Sunday, March 31, 2013

Huang Po: Void and Dharmakaya

The Reading:

Only refrain from any objective conception of the Void; then it is the Dharmakaya: and, if you only refrain from any objective conception of the Dharmakaya, why, then it is the Void.  These two do not differ from each other, nor is there any difference between sentient begins and Buddhas, or between samsara and Nirvana, or between delusion and Bodhi.


Discussion:

No difference!  Saying "no difference" is to admit there is a difference.  What do you say?

Sunday, March 24, 2013

Huang Po: This is a Buddha

The Reading:

Relinquishment of everything is the Dharma, and he who understand this is a Buddha, but the relinquishment of all delusions leaves no Dharma on which to lay hold.


Discussion:

Here, take this Dharma... too late!

Friday, March 15, 2013

Mind that Looks Like a Wall

The Reading:

Suzuki, quoting from the Pieh Chi: 


“The master [Bodhidharma] first stayed in the Shorinji monastery for nine years, and when he taught the second patriarch, it was only in the following way: ‘Externally keep yourself away from all relationships, and, internally, have no hankerings in your heart; when your mind is like unto a straight standing wall you may enter into the Path." 


Hui-k’e tried variously to explain the reason of mind, but failed to realize the truth itself. The master simply said, ‘No! No!’ and never proposed to explain to his disciple what was the mind-essence in its thought-less state. 


[Later] said Hui-k’e, ‘I know now how to keep myself away from all relationships.’ ‘You make it a total annihilation, do you not?’ queried the master. ‘No master,’ replied Hui-k’e, ‘I do not make it a total annihilation.’ ‘How do you testify to your statement?’ ‘For I know it always in a most intelligible manner, but to express it in words- that is impossible.” ‘That is the mind-essence itself transmitted by all the Buddhas. Harbor no doubts about it.'"



Discussion:

Suzuki argues that "Wall Gazer" comes from this teaching "mind like a straight standing wall". He argues that this passage explains both the nickname, and the reason that Buddhists of the time considered Bodhidharma so revolutionary (not in the good way).