Showing posts with label Zen Master Tozan Ryokai. Show all posts
Showing posts with label Zen Master Tozan Ryokai. Show all posts

 

    Soh Wei Yu
    Admin
    28/4/13 6:20:48 PM: John Tan: Absolute and relative, absolute in relative and relative in absolute ... All these points to the fundamental problem of view
    28/4/13 6:22:31 PM: John Tan: Yet experiencing and the deconstruction of the 2 poles r crucial and must led to it's eventual dissolution into a new paradigm shift.
    28/4/13 6:22:41 PM: John Tan: Must lead
    28/4/13 6:25:24 PM: Soh Wei Yu: I see
    28/4/13 6:25:51 PM: Soh Wei Yu: Not sure how I should explain. I just copy that part can?
    28/4/13 6:28:55 PM: John Tan: Hm...unless u want to adequately address that otherwise write in more detail abt this next time.
    28/4/13 6:29:19 PM: John Tan: When we discuss, write to the point.
    28/4/13 6:30:48 PM: Soh Wei Yu: How should I write about that to the point
    28/4/13 6:31:49 PM: John Tan: That will b a long essay...lol
    28/4/13 6:32:03 PM: Soh Wei Yu: It's ok I already write long hahaha
    28/4/13 6:32:31 PM: John Tan: I know but I mean for me to write
    28/4/13 6:32:44 PM: Soh Wei Yu: Lol
    28/4/13 6:33:00 PM: John Tan: U talk abt a single activity that is already understood
    28/4/13 6:33:18 PM: John Tan: It is not the zen teacher's issue
    28/4/13 6:33:25 PM: Soh Wei Yu: I see..
    28/4/13 6:34:49 PM: John Tan: The fundamental issue is the view of absolute and relative, absolute in relative and relative in absolute.
    28/4/13 6:35:25 PM: Soh Wei Yu: I see.. Can u tell me how to reply on that 😛
    28/4/13 6:37:35 PM: John Tan: Why dogen pointed out and expressed as total exertion of maha experience in most mundane activity and not as Pure Awareness is also this issue. In fact that ultimate Awareness sort of understanding was being refuted.
    28/4/13 6:39:07 PM: John Tan: It will take some time to think through. As there r many issues related to it.
    28/4/13 6:39:34 PM: Soh Wei Yu: Oic..
    28/4/13 6:40:56 PM: Soh Wei Yu: So I put my reply on hold first? 😛
    28/4/13 6:41:07 PM: John Tan: Still ok
    28/4/13 6:41:32 PM: Soh Wei Yu: But then how to address what u said is the main issue
    28/4/13 6:41:33 PM: Soh Wei Yu: Hmm
    28/4/13 6:42:15 PM: John Tan: Exchanges r ongoing ...
    28/4/13 6:44:13 PM: John Tan: It is not a one exchange and that's it.
    28/4/13 6:48:26 PM: Soh Wei Yu: So do I mention about the absolute and relative like what u said now? Not sure how to elaborate on It. Will email u again
    28/4/13 6:51:33 PM: John Tan: Not so relevant unless with more detailed explanation
    28/4/13 6:51:58 PM: John Tan: But I told u past and future r being transcended is not right
    28/4/13 6:52:49 PM: John Tan: Totally exerted does not mean u disregard past and future
    28/4/13 6:53:24 PM: John Tan: Like what u told me there is just now ... That is ignorant imo
    28/4/13 6:54:08 PM: Soh Wei Yu: Yeah not disregarded but cast off and exertion via interdependence
    28/4/13 6:54:05 PM: John Tan: This one thought contains all of past
    28/4/13 6:55:03 PM: John Tan: Not to fall into a now philosophy
    28/4/13 6:55:23 PM: Soh Wei Yu: I didn't say there is just now
    28/4/13 6:55:39 PM: Soh Wei Yu: I said I can't see aeons only what's presented
    28/4/13 6:55:48 PM: Soh Wei Yu: But what's presented is total exertion of conditions
    28/4/13 6:55:52 PM: John Tan: Like u see a building, disregarding how it is build from scratch is not wisdom...is ignorance
    28/4/13 6:55:58 PM: Soh Wei Yu: But doesn't mean I can see all conditions
    28/4/13 6:56:00 PM: Soh Wei Yu: Isn't it?
