Posts
Also see:
Way of Bodhi Wishing Prayer for the Attainment of the Ultimate Mahamudra
Madhyamaka, Cittamātra, and the true intent of Maitreya and Asaṅga self.Buddhism
Bodhidharma was the first Ch'an/Zen patriarch to ever step foot in China. He had given a wonderful discourse on anatta.
English translation above, original Chinese text below
Now, the Supreme Principle is wordless; it is necessary to borrow words to reveal the Principle. The Great Way is signless; in order to connect with beings, form is displayed. Now, let us tentatively establish two persons to discuss the treatise on No-mind together.
The disciple asks the teacher: "Is there a mind or is there no mind?"
Answer: "No-mind."
Question: "Since you say there is no mind, who can perform seeing, hearing, sensing, and knowing? Who knows there is no mind?"
Answer: "It is still No-mind that performs seeing, hearing, sensing, and knowing. It is still No-mind that is able to know No-mind."
Question: "Since it is No-mind, it should define the absence of seeing, hearing, sensing, and knowing. How can there be seeing, hearing, sensing, and knowing?"
Answer: "Though I am without mind, I am able to see, able to hear, able to sense, and able to know."
Question: "Since you are able to see, hear, sense, and know, that is precisely having a mind. How can you call it 'No-mind'?"
Answer: "Simply that seeing, hearing, sensing, and knowing is precisely No-mind. Where else, apart from seeing, hearing, sensing, and knowing, is there a separate No-mind? I now fear you do not understand, so I will explain it for you one by one, to enable you to realize the True Principle. If there is seeing, though one sees all day long, because it constitutes non-seeing, seeing is also No-mind. If there is hearing, though one hears all day long, because it constitutes non-hearing, hearing is also No-mind. If there is sensing, though one senses all day long, because it constitutes non-sensing, sensing is also No-mind. If there is knowing, though one knows all day long, because it constitutes non-knowing, knowing is also No-mind. Though one acts all day long, acting is also non-acting; acting is also No-mind. Therefore, it is said seeing, hearing, sensing, and knowing are always No-mind."
Question: "How can one know that it is No-mind?"
Answer: "You need only investigate carefully: what appearance does the mind make? Is that mind obtainable? Is it mind or is it not mind? Is it located inside, located outside, or located in between? If one investigates in these three locations, searching for the mind, it is completely unobtainable; even searching in all places, it is unobtainable. You should know this is precisely No-mind."
Question: "Since the teacher says that in all places there is always No-mind, it should define the absence of transgression and merit. Why do sentient beings undergo samsara in the six realms continuously without interruption?"
Answer: "Sentient beings are confused and deluded; right within No-mind, they delusively give rise to a mind. They create various kinds of karma and delusively grasp at it as existing; this is sufficient to cause them to cycle through the six realms, with birth and death uninterrupted. It is like a person in the dark seeing a tree stump as a ghost, or seeing a rope as a snake, and then giving rise to terror. The delusive grasping of sentient beings is also just like this. Within No-mind, they delusively grasp at having a mind and create various kinds of karma, yet in reality, there is no cycling through the six realms. Such sentient beings, if they meet a great spiritual friend who teaches them to sit in meditation and awaken to No-mind, then all karmic obscurations are entirely extinguished, and birth and death are immediately severed. It is like in the darkness: as soon as the sunlight shines, the darkness is entirely gone. If one awakens to No-mind, the extinguishment of all transgressions is also just like this."
Question: "This disciple is dull-witted and my mind is still not clear. Examining all places, should the function of the six sense faculties be responsive?"
Answer: "[Regarding] speech and various activities, afflictions and Bodhi, birth-and-death and Nirvana—is it definitely No-mind or not? It is definitely No-mind. It is only because sentient beings delusively grasp at having a mind that there are all afflictions, birth-and-death, Bodhi, and Nirvana. If one awakens to No-mind, then there are no afflictions, birth-and-death, or Nirvana whatsoever. Therefore, for those with a mind, the Tathāgata speaks of having birth and death; Bodhi is named in opposition to afflictions, and Nirvana is named in opposition to birth and death. These are all methods of counteraction. If there is no mind to be obtained, then afflictions and Bodhi are also unobtainable, and even birth-and-death and Nirvana are also unobtainable."
