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Nagarjuna, Zen and Dzogchen - lex icon - 09-23-2010
[img]file:///Users/karldisley/Library/Caches/TemporaryItems/moz-screenshot-2.png[/img]When thinking of Buddhist enlightenment, particularly by Westerners, our minds usually gravitate towards Zen. After all it was Zen that popularized such notions here in the west. So because of our unfamiliarity with what enlightenment actually is, we tend to elevate the idea of Zen sudden enlightenment as the pinnacle of Buddhist thought and experience on the subject. We have elevated our expectation of Zen sudden enlightenment so high that if it actually occurred to someone it is doubtful that they would recognize it as enlightenment, because the elevated notion of it and the actual experience are poles apart. What I wish to point out here is a more sober view of Zen enlightenment, sudden or gradual, and how understanding Nagarjuna can aid us.
Criticisms of Nagarjuna are usually that he is merely intellectual and only a philosopher and that what he teaches is nihilistic. Now these criticisms are usually put forth by those who adhere to other particular schools of thought or just simply do not understand his words at all. What I wish to address is those who embrace Zen or the idea of Zen (particularly westerners) and reject Nagarjuna or if not able to outright reject his teaching at least regard it with extreme skepticism, due in large part to not being able to understand his words, it requires some effort at first.
By the naive, Zen is considered anti-intellectual. We have tended to associate with Zen commentaries that focus on Zazen, (seated mediation), or Koans.
It is assumed that the mind is the major obstacle to enlightenment and that we need to stop thinking.
So now I have to ask; If Zen is so anti-intellectual, why is Nagarjuna held in such high regard by Buddhist schools, especially Zen! Perhaps we have misunderstood Zen and Buddhism as much as we have misunderstood Nagarjuna’s teaching! Obstinately refusing to understand in order to dismiss a Nagarjuna is to prefer ignorance and darkness over the true nature of phenomena!
Legends
Popular legends of Nagarjuna's life state that he traveled deep into the earth through his meditative powers (siddhi) to the lair of the nāga king, who had been entrusted by the Buddha with the Prajñā Pāramitā Sutras. Seeing that Nagarjuna was the one prophesied by Gautama who would "give vast and perfect explanations of the Buddha's teachings" (Gyamtso 2003, ix), he gave these texts to him to bring back to the surface. This story is used to explain the first part of his name (the second, arjuna, meaning “bright,” “shining,” or “silver”), his close association with the Prajñā Pāramitā Sutras, and his depiction in iconography with snakes extending over his head (see photo).
Other common stories about Nagarjuna claim that he was the 14th patriarch of Zen, and that he was 700 years old when he was the abbot of Nalanda.
Shakyamuni Buddha
Ancestors in India (Before exporting to China)
Mahakashyapa 15: Kanadeva
Ananda 16: Rahulabhadra
Shanavasin 17: Samghanandi
Upagupta 18: Samgahayathata
Dhitika 19: Kumaralata
Mishaka 20: Shayata
Vasumitra 21: Vasubhandu
Buddhanandi 22: Manorata
Buddhamitra 23: Haklenayasha
Parshva 24: Simabhodi
Punyayasha 25: Bashashita
Anabodhi 26: Punyamitra
Kipimala 27: Prajnadhara
Nagarjuna 28: Bodhidarma
In the Jodo Shinshu branch of Buddhism, he is considered the First Patriarch.
Nagarjuna, India
Vasubandhu, India
Tan-luan, China
Tao-cho, China
Shan-tao, China
Genshin, Japan
Hōnen, also known as Genku, Japan
Philosophy
If you view things
As arising from inherent existence,
Then you are viewing things
As having no causes and conditions. (CTAO 2004, 27)
Here he is pointing out the logical contradiction of believing that things are self-existent. If they were so, their creation could not be dependent on something else—that would negate their separate existence. If one argues that things have an essential nature, one must therefore give up the belief in causality—the two are logically incongruous. Thus the idea of svabhava is reduced to its absurd logical conclusion—the abandonment of causality—which is a logical (logic depends on causality) and practical (one must assume that eating will satiate hunger) impossibility. However, this argument does raise the interesting question of how one could simultaneously hold that all things are devoid of self-nature, and that there is causality at all. To answer this seeming paradox, Nagarjuna put forth the two-truths doctrine.
