for the rea I e of e n.lighte n me"t. When on e' s mi and d i5tr.act ion, it is no fit o rgan ana is meant that the Yogin is; fi 0 en Ilgnte n ment, to be firmly d ete
of he evil passjo s
ne Tathagata
1:3:. Whe: n t his; SCI rce ls p~net rated entra nee Is effect d t the in ner 'Sa
senses
t
(I
re merge
;i
a pe netratio
ca 51! with K MM will the
udi
80 satsu.
sma lis, .a nd f@@ Is, II t e ba rriers be he Sen 50ry fu are removed. an t ere ls a pe interfu-sio n betwe en d1e m; ea V jns na ttl e n hJ n . n forthe erhe Th@ 8 udd ha te 115. h u a to mil«!: the what they hear, T ey II s.ay that the
st ruck again. an d t
ev
n ceases
ri
in t ne
make-s.on e come t
six Vijnan
as
t hem
ne
pen· ught
ne of
nca there is nsither sa mskr asams rita (u n reated); thev are like- ava c fI tl alluc;i at Ion. hen you attem pt to n Ife mea n of what is e rren aeus, you mak bot" u
In t n@ true fs
any
there,
15. Th
Budd h the n rna k@'5 rna of '50
~xperie nee of p Kwan n amo g t hem ~s regs rded comes from th a ud itory sen se as tl is
up to he en lig t!!n!!d "State of conse io sness a
tv rela
th eir
wt1 ere
is now love incarna . sut at H IN Itt1 aII be ings in t e six ne k oW'S aU ttl ei r in ne r el ings ards the Imt!!! of tn@ uddha, it1i'Self a nywhere hi~
ions
tnus any
as ls
the
02(110F~~~
66
',_~"_
t he des re
fu IIV y wh ich
e of Sam:ild ki the leh is Sil (mora I p reee ptJ _ e sexu dil mpu Is@, the im pu to ta ke t ingo;not belonging eat m at Whe these Impu lses a kept "5; CC ssreally p raerise m ditati ; an d it is Pr.ajna that Ie-a S one to e rfect in erfus ion of aII the ix Vij n i'i
the pract
na hundr d days, at the end be .a bla t r!!:.a liz@. Srota pOI nn ion of more tha n " ligl'1ten rnent an d ich be ings un d@rg '5@Yer d! the n tI'I ~ cause are II'll s a re t n ~orrn Ime var~ie'3. of e'IJ I sp Irit rm , Thev. l'1owever, come ba ck to the h urna d. The-r@ a r@ being who!:
of
s all t hes me nta I d istu rban cq u Ires a state of tra nqu ill" n 5 jU. i entity th rough hi
'\.._tf. ~~
&1
no
• in
His
S@
r!!n@ tv
rE
just one e".; death is. pia is emancipa 20. But thl trained wit h ilc".;oph I ally
accepts the
exper en ces an
u nda
;i
nding
haw a car.
the tra ling 0 be g ady
he
6' " -;
FRO T HeHIN
ZEN
~ m.a ss of atu reo to ~ ca lle-d !!SP!!C la Ily en be ause of its style n t~ rrnjnol , Until the time H ui ne Il8 (Ye no in a anese) a d hts imm ed iate d iscipl s, the not m ueh 'fu r as r e nlry e~p ressie I'1iS t lsss S;pe!:r: lea 0 n l@n from as time en t on th ere grew u-l u (go ku in J apanesel r s. "gatha" poems. and ot:I'I er rictlv s king, the Vu-lu or the ch i cha raetensncs of colloq u i al xpress:ic ns wh ich ure of Ch na. As; 1on8 as; zen are n appeal to on abst raeti ., is too ina ne for the mi d of a
.1
f Ft [.
la
ltv
e by Reason" and ce by Rea~.,· we by tne (I id of the d@@p fait h in the e 1t\B"-',The reaso n ove rwrapping of
02(1 OF~~
is neith~r self no r one essence, a nd this beli~f and eve r moves away then be a slave to word..." 10 r he I...,In th e Reaso" ~ If, f e from co nceptu al s!!:r@n@ .a nd not-a i ng. Ttl is is ca II!!d
nt
..How
to
ra q u it@ hatred"?