    28/4/13 6:57:38 PM: Soh Wei Yu: How about I put it this way
    28/4/13 6:57:50 PM: Soh Wei Yu: My intention to raise my hand... Gone... Exerted as raising my hand
    28/4/13 7:01:45 PM: John Tan: Don't anyhow express
    28/4/13 7:02:03 PM: John Tan: Let's talk abt de-chaining
    28/4/13 7:03:08 PM: John Tan: Past is gone, future has not arisen, just focus on now...what is being freed?
    28/4/13 7:05:12 PM: Soh Wei Yu: Traces of self, past, etc?
    28/4/13 7:09:23 PM: Soh Wei Yu: Any sense of a ground
    28/4/13 7:10:06 PM: Soh Wei Yu: Or any sense of any thing persisting
    28/4/13 7:10:23 PM: Soh Wei Yu: But there is no need to focus on now
    28/4/13 7:12:17 PM: John Tan: Din always say isn't whatever said r just stories? Why confuse urself with all these?
    28/4/13 7:12:48 PM: John Tan: Isn't this advise better than no past and future?
    28/4/13 7:12:58 PM: John Tan: Past
    28/4/13 7:31:16 PM: Soh Wei Yu: Insight into wrong view is needed for release
    28/4/13 7:31:25 PM: Soh Wei Yu: But trying to stay thoughtless
    28/4/13 7:31:29 PM: Soh Wei Yu: Not
    28/4/13 7:34:58 PM: John Tan: U borrowed from someone a sum of money, both the lender and u changes every moment, the lender is not the same lender and u r not the same u, so u din actually borrow and the lender din actually lend so if u pay the lender, u r paying the wrong person?
    28/4/13 7:37:23 PM: Soh Wei Yu: All actions leave traces that continues in a stream of becoming but not lost, like karma
    28/4/13 7:37:59 PM: Soh Wei Yu: Conventionally one say one inherits and reaps karma
    28/4/13 7:38:08 PM: Soh Wei Yu: Actually just karma alone rolls and ripens
    28/4/13 7:38:17 PM: Soh Wei Yu: Likewise for owing and returning
    28/4/13 7:39:06 PM: John Tan: I m saying u must hv right understanding and not erroneous view
    28/4/13 7:39:55 PM: John Tan: I go makan
    28/4/13 7:40:10 PM: Soh Wei Yu: Ok.. Cya
    28/4/13 7:41:02 PM: John Tan: Also when u write to ur zen teacher, he writes humbly and u must write sincerely...not teaching him whatever
    28/4/13 7:41:47 PM: Soh Wei Yu: I see..
    28/4/13 7:44:29 PM: John Tan: Therefore even if I want to write, I must write with utmost respect and sincerity. He is definitely practicing so must we.
    28/4/13 7:46:02 PM: Soh Wei Yu: I see..
    28/4/13 8:10:40 PM: Soh Wei Yu: Sent u a draft
    28/4/13 8:19:13 PM: John Tan: Ok will go through later
    28/4/13 8:40:09 PM: Soh Wei Yu: Will add one more line "I apologise if my previous email sounded disrespectful"
    28/4/13 8:55:33 PM: John Tan: No need just this mail write properly
    28/4/13 8:55:44 PM: Soh Wei Yu: Huh
    28/4/13 8:56:28 PM: Soh Wei Yu: Ok
    28/4/13 8:56:48 PM: Soh Wei Yu: Have u read my draft
    28/4/13 8:59:09 PM: John Tan: Haven't...
    28/4/13 9:00:27 PM: Soh Wei Yu: Ok

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  • Soh Wei Yu
    Admin
    28/4/13 9:56:47 PM: John Tan: I change the para ... U rephase and make it more humble and sincere
    28/4/13 9:57:19 PM: Soh Wei Yu: Ok
    28/4/13 10:01:51 PM: John Tan: Not ur dreams arose out of my intention
    28/4/13 10:03:07 PM: John Tan: Ur dreams arose several times that coincide with the messages that I hope u can get especially when u r in army.
    28/4/13 10:04:15 PM: John Tan: U see it as more of a synchronicity than coincidental.
    28/4/13 10:04:58 PM: John Tan: U r saying it as a causal effect arose from my intention
    28/4/13 10:06:21 PM: John Tan: I did pray and meditate when u r in army regarding those stuff u dreamt but I m not sure y u dreamt of it...though I hope u can practice these in dreams
    28/4/13 10:07:01 PM: Soh Wei Yu: Oic..