Nagarjuna was the first philosopher to propose the two-truths doctrine, which postulates that there are two types of truth, the "absolute truth" (paramārtha satya) of śūnyatā, and the "relative truth" (saṃvṛti satya) of appearances. This is another key area where Nagarjuna is seen as not a nihilist. He argued that the world of names and forms (namarupa) does indeed exist, but only as appearances, not as something which is substantially real. They are "neither non-existent nor permanent" (CTAO 2004, 24). In order to understand the true nature of the phenomenal world, people must understand emptiness. Likewise, it is the world of logic and forms that leads people to understand śūnyatā. Furthermore, without forms there is no emptiness, and without emptiness there are no forms. Thus even the two truths are dependently arisen. This is the heart of Madhyamaka—the Middle Way between the extremes of nihilism and eternalism.
New World Encyclopedia
Zazen is merely a tool for helping with clarity of mind. But as we can see above we still desperately need to understand. Likewise, it is the world of logic and forms that leads people to understand śūnyatā. If this is true then it is not meditation on “the void” that leads to a direct perception of emptiness but a correct apprehension of the world of logic and forms that leads people to understand śūnyatā. Now if our Zazen is helping with this apprehension then it is good practice, but if it has merely become a way of voiding or pacifying the mind of thoughts of things in order to focus on one thought of void, then Zazen itself has become an obstacle!
Then we have; Lineage traced back to Garab Dorje of Oddiyana according to the Vairo Drabag. (This is recognized by Dzogchen)
http://books.google.com/books?id=ecQA_h ... ge&f=false
Dzogchen here is tracing the lineage of teachers (different from names tracing back to Shakyamuni Buddha) recognized for promulgating the teaching introduced by Garab Dorje which is concerned with direct introduction to the primordial state, not to be confused with the direct perception of emptiness, which is the aim of Zen and a considerable achievement in itself. What is interesting here is that Nagarjuna is recognized in both traditions as a very important figure!
14: Nagarjuna
Nagarjuna, a bhiksu learned in the five branches of knowledge, had absorbed the three pitaka and also knew perfectly many teachings “of the fruit” of Guhyamantra. He was seeking the ultimate meaning of the total perfection beyond effort, so when he met bhiksuni Dagnyidma (13th teacher of the lineage) he asked her for the essence of the teachings. With these words Dagnyidma summarized their entirety for him:
Analyzing, even analyzing emptiness, is nevertheless still illusion. Getting attached, even getting attached to a deity, is still slavery. Thinking, even thinking of Dharmakaya, is judging. Meditating, even meditating on the absence of thought, is still conceptualizing!
Then Nagarjuna perfectly understood the meaning of the primordial state and expressed his realization thus;
I am Nagarjuna!
Beginningless dharmakaya, not being composed of aggregates, is happiness.
The voice that is without interuption and transcends the very concept of “voice”, not having material characteristics, is happiness. The mind of wisdom that transcends the very concept of “mind”, not having either birth nor death, is happiness. I have understood that bodhicitta is total bliss!
Now look carefully at this. Even though Nagarjuna was very accomplished, fully conversant with the three pitakas, founder of the Madhyamaka school, and enlightened by Zen standards, Nagarjuna was still after something! What he found was beyond the teachings of cause and effect, beyond the sutra considerations of Zen, beyond the transformations of Tantra. What made him aware that the approaches of what came to be known as Zen and the approaches of Tantra lacked something? Now before we are even in a position to appreciate what Dzogchen has to offer we must have a fundamental grasp of emptiness or sunyata. For this Nagarjuna is an invaluable guide. What is ironic is Nagarjuna’s realization of the primordial state took him beyond the teachings of his own school with its emphasis on emptiness alone. Madhyamaka does not recognize the claims of Dzogchen even though Dzogchen recognizes the direct perception of emptiness as indispensable.