H@ wno
rse
'th in.g5 .a ("@ '5.U of causat ion is: a ma n, he will be kes the best U5e of d",
han
compla in, hat may !'a ppen to @d by a h ighar ached, Wh ~n this: in accord with the l1i:ltred and tu rns rt
II
moo n
CI r
Path. Th is is ca II!!d
10
.....*:-. '- ~-
..
2, By ~being o bed iel'l (.at rna nlin wh;jJt~'lte ka rm ait condit lens: results ot pravio he nou r, ete., thi'5 is
arma II S bl!!! s a re i
to
mv
uffer a rs also
the
what is t ha n t n@
or th e other;
ase, Tne wi nd of
ill n
i Iently in ha rmony
.ng obed i@ nt to
Patn.
Th@ afo r
abide sere nely in ttl e u ne .a [00 rda nca with the a'INS t here is; n oth ing de ira bl to '5e k me rit of brightness t ere "'-'urelv TI1 is triple world wh re stay a he U5@ on fire; all t h h!i a by'S
know'S what a cq uajnted peace ls. aecaus h wittl t
dark ness.
nis trut • t ney .a ever tta ehe d to t h Ings d1 a"ge; their heu hts a u ttl d, hey never crave
Where
TI1-erefore, it is taugtl
14. By • being m a rd Reason wh I cI'I we ca II t he this Reaso n i'5i the pr nci p
02 10F~~
'\.._tf. ~
~.71
re
of
h@ nd
baing: i
stain
efil erne r,.ts and attach me nts, and t er' in it, Says the Sut ra: "ln the Dh a ings. bscause it is fft!e from the sta i th r@is no 'sa If' b!!!C3 U'5@ it is free from h n the wis;~ u nd ~ rsta nd th r.; truth
'So
believe
is in the
III be
II
in aeeerda nee
IN tth
the Dnar
of the Dha rma no dss if@ to poss dy to practise eha rity with the ir body,
not
ey have a pe rfect understand ing of ptl nass, they .a re .a IXl'If@ pa rt ia lit'{ nd se of t heir wi II to clea Me a II being of among t hem as of the m, bllJtt nev h is is the self·bene-fit ing p hase of r, now also how to benefit oth !!!~r truth of en lighte-nm ent. Ao; with t It t he other five vlrtllJes [of the PraJ., the six virtues of perfect icn to g d y!tt thare is no '§.pecificcorrsc ious • i1 ~y re engaged in a ny mernene LJ!; d .a cord wltt1 the charma", 311-s.t e ca e
11
ON BELl rfettWa Except hat it refu Oniyw en freed f It (@v@a s its.@ fu I If an indl' And h van and e-
IN MIND (S HJ N 11N· NO· M EI) ~IJ no d rfficu Ities ake prefe renees: and love.
ithout d isgu~;
yes.
.d inst
"fixed thoughts
~
.aI
it.
2. To set up wh.at you Iik Ttl is i-s the d sease of t he Whe n t ne deep mea n In8 Pea ce of mind is d ist~ rbe
3. [The Wav i-; Iperfect Ii
se,
ntc vast pace, I ng ","upe Iueu "-':
vanishes b
5, When yo U !it rive to ga i by stoppi"8 mot ion Th@ qu i@'Scenc~ thus gai n is @"Ii@rn motion; i As long as you ta rry in t h ua Iism, !-low can you rea Ilze one e Si?
wn@ n ona ness is n t borough u nd arstood, two ways ~'§; is; susta i e : The denying of rea flty is t a~aening of it, An d the as'5.erting of em p i ess i s the e.,ying of it. "C'
6. And In
7. Word lness and intelle The more wtt h t hem the Away there"" rs with wo
And thers is no place
wn r
pass free!:ly.
g. When we retu rn to et, we g.a n t he me an ing; Whe n we p ursue e>Cterna bject'&r w lose ttle rea 500 fl ,
tn
'INW'rN.