Question: "Since Bodhi and Nirvana are unobtainable, the past Buddhas all attained Bodhi; is this saying acceptable?"
Answer: "It is merely attained through the words of worldly truth; in ultimate truth, there is really nothing obtainable. Therefore, the Vimalakīrti Sūtra says: 'Bodhi cannot be attained by the body, nor can it be attained by the mind.' Furthermore, the Diamond Sūtra says: 'There is not the slightest dharma obtainable.' The Buddhas and Tathāgatas simply attained through the unobtainable. You should know: if there is mind, then everything exists; if there is No-mind, everything is absent."
Question: "Since the teacher says that in all places, it is entirely No-mind, wood and stone also have no mind; surely this is not the same as wood and stone?"
Answer: "Though I am without mind, my mind is not the same as wood and stone. Why is this? It is like the Heavenly Drum; although it is without a mind, it naturally produces various marvelous Dharmas to teach and transform sentient beings. Also, like the Wish-fulfilling Gem (Cintāmaṇi); although it is without a mind, it is naturally able to produce various transformational displays. My No-mind is also just like this. Although completely without mind, it is perfectly able to awaken to and understand the true characteristics of all dharmas, is endowed with true prajñā [wisdom], possesses the mastery of the Three Bodies, and its responsive application is unhindered. Therefore, the Ratnakūṭa Sūtra says: 'To manifest activity with no mind and no intention.' How could this be the same as wood and stone? Now, 'No-mind' is precisely the True Mind, and the True Mind is precisely No-mind."
Question: "Now, within this mind, how does one engage in practice?"
Answer: "Simply awaken to and understand in all matters that No-mind is precisely practice; there is no other separate practice. Therefore, know that No-mind is everything. Quiescent extinction is precisely No-mind."
The disciple thereupon suddenly experienced a Great Awakening. He began to know that outside of mind there are no things, and outside of things there is no mind; in all behavior and action, he attained mastery. He cut through the nets of doubt, and there were no further hindrances. He immediately rose to pay homage and inscribed [the meaning of] No-mind. Thus he made a verse, saying:
The Spirit of Mind tends toward quiescence, Without color, without form. Looking at it, one does not see; Listening to it, there is no sound. Seemingly dark, yet not dark; Like brightness, yet not bright. Discarding it, it is not extinguished; Taking it up, it is unborn. In its greatness, it encompasses the Dharma-realm; In its smallness, it enters a hair-tip without stopping. Afflictions mix with it but do not muddy it; Nirvana clarifies it but it does not become clear. True Thusness fundamentally has no discrimination, Yet is able to distinguish between the sentient and insentient. Withdrawing it, nothing is established; Dispersing it, it pervades all possessing spirit. The Marvelous Spirit is not fathomed by knowledge; Looking directly, it is cut off from practice. When extinguished, one does not see its destruction; When arising, one does not see its formation. The Great Way, quiescent, is named 'Signless'; The ten thousand images, profound and obscure, are named 'Nameless'. To operate with mastery like this Is always the essence of No-mind.
The teacher further announced: "Among all prajñās, the prajñā of No-mind is the highest. Therefore, the Vimalakīrti Sūtra says: 'With no mind, no intention, and no sensation or mental fabrication, one completely subdues the external paths.' Also, the Dharma Drum Sūtra says: 'If one knows that no mind is obtainable, then dharmas are unobtainable, transgression and merit are also unobtainable, birth-and-death and Nirvana are also unobtainable, and even everything is entirely unobtainable. Unobtainable is also unobtainable.'"
Thus he made a verse, saying: In former days when confused, taken to be 'having a mind'; At that time, after awakening, entirely 'No-mind'. Though No-mind, able to illuminate and function; Illumination and function are constantly quiescent, precisely Thusness.