Because we have only casually acquainted ourselves with Zen, now that Dzogchen teachings are emerging and seeping into our considerations, we tend to think they are expressing the same thing. But Dzogchen is concerned with the direct introduction to the primordial state. This is why it is so important to have a direct perception of emptiness so that one is prepared for the introduction to the primordial condition.
I only mention Dzogchen briefly here as this is a sub-forum about Zen, but Dzogchen offers a unique perspective of Zen which I find informative. It is a perspective I have not found in Zen literature.
Lex
Nagarjuna, Zen and Dzogchen - Mornings Son - 09-23-2010
Analyzing,
even analyzing emptiness, is nevertheless still illusion. Getting
attached, even getting attached to a deity, is still slavery. Thinking,
even thinking of Dharmakaya, is judging. Meditating, even meditating on
the absence of thought, is still conceptualizing!
Then Nagarjuna perfectly understood the meaning of the primordial state and expressed his realization thus;
I am Nagarjuna!
Beginningless dharmakaya, not being composed of aggregates, is happiness.
The
voice that is without interuption and transcends the very concept of
“voice”, not having material characteristics, is happiness. The mind of
wisdom that transcends the very concept of “mind”, not having either
birth nor death, is happiness. I have understood that bodhicitta is
total bliss!Sound like genuine The enlightenment experience and expression of it.
So now I have to ask; If Zen is so anti-intellectual, why is Nagarjuna
held in such high regard by Buddhist schools, especially Zen! Been in a zen sect for nearly 20 years. You guys and girl )) have introduced me to this Nagajuna character, he is completely new to me. Nice to read his enlightenment tale of power. Thanks Lex for bringing this forward and these words here ring true
Dzogchen is concerned with the direct introduction to the primordial
state. This is why it is so important to have a direct perception of
emptiness so that one is prepared for the introduction to the primordial
condition.
Nagarjuna, Zen and Dzogchen - Wei Shan Yang - 09-24-2010
lex icon wrote:[img]file:///Users/karldisley/Library/Caches/TemporaryItems/moz-screenshot-2.png[/img]I am Nagarjuna!
Beginningless dharmakaya, not being composed of aggregates, is happiness.
The voice that is without interuption and transcends the very concept of “voice”, not having material characteristics, is happiness. The mind of wisdom that transcends the very concept of “mind”, not having either birth nor death, is happiness. I have understood that bodhicitta is total bliss!
Now look carefully at this. Even though Nagarjuna was very accomplished, fully conversant with the three pitakas, founder of the Madhyamaka school, and enlightened by Zen standards, Nagarjuna was still after something! What he found was beyond the teachings of cause and effect, beyond the sutra considerations of Zen, beyond the transformations of Tantra. What made him aware that the approaches of what came to be known as Zen and the approaches of Tantra lacked something?
Is it becasue he aknowleges effortlessness? That Zen Sutra considerations and Tantric rituals point to something--effort, but bodhicitta is already realized, never began, "I am" that.
And why effortlessness would be eventually needed is because it removes all distinctions.
Nagarjuna, Zen and Dzogchen - lex icon - 09-24-2010
Analyzing,
even analyzing emptiness, is nevertheless still illusion. Getting
attached, even getting attached to a deity, is still slavery. Thinking,
even thinking of Dharmakaya, is judging. Meditating, even meditating on
the absence of thought, is still conceptualizing! Dagnyidma.
What is it in these words that impact Nagarjuna so? Their significance might be harder for Zen to appreciate than Tantra, because Zen does not have a deep understanding of the aspects or qualities of emptiness and does not recognized the Kayas of Buddha.