~~jJ(I~_II'i-
Only caa ot wttn euansm, carefu IIV void p ursu ing it;
As soon
oil
yo u h.ave: right a
I'
Co.nfusio. ensues. an cI M in
12. No
ne@offs red.
oil n
nee goi n.g" and Tne 5~ bje Is q IJ leted wh e Tne obj e ceasss when th 13. The
Tne
5~ 0
No. d istu r
'ed: is an
is a
$U
0 b ject
bje
bJect 10 r
Em ptiness the
And each ontains in rue" Wn@ n no iscri m ination is
How ca n
e ten tho sand tl1i gs; a this and hat, o.ne-sided an d p e] arise?
2 10F~~
14
'._~"_
fl
ws are ir
ing
1"-'
neve
r5eS,
Wh ilp::! t
e tssenee
Way,
ea ~ and r~e from a nnova nee: But wtl n you r ttl 0 hes a roetied, you tu rn away Th-ey g w tl eavier nd duller andare not at aU ot sou nd, the sp irit is trou b~ d! What is he use of el ng partial a nd one-s Id ed th n7 If you w nt to wa Ik he course of the 0 ne Vel1id ,
Be not
ca 1m an
n,
ra] udiced a
5~·O bjacts.
prejud lead ag.a in"-'t the ~i:< ense- bJ es, h the e nlighte nme"t;
ind t hem selves up; itse If there is no jnd l'I,Iid~ati n,
bje
Th-ey
ig It is thei Is this n
(I
rant
Iv a en ttlernse
ten@d ha
of du.alis
Are con
Th-ey a
by th
hold of he ?
n@'5S.4:L
ed,
re of tl1 ings,
b@yond a na tog nd the re ls no m an there 1'5 ne rest:
@
r
ment.
(I
more obtai"
y cannc
ny funner rincipla of
done a
i n.ation fa i ls to m
'-
is
her":
d i ct ide ntific
-on is
ugtn.
The 27.
It is
o external ndlt I 1'1 s obta in; rge th i"g5 re as rnaII as srna II th i ngs ean be. nef@ no cons id!! ratio n,
29. ls ths sa
state of ttl
0&'5
fa Is to obta io,
tarrying th
No
being perfect I
n.
r h b Iievi
divided,
HI
FROM HUJ-NHNG'S TAN-CHIN
"
j na pa ra rnita is a Sal'lsknt te rm 0
country; ba [mere
T'ang
it means; "great-wlsdorn
like emptil'le-n of space, emptied kes one fa II into em ptl ness of In su n, t ne mo on, stars, con-s-teUat eentains t n d rivars. All graSises and pia nts, g men, bad h n.gs; a nd good thi n.g$, Heave n an d e -they a empty ";PG . The e mptine~s of lSeIf~1 natu re a - i~In a II is just like
u re 00 nta iM II.It exce
op e
beings. a"
great, tha
t:t1 ings an d,g ad t nings, it .d ba ndo ns the m not, 1'1 ated wit em; it 5 lik~ the ern ptlness of sp t wise live it with their m ind'S. people co f 'Sed [in mind): they con cefve this; th ey t1 ave e ir min ds emptied of thouglm.··
mouths,
of Mi nd is gf@at; when the ("@ is n I aero pOI n ing it it io:; s a II. Co not merely pro ncu nee it w h the cut Tnos;e w n il to disc.pline themse tv-es to I t is life. ill e n
Tn@ca pac
02(110F~~~
rs is not be ni,ghted at II ti m s, wh en yo pra] na r wi'5dom), th i'5. is call@ t:t1!! I if@ i~ I thought of you rs ts be ighted then praj n
Wn
n a sIngle ttl
ought of
I
urs is of
ch Ih, i.e,
rajna is born Be ing Iways be nigtlted v@t declare th@ms@tv to ba n I) form. it r.; no other ha n t
m~.
