tag:blogger.com,1999:blog-3225985453951330898.post6904172801643121413..comments2024-03-18T10:07:38.422+08:00Comments on Awakening to Reality: The Words of Three Zen Masters – Realization of Intuitive Knowledge is SatoriSohhttp://www.blogger.com/profile/16416159880942160813noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-3225985453951330898.post-82944766629168466242013-09-28T21:20:56.088+08:002013-09-28T21:20:56.088+08:00"Subhuti, what is called Buddhism is nor Budd..."Subhuti, what is called Buddhism is nor Buddhism,"<br />All verbal and literary expressions are like labels, like pointing fingers. Labels and pointers mean shadows and echoes. You obtain a commodity by its label, and yon see the moon byway of the pointing finger—the moon is not the finger, the label is not the thing itself. Just get the teaching by way of the sutra—the sutra is not the teaching. The sutra literature is visible to the physical eye, but the teaching is visible to the eye of insight. Without the eye of insight, you just see the literature, not the teaching. If you do not see the teaching, you do not understand what Buddha meant. If you do not understand what Buddha meant, then reciting sutras won't produce Buddhahood.<br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-3225985453951330898.post-34327257953783710222013-09-28T21:19:20.629+08:002013-09-28T21:19:20.629+08:00The empty fist: from explanation of upaya -expedie...The empty fist: from explanation of upaya -expedient means or method.<br />Another common metaphor for upaya is that of "the empty fist." A father holds up his empty fist saying there is something inside it to get the attention of the crying children. Sometimes the fist is holding golden leaves to give the impression that something made of gold is held inside. This is a favorite image of Zen teachers as it eloquently expresses in image the reason behind the necessity for upaya, that is, sunyata, all component things are empty. From the Zen point of view an essential teaching of Buddhism is that all assertions of any kind, even the highest concepts of Buddhism itself such as the Trikaya, are simply expedient means to bring the hearer to the realization of emptiness. But because many people are afraid of emptiness or disdain the idea of emptiness, various upaya must be used to get the student's attention to focus on the essence of mind rather than upon the distractions of mind. Here's an example from the Record of Zen master Linji Yixuan:<br /><br />One asked: "What is the realm of the Three Eyes?" The master said: "I enter with you the realm of utter purity, wear the robe of purity and expound the Dharmakaya Buddha. Or we enter the realm of non-differentiation and expound the Sambhogakaya Buddha. Or again, we enter the realm of deliverance, wear the robe of radiance and speak of the Nirmanakaya Buddha. The realms of the Three Eyes depend on change. To explain it from the point of the Sutras and Treatises, the Dharmakaya is the fundamental. The Sambhogakaya and the Nirmanakaya are the functions. But as I see it, the Dharmakaya cannot expound (or comprehend) the Dharma. Thus an old master said: "The (Buddha's) bodies are set up with reference to meaning; The (Buddha's) realms are differentiated with reference to the bodies." The nature of the bodies and of the realms is clear; they are the temple of the Dharma, and so are only relative. "Yellow leaves in the empty fist to entice unweaned children." Spikes of water-chestnuts — what juice are you looking for in those dry bones? There is no Dharma outside the heart [i.e., mind], nor anything to find inside. So what are you looking for?[ The Zen Teaching of Rinzai. Shambhala Publications)Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-3225985453951330898.post-67263720967949722172013-09-09T22:13:24.249+08:002013-09-09T22:13:24.249+08:00It's from http://books.google.com.au/books?id=...It's from http://books.google.com.au/books?id=jV3faCGCKOMC&pg=PA50&lpg=PA50&dq=If+you+do+not+keep+feelings+on+the+transformation.+hui-neng&source=bl&ots=gfZTNLYtIQ&sig=9Afp_xv468PD2zUqvJNSlI4hCXQ&hl=en&sa=X&ei=ZtctUvPIE4LqiAf4loGQBg&ved=0CCoQ6AEwAA#v=onepage&q=If%20you%20do%20not%20keep%20feelings%20on%20the%20transformation.%20hui-neng&f=falseSohhttps://www.blogger.com/profile/16416159880942160813noreply@blogger.comtag:blogger.com,1999:blog-3225985453951330898.post-48294622181818398112013-09-08T21:21:58.088+08:002013-09-08T21:21:58.088+08:00Could you post a refrence to this quote
“The know...Could you post a refrence to this quote<br /><br />“The knowledge like a mirror is purity of nature (the Dharmakaya,emptiness)<br /><br />The knowledge of essential quality is mind without sickness (Sambogakaya, mind-essence)<br /><br />The subtle observing knowledge sees without effort (Prajna wisdom, no relativity)<br /><br />The knowledge of practicalities is the same as the mirror (the Nirmanakaya, change, function)<br /><br />Five and eight, six and seven, transform in effect and cause (relativity, conditioning, precepts)<br /><br />If you just use names and words, there’s no reality: (names, words create illusions)<br /><br />If you do not keep feelings on the transformation. (detachment)<br /><br />You’ll flourish and be ever in the dragon stability” (satori)<br /><br />I have used the above verse of Hui-neng to systematize the Dogen poems and the short satori descriptions by Bassui to give an oversight and insight of a satori:<br />Anonymousnoreply@blogger.com