Further saying: No-mind, no illumination, and also no function; No illumination and no function is precisely the Unconditioned. This is the True Dharma-realm of the Tathāgata, Not the same as Bodhisattvas or Pratyekabuddhas. The statement 'No-mind' implies the absence of a mind with delusory appearances."
Question: "What is named 'Supreme' (Taishang)?"
Answer: "'Tai' means great; 'Shang' means high. Because it exhausts the marvelous Principle of the highest height, it is called 'Supreme' (Taishang). Furthermore, 'Tai' signifies a position of pervasive peace.
Although the heavens of the Three Realms possess the longevity of the Yankang kalpa, their fortune ends, and thus they eventually cycle through the Six Realms; this is not sufficient to be considered 'Tai'.
Although the Bodhisattvas of the Ten Abodes have exited birth and death, the marvelous Principle is not yet ultimate; this is also not considered 'Tai'.
In the mind-practice of the Ten Abodes, regarding existence as delusory, one enters non-existence; further, one negates that non-existence, so that [the duality of] existence [and non-existence] is explicitly dispatched. However, if one does not forget the Middle Way, this is also not considered 'Tai'.
If one further forgets the Middle Way, and the three locations [inside, outside, and in between] are all exhausted, the position is entirely Marvelous Awakening. Although the Bodhisattva dispatches the three locations, if he cannot be without that 'Marvelousness', it is also not considered 'Tai'.
If one further forgets that 'Marvelousness', then the Buddha Way reaches the ultimate, and there is nothing remaining. With no remaining thought, there is no thinking or anxiety; both the delusory mind and wisdom eternally rest; awakening and illumination are both exhausted; it is quiescent and Unconditioned. This is named 'Tai'.