Wh e n it is
me
snt oil falsehood: wh@ hen prajn.a is lived in a Itty. Tho ~ who un h of Prajna and practj cti'5.@ it oil re 0 rdi na ry e ttl ought of you 1"5, Y the passions a re no
you r a nt@oC@'d@nt ttl
0
is at t:t1!! re is a .fal5@h r it is very t ought of yo . t hi~ e I"5tan t h I~ tNt n, r.d ere t ne I of Praj n Those @opt@. Wh@n you et is@ LI are e u al to the
I
tv
mouth.,;.; t
pro eu "ted,
wlse
tl1
tl an enlight
; a s soon as you r su
a Buddha.
is a n nligh-
~. 7~ ds, Praj na pa highest. t:tJ foremost; it ing. nowtl rs coming,: a II he B futu rE iss @ o LIt of it. h u;:ma ha r.ajna~that lea s to flve Sika!"lld as, t he passl ns, a destroyed Whe n ttl us d cipl i t:tJ ree pas ions [L@. gr d. .a Morality (5 la), Med itat ion (dhy
I
tne most
he Ii:! ;jJ bid ing. dd as of the of Great th d eel one is a B d d ha, g@ • an d te! tv] and Wi~do way of un produced II.es. If the were na!ly a bidj B. ., ot sigl'rt i"to
from atta [r1l@nts;
• the
into
h im ee of ht of
.,or
at 0 nee
in to exercise rsel
the one ita r and yo u • t:m er pc n the P meri of LJd'I.a pe in he sutr.as. of w
0
ta; you J ~ de\ilote yo Vaj raeehe ika· Praj na par.a t:tJ!! natu r of you r bei she u Id be nown th at the ble. as is Istinct Iv praj speak in d ail.
s utr
taught to
and
'Sl.I peric
ent"-' , If
(I-
201 F~~
I I
B-o-ob
80
.....*:-. '- ~-
..
fl
would eve r ba i1W ke ad in th!!!ir minds. W nv? d ra£:on pou ring r ns d n in to rrnrw.;. over c iti@-sr towns, vi 1101 @5 ar a II d@ laged .a nd carri flood. as if lhey IN re a s-leaves. But whe n th
much, f.aII", on the no r a decreaseWhe n people of t e re Vehide li~en to a d VaJracc:hedika the i m nd are ope ned and the
undsrsta nd ing.
Tn
j"
is
rajn.a -wisd om a nd th all h ings .a reo 1 hi~ wisdo m (t hih-h i of t e irs. nd on lette rs, It is. like 5 ; but t he water is d
.and all plants, sen ie wet. All t ne- wate rs f1 t he great ocsa n, a d
sin wisd om wh it h is th
t hsrn •nto on@
at
61
is no gre ings ch e (
all
the Buddha by
rn I exercise
why th
Iv~s rals
ne free
e as no
0
now struc-
et rid of
0
ach in,g th
tion , When
th e
is
n is. a b!e
fi rst no
ita.'"
gs"
from th
II t he $utra .a nd writ
r
II the lett
ttle twe
tonh b
di -5iions [of
en cs because
th
people of the
intelli.g~
only p
ible
, Tnos;e
'-
fl
ior people le, The con 0" the Tn.! hOI ani ntu It en ' hte ned a nd d I" i gu I"hed fro reo w@ kn than ord i hte nment, rs, we kn
r
t ha sty p
ise di
enl i,g n u nda rsta ndi n.c of it. When the co fuse have the.r mi nds 0 pe ned, t ey a re not the people of great intellig nee.