So the analyzing of emptiness first mentioned by Dagnyidma references Madhyamika like schools, (zen) focused of emptiness and renunciation. Relates to Nirmanakaya expression. BODY
Getting attached to a deity, references the more advanced practice of transformation and Tantra. Relates to Sambhogakaya. VOICE
And finally the more advanced practices of Anuyoga focusing on Dharmakaya, absence and space etc of course relate to Dharmakaya. MIND
Nagarjuna would have been familiar with with all these practices (causes), their achievements (effects), their aspects and how they relate. For Dagnyidma to condense all this so succinctly pointed to a wisdom beyond these teachings of cause and effect. That apparently was enough for Nagarjuna and he was loosed into the deep relaxation of effortlessness concerning the primordial state. The impact for Nagarjuna was so profound because he was so prepared.
Understanding what these three kayas are is very rewarding and fruitful and indispensable to awareness of the primordial state. The three Kayas and their teachings are rejected by Zen.
Nagarjuna, Zen and Dzogchen - Wei Shan Yang - 09-26-2010
"The three Kayas and their teachings are rejected by Zen."
What is the reasoning that causes Zen schools to reject the kayas? Is it due to the perception of emptiness as the ultimate realization (achievement)?
And actually, this does seem apparent, I'm just wanting a further discussion on it. If I understand you correctly, Zen stops at Nirmanakaya expression, and does not acknowledge (is aware) of even doing this because of the perception that arriving at emptiness is "arriving" period. If there is accessing of the other 2 kayas it would not be recognized and could not be effectively utilized then. Maybe an analogy would be helpful: If you landed on another planet and you did not know what was edible and not edible, due to unfamiliarity, you could die of hunger or poisoning. So being familiar is key, its all here (the food is here) but if not recognized its not of use after all. Zen stops at emptiness and does not familiarize with the primordial state, even if such a state is occasionally accessed by the practitioner. In Dzogchen, entering the continuous awareness of the primordial state is the goal of all practice. Even in normal daily activities so it becomes a permanent alignment.
I'm wanting a discussion on this so I can understand the differences you presented between the schools better. Ultimately to become familiar with all, like Nagarjuna did.
The line between directly realizing emptiness and primordial state can easily be blurred.
Nagarjuna, Zen and Dzogchen - Wei Shan Yang - 09-26-2010
Dzogchenpa samaya: a practiceless practice of abiding or contemplation
Chögyal Namkhai Norbu relates that once someone asked the famous Dzogchen Master, Yungtön Dorje Pel, what his practice consisted of, and he replied with the negative “mepa” or “there isn’t.” Then his startled questioner asked again, “Then you don’t meditate?,” to which the Master replied, “And when am I ever distracted?” This is the essence of samaya in Dzogchen teaching: not to meditate or to practice something with the mind and yet never to be distracted, for one remains uninterruptedly in the self-perfection of the single state of rigpa or Truth.
I post this here for discussion's sake. I read this on Wiki under Dzogchen. Now it may appear that this is exactly what Zen does as well, much akin to chopping firewood and fetching water. That's why I think a discussion on how its not the same would be good.
Nagarjuna, Zen and Dzogchen - The Fool - 09-26-2010
I have to postpone a bit my retreat for health reason that requires a surgical operation but as this interesting discussion have been started by Lex, i just wanted to point out to you and recommend two books where you can quench your thirst for knowledge!
The first is a little book of a lecture given by Namkhai Norbu specifically on this topic, titled : "Dzog Chen and Zen".
The second is the treatise on Mahamudra by Dakpo Tashi Namgyal (16th century) in which he discusses this topic–actually a long controversy in Tibetan Buddhism to know whether Ch'an and Dzogchen are actually the same thing–titled "Mahamudra The Moonlight Quintessence of Mind and Meditation".
Namaste
Nagarjuna, Zen and Dzogchen - lex icon - 09-26-2010
Fool, could you please quote a little to give some insight regarding this?
Nagarjuna, Zen and Dzogchen - Wei Shan Yang - 09-28-2010
From Wiki on Zen's understanding of 3 kayas
The Three Bodies of the Buddha from the point of view of Zen Buddhist thought are not to be taken as absolute, literal, or materialistic; they are expedient means that "are merely names or props" and only the play of light and shadow of the mind. [6]
Do you wish to be not different from the Buddhas and patriarchs? Then just do not look for anything outside. The pure light of your own heart [i.e., 心, mind] at this instant is the Dharmakaya Buddha in your own house. The non-differentiating light of your heart at this instant is the Sambhogakaya Buddha in your own house. The non-discriminating light of your own heart at this instant is the Nirmanakaya Buddha in your own house. This trinity of the Buddha's body is none other than he here before your eyes, listening to my expounding the Dharma.