'Tai' has the meaning of the ultimate Principle; 'Shang' means unequalled. Therefore, it is called 'Supreme'. It is precisely another name for the Buddha Tathāgata."
End of the Treatise on No-Mind by the Great Master Bodhidharma.
菩提达摩大师无心论
夫至理无言，要假言而显理。大道无相，为接粗而见形。今且假立二人，共谈无心之论矣。
弟子问和尚曰：“有心无心？”
答曰：“无心。”
问曰：“既云无心，谁能见闻觉知，谁知无心？”
答曰：“还是无心既见闻觉知，还是无心能知无心。”
问曰：“既若无心，即合无有见闻觉知，云何得有见闻觉知？”
答曰：“我虽无心，能见能闻能觉能知。”
问曰：“既能见闻觉知，即是有心，那得称无？”
答曰：“只是见闻觉知，即是无心。何处更离见闻觉知别有无心。我今恐汝不解，一一为汝解说。令汝得悟真理，假如见终日见由为无见，见亦无心；闻终日闻由为无闻，闻亦无心；觉终日觉由为无觉，觉亦无心；知终日知由为无知，知亦无心；终日造作，作亦无作，作亦无心。故云见闻觉知总是无心。”
问曰：“若为能得知是无心？”
答曰：“汝但仔细推求看，心作何相貌？其心复可得，是心不是心。为复在内、为复在外、为复在中间？如是三处推求，觅心了不可得，乃至于一切处求觅亦不可得。当知即是无心。”
问曰：“和尚既云，一切处总是无心，即合无有罪福，何故众生轮回六趣生死不断？”
答曰：“众生迷妄，于无心中而妄生心，造种种业，妄执为有，足可致使轮回六趣，生死不断。譬有人，于暗中见杌为鬼，见绳为蛇，便生恐怖。众生妄执，亦复如是。于无心中，妄执有心，造种种业，而实无不轮回六趣。如是众生，若遇大善知识，教令坐禅，觉悟无心，一切业障，尽皆销灭，生死即断。譬如暗中，日光一照，而暗皆尽。若悟无心，一切罪灭亦复如是。”
问曰：“弟子愚昧，心犹未了，审一切处，六根所用者应？”
答曰：“语种种施为烦恼菩提，生死涅槃，定无心否？”
答曰：“定是无心，只为众生妄执有心，即有一切烦恼生死、菩提涅槃。若觉无心，即无一切烦恼生死涅槃。是故，如来为有心者说有生死，菩提对烦恼得名，涅槃者对生死得名，此皆对治之法。若无心可得，即烦恼菩提亦不可得，乃至生死涅槃亦不可得。”
问曰：“菩提涅槃既不可得，过去诸佛皆得菩提，此谓可乎？”
答曰：“但以世谛文字之言得，于真谛实无可得。故《维摩经》云：‘菩提者，不可以身得，不可以心得。’又《金刚经》云：‘无有少法可得’。诸佛如来，但以不可得而得。当知有心即一切有，无心一切无。”
问曰：“和尚既云，于一切处尽皆无心，木石亦无心，岂不同于木石乎？”
答曰：“而我无心，心不同木石。何以故？譬如天鼓，虽复无心，自然出种种妙法教化众生。又如如意珠，虽复无心，自然能作种种变现。而我无心，亦复如是。虽复无心，善能觉了诸法实相，具真般若，三身自在，应用无妨。故《宝积经》云：‘以无心意而现行’，岂同木石乎？夫无心者，即真心也；真心者，即无心也。”
问曰：“今于心中，作若为修行？”
答曰：“但于一切事上觉了，无心即是修行，更不别有修行。故知无心即一切，寂灭即无心也。”
弟子于是忽然大悟，始知心外无物，物外无心，举止动用，皆得自在，断诸疑网，更无挂碍。即起作礼，而铭无心，乃为颂曰：
“心神向寂，无色无形。睹之不见，听之无声。似暗非暗，如明不明。舍之不灭，取之无生。大即廓周法界，小即毛竭不停。烦恼混之不浊，涅槃澄之不清。真如本无分别，能辩有情无情。收之一切不立，散之普遍含灵。妙神非知所测，正觅绝于修行。灭则不见其坏，生则不见其成。大道寂号无相，万像窈号无名。如斯运用自在，总是无心之精。”
和尚又告曰：“诸般若中，以无心般若而为最上，故《维摩经》云：‘以无心意无受行，而悉拙伏外道。’又《法鼓经》：‘若知无心可得，法即不可得，罪福亦不可得，生死涅槃亦不可得，乃至一切尽不可得，不可得亦不可得。’”
乃为颂曰：“昔日迷时为有心，尔时悟罢了无心。虽复无心能照用，照用常寂即如如。”
重曰：“无心无照亦无用，无照无用即无为。此是如来真法界，不同菩萨为辟支。言无心者，即无妄相心也。”
又问：“何名为太上？”
答曰：“太者大也，上者高也。穷高之妙理，故云太上也。又太者，通泰位也。三界之天虽有延康之寿，福尽是故终轮回六趣，未足为太。十住菩萨虽出离生死，而妙理未极，亦未为太。十住修心，妄有入无，又无其无有双遣，不忘中道，亦未为太。又忘中道，三处都尽，位皆妙觉。菩萨虽遣三处，不能无其所妙，亦未为太。又忘其妙，则佛道至极，则无所存。无存思则无思虑，兼妄心智永息，觉照俱尽，寂然无为，此名为太也。太是理极之义，上是无等色，故云太上，即之佛如来之别名也。”