n li,ght@
@d
w that Bud d has wh@ n not .ary be i ngs; "IN hen there' rd Inary beings; at once t w that aII m ult itudi"ous ob @m in ens's own mind."~ Why not, fro at 0 nee re a I the on~ na I essence of I"attvasil aStra: "My 0 rigin al s.elf~natu r my Mind i knewn and my NaUi re i s S the path of Buddha" ood, I' Says the n you have an inrtant open ing of lJiew or" i al Mind,"
he G r!!:;R M
oug rn into 8 ud
1:
one
is pri
the @ig t" second r of Hslen-t'len (713 C.E,).a the e' hth mh mo th of this; year he had a fa well 8 eri llowers as e fe It that 1'1 e was to leave t e-mfo ing month .a nd told them to h.aVE'al the d t have abo 1: h is teach ing once for II sertl on len. As; he und them "Nee-ping in tea he sal : "Yo pi"g. but 0 r whom are yo IJ so '5(1 rry? ot knowi ng her@ I dim daparti ng to, yo where I m go ing. Indeed, if I did n ,I woLiI you, The re son why yo u are in tea rs is probab et your.;eh.r s k"ow wh ither I am gOi" - If yo d net be IN pinG 50. Tne f'5.'5.@nceof tha Dna rm -an d-death, 0 com il11!:-a nd-going, Sit d n, a II yo u give you a gat ha wit h t he title, ~Ontl1e bse I~t ~"Eo
ve
'5t@
vof
g of thehey
s no
and
'\.._tf. ~
~.n
ere is not
reo
"jI
ere the t
ing fa lse in it it'5.@lf i5 not ll ing true, nowh
by
\ling i~
h consc lousness.
inteUlglb
yourself in practice of keepin . in .a q uietistic mad itation l, Ie yeu g.a in is hat of one who has
ne
lrous to r the- t r tv im moVoiI b I@, e immov.a Ie i-sin the m 'ng itself. ova bre is ttl e [t u Iyllm mova ble c ne:
eed of
nscieus-
va ried are as
irnrnovab Ie;
!!)(@
rt you
not in th
t Ik tog~ther r rd ing the Buddh.a 's teach ng Whe re t h re I", rea Ily no s ttl concordan ee, Kee P yo ur hands folded a d you r joy with in yo~ rse
fgue.a be LIt in thio; te aeh i ga Inst the inte nt of it; usjc nand argu rnentatio I'll hand d aath,
The re is IIv noth ing tc Any arg~ i is '5U re to go Doctri nes iIffl" up to co I'll Le.ad by th I'Jl5,@ Iv!!'§. to bi
JV
DAJS HJ 'S" 0 NG OF HNLlGH TE N M H
1,
Knowe
beyond Ie m ing a nd is n
He ne ithe e ndeavou rs avoid idle thought5 no tha Truth; IF or he kn W'.i that] igno nee in r~ality is the Budd lAnd that] nis empty vlsl na ry body is no le ss than body.
2, When
objet:'! Ito k DOwn .a 5 '5U The so Lire of a II thing'§;. Budd ha in nis absolute as Th-e five regat-es (ska and th ith with no fo.:@d The th re poi§;ons (k d lsa p pe ar g a", it "'0 ha p
th e D ha rrna-bcdv
.,
l.
is. th
30;
ns to them.
(I
n ego-
lea ds •. i to H
. gs wit h t he~ lse kn r ledge, lied out for inn me ICI b e age""
world of d
exists
bliss. nejthe r I
rene
nor
no id Ie quest lint'
ae
lof
igno ran
I has
done
ls no d find
d, 'SpecificaIly
86
.....*:-. '- ~-
..
There
is seen the
realiz!!!d.
g in
9. The wn@f@,ilbo
people ge nerally,
Wh ich
ts of t
known
lies
deep
garbna;
Th@ sixfol d fu ncti .and yet not a n ill
The
rrnad
by it i .an iIIusi
rna 1m of form
is. gained,
ravs
of light
an
erfect sun
b Io.,g to t
Id power[ is
beyo nd I ntellectua ]
or,
1L [The @ nlighte .always by h lrrse Eve ry pe rfect 0 n Nirvana; H is tons is d.a55K: elevated.
srtennen to othe