Nagarjuna, Zen and Dzogchen - The Fool - 09-28-2010
Lex wrote : "Fool, could you please quote a little to give some insight regarding this?"
Here's a little from Namkhai Norbu's lecture that i hope will help. But the whole lecture is worth a reading.
[...]Their principle is something very simple. If one does not have thoughts, for example, then the object of thought does not exist. If there is no object, then there is also no thought. That is to say, both are relative. But when both are relative you find yourself in the absolute condition. This is not a way of proceeding through a method of reasoning which seeks to define or carry one to nothingness, sunyata. But in the non-gradual approach one attempts to find oneself through practice, experientially, in the non-dual, and this is what they meant by finding oneself in a state undisturbed by thought, which is the genuinely absolute truth or condition. In fact the system of Haxan insisted a great deal on this concept; he explained that if one finds oneself in such a condition, then one has no need of a teaching, of a method, or a rule at all. Note : if one finds oneself in that condition. Then, he continues, if one finds oneself in that condition and a thought arises, good and evil are the same thing.[...]
[...]On this point the Zogqen teaching is very similar to that of the Chinese Ch’an Buddhists. In the Zogqen teachings, too, there exists this same explanation of the relativity of good and bad. But this does not mean in Zogqen that one neglects the relative condition. As I said, if you find yourself in this absolute condition; but if you do not fond yourself in this condition, you obviously do not just neglect relative matters. Thus, one can understand that the principle method of Zen is a way to find yourself in the absolute condition. This principle is a common element between Chines Buddhism and Zogqen. But you must not therefore think they are one and the same thing. You must never forget that the two methods are different. We have already spoken of one as the way of self-liberation and the other as the path of renunciation. From the beginning, in principle, these two methods are very different.
When we speak of a teaching, a teaching always has a basis, then its path, and then its realization or outcome. The Zogqen teaching has also been called the teaching of self-perfectedness. This refers to the individual himself as self-perfected. The goal of the Zogqen teaching is not to arrive at the point of sunyata or void. In sutric Buddhism, in general the aim is sunyata or void, which means to aim oneself at what we call the absolute truth.[...]
[...]Tantrism in general is a path of transformation. It is not a path of renunciation. When there is a method for transforming things, it also means there is a method for integrating them.[...]When this transformation has become real, then sunyata, the void, has automatically been realized. It is not that sunyata, void, is a target at which one must aim, toward which one must direct oneself. It is rather that there is more to sunyata than the emptiness of the sutras; there is already a living manifestation. Then, through the capacity to have this manifestation present, that is, through the manifestation of the mandala, the dimension of peaceful and wrathful divinities, benefit is given to other beings. This is particular to the way of transformation, Tantrism.
From the point of view of Zogqen, however, this too is a form of gradual path, because in the teaching of Zogqen the principle is that of self-perfectedness. Self-perfectedness means that the so-called objective is nothing else than the manifestation of the energy of the primordial state of the individual himself. An individual who practices Zogqen must possess clear knowledge of the principle of energy and what it means. The principle of the Zogqen teaching is the self-perfectedness, the already-being-perfect of every individual. Another way of saying this is that the primordial state of the individual, one’s actual condition, is explained as having essence, nature, and energy. Through these three, the essence, nature and energy, it is also explained how the three bodies, trikaya, ultimately manifest themselves. This manifestation is explained through what we speak of as energy. The way of manifesting energy can be either as subject or as object. In this regard we speak of zal (rtsal) and rolba (rol pa), two ways in which energy can manifest. Just having an intellectual concept of energy is not enough, but one actually applies this knowledge of energy in practice. Through making use of one’s own energy, one arrives at what we call “total realization”. Thus, when we speak of Zen and Zogqen, it is obvious that these two methods are very different and not to be confused with one another.[...]