《菩提达摩大师无心论》卷终
Wúxīn lùn
No. 2831 http://www.125a.net/book/T85/T85n2831/T85n2831_001.xhtml
釋菩提達摩製
夫至理無言。要假言而顯理。大道無相為接麁而見形。今且假立二人共談無心之論矣 弟子問和尚曰。有心無心 答曰。無心 問曰。既云無心。誰能見聞覺知。誰知無心 答曰。還是無心既見聞覺知。還是無心能知無心 問曰。既若無心。即合無有見聞覺知。云何得有見聞覺知 答曰。我雖無心能見能聞能覺能知 問曰。既能見聞覺知。即是有心。那得稱無 答曰。只是見聞覺知。即是無心。何處更離見聞覺知別有無心。我今恐汝不解。一一為汝解說。令汝得悟真理。假如見終日見由為無見。見亦無心。聞終日聞由為無聞。聞亦無心。覺終日覺由為無覺。覺亦無心。知終日知由為無知。知亦無心終日造作。作亦無作。作亦無心。故云見聞覺知總是無心 問曰。若為能得知是無心 答曰。汝但子細推求看。心作何相貌。其心復可得。是心不是心。為復在內為復在外為復在中間。如是三處推求覓心了不可得。乃至於一切處求覓亦不可得。當知即是無心 問曰。和尚既云一切處總是無心。即合無有罪福。何故眾生輪迴六聚生死不斷。
答曰。眾生迷妄。於無心中而妄生心。造種種業。妄執為有。足可致使輪迴六趣生死不斷。譬有人於暗中見杌為鬼見繩為蛇便生恐怖。眾生妄執亦復如是。於無心中妄執有心造種種業。而實無不輪迴六趣。如是眾生若遇大善知識教令坐禪覺悟無心。一切業障盡皆銷滅生死即斷。譬如暗中日光一照而暗皆盡。若悟無心。一切罪滅亦復如是 問曰。弟子愚昧心猶未了審。一切處六根所用者應 答曰。語種種施為煩惱菩提生死涅槃定無心否 答曰。定是無心。只為眾生妄執有心即有一切煩惱生死菩提涅槃。若覺無心即無一切煩惱生死涅槃。是故如來為有心者說有生死。菩提對煩惱得名。涅槃者對生死得名。此皆對治之法。若無心可得。即煩惱菩提亦不可得。乃至生死涅槃亦不可得 問曰。菩提涅槃既不可得。過去諸佛皆得菩提。此謂可乎 答曰。但以世諦文字之言得。於真諦實無可得。故維摩經云。菩提者不可以身得不可以心得。又金剛經云。無有少法可得。諸佛如來但以不可得而得。當知有心即一切有無心一切無 問曰。和尚既云於一切處盡皆無心。木石亦無心。豈不同於木石乎 答曰。而我無心心不同木石。何以故。譬如天鼓。雖復無心自然出種種妙法教化眾生。又如如意珠。雖復無心自然能作種種變現。而我無心亦復如是。雖復無心善能覺了諸法實相具真般若三身自在應用無妨。故寶積經云。以無心意而現行。豈同木石乎。夫無心者即真心也。真心者即無心也 問曰。今於心中作若為修行 答曰。但於一切事上覺了。無心即是修行。更不別有修行。故知無心即一切。寂滅即無心也 弟子於是忽然大悟。始知心外無物物外無心。舉止動用皆得自在。斷諸疑網更無罣礙。即起作禮。而銘無心乃為頌曰。
心神向寂 無色無形 覩之不見
聽之無聲 似暗非暗 如明不明
捨之不滅 取之無生
大即廓周法界 小即毛竭不停
煩惱混之不濁 涅槃澄之不清
真如本無分別 能辯有情無情
收之一切不立 散之普遍含靈
妙神非知所測 正覓絕於修行
滅則不見其懷 生則不見其成
大道寂號無相 萬像窈號無名
如斯運用自在 總是無心之精
和尚又告曰。諸般若中以無心般若而為最上故維摩經云。以無心意無受行。而悉摧伏外道。又法鼓經。若知無心可得。法即不可得。罪福亦不可得。生死涅槃亦不可得。乃至一切盡不可得。不可得亦不可得。乃為頌曰。
昔日迷時為有心 爾時悟罷了無心
雖復無心能照用 照用常寂即如如
重曰。
無心無照亦無用 無照無用即無為
此是如來真法界 不同菩薩為辟支
言無心者即無妄相心也。
又問。何名為太上 答曰。太者大也。上者高也。窮高之妙理故云太上也。又太者通泰之位也。三界之天雖有延康之壽福盡。是故終輪迴六趣。未足為太。十住菩薩雖出離生死。而妙理未極。亦未為太。十住修心妄有入無。又無其無有雙遣不妄中道。亦未為太。又忘中道三處都盡。位皆妙覺。菩薩雖遣三處。不能無其所妙。亦未為太。又忘其妙則佛道至極。則無所存。無存思則無思慮。兼妄心智永息。覺照俱盡。寂然無為。此名為太也。太是理極之義。上是無等色。故云太上。即之佛如來之別名也。
無心論一卷
The proper path should b , imvho, to strip away everything, totally release and let go all, only den can true essence b discovered...