Nagarjuna, Zen and Dzogchen - The Fool - 09-28-2010
Here's the link to a pdf of another interesting text discussing Dzogchen from the point of view of Theravada :
http://www.what-buddha-ta...-Boat_Great-Mountain.pdf
P.s : regarding the other book i mentioned, "Mahamudra The Moonlight", i lended my english version of it and only have the french one at hand, so i don't think that will help!
Nagarjuna, Zen and Dzogchen - Wei Shan Yang - 09-28-2010
Here's the other one: Mahamudra
Nagarjuna, Zen and Dzogchen - lex icon - 09-29-2010
Fool,
I had not heard of Ajahn Char until a couple of days ago when my phone mysteriously downloaded a talk of his???? Then you posted about Small Boat Big Mountain the next day! lol. SBBM is informative still reading.
Nagarjuna, Zen and Dzogchen - mocomoracho - 03-04-2012
My eyes enjoy this style of font especially the black on white
Nagarjuna, Zen and Dzogchen - scout1 - 03-06-2012
NN writes practically nothing about Zen (Chan) in his short paper.
The fact is that Zazen practice - thats classical dhyanic buddhism from India - from Sakyamuni to Nagarjuna and Hanyatara to Boddhidharma, as dhyana is zen (chan in chinese) zazen is central practice, we can say that zen is zazen.
Intelectuals are twisting zen, but those morons are mistaken and uneducated, for example when Nangaku was polishing the tiles to get the mirror in this manner, he was really meaning that and that was central issue of his teaching to Baso (Ma tsu) sitting zazen. He got satori when sitting zazen after hearing this words from Nangaku. Thats for that story "intelectuals" use to skip zazen, to skip the practice. They are shallow, blablabla.
The silent entlightment (mokusho zen) is the highest tradition of dhyana-buddhism, i.e. zen buddhism, the zazen practice, from the Sakyamuni Buddha to Boddhidharma, founder of Chan/Zen.
So dont be deceived by "intelectuals zen", or some soup of "american" zen. Even monkeys are on higher level than such a "zen"..
Zen-buddhism is Mahayana buddhism. Dhyana buddhism, Sakyamunis, Nagarjunas, Boddhidharmas buddhism.
Nagarjuna, Zen and Dzogchen - scout1 - 03-06-2012
"Buddhism"=Dharma
Nagarjuna, Zen and Dzogchen - scout1 - 03-07-2012
Nagarjuna, Zen and Dzogchen - scout1 - 03-07-2012
The Master Obaku - Chuang Po - on zazen:
"Sitting properly and peacefully, not bound by the world ? this alone is called liberation! Everybody should strive diligently. Out of thousands and thousands of Dharma students in the Dhyana School, only three or five attain the fruit. If we do not care about our practice, misfortune could easily arise in the future. All of us should practice diligently and finish the task of liberation in this life. Who can or wants to bear misfortune for endless kalpas?"
In
The Dharma of Mind Transmission:
Zen Teachings of Huang-po
http://www.abuddhistlibra...ings%20of%20Huang-po.htm
----
Dont be stupid, please. Zen is zazen as to the practice. Zen is dhyana.
---------
"Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken. Take heed, do not squander your life."
- Master Dogen
Nagarjuna, Zen and Dzogchen - scout1 - 03-07-2012
When the mind dwells on nothing, true mind appears. » Diamond Sutra
Nagarjuna, Zen and Dzogchen - scout1 - 03-07-2012
NNs litte paper Dzogchen and zen is completely irrelevant as to the Zen tradition, I have bought and read that little paper, and i am buddhist scholar as NN too, in that paper, NN writes nothing about the Zen tradition, just some old dispute from the 8th or 9th century (!) China-Tibet if i am correct. That paper which pulled out his disciples is completely misleading, do not think You know something about Zen after reading that very particular paper
Nagarjuna, Zen and Dzogchen - scout1 - 03-07-2012
This is a good book on Nikaya, Mahayana and Tantric buddhism, for understanding thereof. Written by a professor from U.S. university. Read it please and then You can say You know something about buddhism. Have a good read.
Tree of Enlightment
http://www.buddhanet.net/...e/tree-enlightenment.pdf
Nagarjuna, Zen and Dzogchen - scout1 - 03-08-2012
Genjo koan (Truth unfolding)
When various things are Buddhist things... ZAZEN PRACTICE
then there is wisdom
and there is practice, there is life and there is death,
there are buddhas and there are sentient beings. When all
things have no self, there is no delusion and there is no satori,
there are no buddhas and there are no sentient beings,
there are no beginnings and there are no endings. The way
of the buddha inherently soars above such extravagance
and austerity, uniting beginnings and endings, uniting delusion
and satori, uniting sentient beings and buddhas. It is
falling blossoms uniting love and sorrow, spreading weeds
uniting indifference and dislike, nothing more.
http://www.bob.myers.name/pub/Truth%20Unfolding.pdf
Nagarjuna, Zen and Dzogchen - scout1 - 03-12-2012
Bodhidharma sutra excerpt
The Buddha said people are deluded. This is why when they act
they fall into the river of endless rebirth. And trying to get out, they
only sink deeper. And all because they don’t see their nature. If
people weren’t deluded, why else would they ask about something right in
front of them? Not one of them understands the movement of his own
hands and feet. The Buddha wasn’t mistaken. Deluded people don’t know
who they are. Something so hard to fathom is known by a Buddha and no
one else. Only the wise know this mind, this mind called dharma-nature,
this mind called liberation. Neither life nor death can restrain this
mind. Nothing can. It’s also called the unstoppable
tathagata, the incomprehensible, the sacred self, the immortal, the
great sage. Its names vary but not its essence. Buddhas vary too, but
none leaves his own mind.
The mind’s capacity is limitless, and its manifestations are
inexhaustible. Seeing forms with your eyes, hearing sounds with your
ears, smelling odors with your nose, tasting flavors with your tongue,
every movement or mode, it’s all your mind. At every moment, where
languages can’t go, that’s your mind.
The sutras say, “a tathagata’s forms are endless. And so is his
awareness.” The endless variety of forms is due to the mind. Its ability
to distinguish things, whatever their movement or mode, is the mind’s
awareness. But the mind has no form and its awareness no limit. Hence,
it’s said, “a tathagata’s forms are endless. And so is his awareness.”
A material body of the four elements is trouble. A material body is
subject to birth and death. But the real body exists without existing
because a tathagata’s real body never changes. The sutras say, “people
should realize that the Buddha-nature is something they have always
had.” Mahakashyapa only realized his own nature.
The sutras say, “everything that has form is an illusion.” They also
say, “wherever you are, there’s a Buddha.” Your mind is the Buddha.
Don’t use a Buddha to worship a Buddha. Even if a Buddha or bodhisattva
should suddenly appear before you, there’s no need for reverence. This
mind of ours is empty and contains no such form. Those who hold onto
appearances are devils. They fall from the path. Why worship illusions
born of the mind? Those who worship don’t know. And those who know don’t
worship. By worshiping you come under the spell of devils. I point this
out because i’m afraid you’re unaware of it. The basic nature of a
Buddha has no such form. Keep this in mind, even if something unusual
should appear. Don’t embrace it, and don’t fear it. And don’t doubt that
your mind is basically pure. Where could there be room for any such
form? Also, at the appearance of spirits, demons, or divine beings,
conceive neither respect nor fear. Your mind is basically empty. All
appearances are illusions. Don’t hold onto appearances.
Nagarjuna, Zen and Dzogchen - scout1 - 03-15-2012
ZEN
The Dharma of Mind Transmission:
Zen Teachings of Huang-po
http://www.abuddhistlibra...ings%20of%20Huang-po.htm
Nagarjuna, Zen and Dzogchen - scout1 - 03-17-2012
When You read this You can see that NNs little paper or Lex opinions are completely irrelevant as to the Zen