You are still talking about I AMness insight, Stage 1 -- http://awakeningtoreality.blogspot.com/2007/03/thusnesss-six-stages-of-experience.html
Bodhidharma is talking about Stage 5 here.
Either yr right, and youve attained hard-to -come-by stage,which means(almost) everbody simply r at lower stages, or (sorry 2 say) all these stages these years u set to defend r simply conceptual ....
Well, if you r truly right , den i can say u must had one hell of mountaineous loads of merit frm previous lives ...or else progress couldnt be like dis ...
Again : Do you comprehend how many lifetimes upon lifetimes( Or how hard) it took for realization to occur? DO YOU ?
By caging the path into certain fixed stages, more disservice than benefits had been done ,imvho....
again, if im wrong on yr stages and attainment, i still will say yr too rigid as a teacher and not fluid enough ....
Bahiya attained arhantship right on the spot the first time he met Buddha, upon hearing a single verse from Buddha.
When conditions are ripe, conditions are ripe.
I took much longer than Bahiya -- I knew Thusness in 2004 and only realised anatta 6 years later. I already had conceptual understanding of anatta and emptiness in 2006. I can assure you my realizations are non-conceptual and direct. I also know of many who got it even faster than me.
In Mahasatipatthana sutta, the Buddha assured that by practicing according to his four foundations of mindfulness, one will attain either anagami or arahantship as quickly as 7 days and no more than 7 years. The problem is who is truly following his instructions and practicing seriously?
Don't believe those teachers that say you have to practice 20, 30 years, or take many lifetimes. They either don't know what they're talking about, have no skill to guide students, or are being very dogmatic, and frankly is going against what Buddha said in Mahasatipatthana Sutta.
Although Stephen Norquist is only at Stage 4, I agree with him on this:
http://www.spiritualteachers.org/what-is-enlightenment/
...Basically any practice that can shock you into seeing what is really going on is acceptable. But understand, you want to know what’s really going on, to feel it, to contact reality. It shouldn’t take long, a few years at most, less for some. If a practice or a teacher tells you it will take 10 or 20 years, find a new practice or teacher. Remember you are your own salvation, ultimately it is you who will wake you up. Any method that can shock you into seeing what is really going on is acceptable but the perspective shift must occur...
...99.999% of the spiritual books and teachers out there are completely wrong. They are wrong for one simple reason, they are not enlightened, they don’t know what’s going on...
"By caging the path into certain fixed stages, more disservice than benefits had been done ,imvho...."
Well, I completely disagree with this. The world lacks a very clear spiritual map. Without a map, we are just talking past each other, you are talking about A when I am talking about B. Just confusion all around.
This blog, me and Thusness, have helped 25+ people reach realization of anatta/emptiness. The results speak for itself -- there is clarity in what we say.
"Truth is a pathless land"
That statement is usually interpreted in terms of nihilism to mean 'no need for path, or practice'. Such a person falls into nihilism and there is no progress in practice and realization for such a person.
I prefer the clarity of Daniel M. Ingram: https://www.mctb.org/mctb2/table-of-contents/part-v-awakening/37-models-of-the-stages-of-awakening/the-nothing-to-do-and-you-are-already-there-schools/