    28/4/13 10:07:27 PM: John Tan: So don't mystify it as if I hv special power ... Lol
    28/4/13 10:07:35 PM: Soh Wei Yu: Hahaha
    28/4/13 10:07:50 PM: John Tan: It maybe u picking up my thoughts 😛
    28/4/13 10:08:00 PM: John Tan: Change it
    28/4/13 10:08:05 PM: Soh Wei Yu: Lol ok
    28/4/13 10:11:13 PM: John Tan: Better...lol
    28/4/13 10:11:23 PM: Soh Wei Yu: Haha
    28/4/13 10:12:38 PM: Soh Wei Yu: By the way u only commented the part on absolute right
    28/4/13 10:12:47 PM: John Tan: Very soon u will make me a cult leader
    28/4/13 10:13:12 PM: John Tan: Yes ... It is just to point out
    28/4/13 10:13:20 PM: Soh Wei Yu: Lol..
    28/4/13 10:13:35 PM: John Tan: To look into it replacing a dry pure presence
    28/4/13 10:13:49 PM: John Tan: But put in a nice way
    28/4/13 10:14:44 PM: John Tan: Dogen is not only talking about pure awareness, not understanding pure awareness as dry Pure Presence
    28/4/13 10:23:54 PM: Soh Wei Yu: By the way but not my view
    28/4/13 10:24:01 PM: Soh Wei Yu: I copy that too?
    28/4/13 10:24:12 PM: Soh Wei Yu: Ur bracket
    28/4/13 10:24:28 PM: John Tan: Yeah but write it properly
    28/4/13 10:25:11 PM: John Tan: Means the deconstruction of absolute and relative r ur experiences but not ur view n
    ow ...
    28/4/13 10:29:24 PM: Soh Wei Yu: What u mean To look into it replacing a dry pure presence
    28/4/13 10:36:19 PM: John Tan: Nvm no need to add and add unless u understand what I mean
    28/4/13 10:36:42 PM: John Tan: Otherwise there will b no ending
    28/4/13 10:37:06 PM: Soh Wei Yu: U mean not pointing to awareness in and of itself ?
    28/4/13 10:37:27 PM: Soh Wei Yu: Btw u said he understood one activity, does he understand anatta?
    28/4/13 10:37:29 PM: John Tan: This issue is not a single issue...as I said is a total paradigm shift and how could it b capture in these words
    28/4/13 10:37:53 PM: John Tan: How I know he understands or not
    28/4/13 10:37:55 PM: John Tan: Lol
    28/4/13 10:38:03 PM: Soh Wei Yu: Lol
    28/4/13 10:38:45 PM: Soh Wei Yu: Dry pure presence is like substantial nondual isn't it
    28/4/13 10:38:55 PM: Soh Wei Yu: Dogen is talking about the manifold
    28/4/13 10:48:48 PM: Soh Wei Yu: By the way
    28/4/13 10:49:57 PM: Soh Wei Yu: "Another aspect of Dogen’s unique treatment of koans was his use of the Five Ranks of Master Dongshan (J. Tozan) to illuminate different perspectives available within a koan. The Five Ranks—first delineated by Dongshan and elaborated on by his successor Caoshan (J. Sozan)—are a formulation of the coming together of dualities. The first rank is “the relative within the absolute.” This is emptiness: no eye, ear, nose, tongue, body, or mind. The second rank is the realization of that emptiness, and is referred to as “the absolute within the relative”—the realm in which the enlightenment experience, or “kensho,” occurs. Yet absolute and relative are still dualistic. The third rank is “coming from within the absolute.” No longer in the abstract, the whole universe becomes your very life itself and, inevitably, compassion arises. Dongshan’s fourth rank is “arriving at mutual integration,” the coming from both absolute and relative. At this stage, the absolute and relative are integrated, but they’re still two things. In the fifth rank, “unity attained,” there is no more duality. There is just one thing—neither absolute nor relative, up nor down, profane nor holy, good nor bad, male nor female.
    Dogen never explicitly talked about the Five Ranks, except to summarily dismiss them, yet he definitely engaged them in a way that reflects a singular understanding and appreciation of their method. In “Sansuikyo” for example, he writes:
    "
    28/4/13 10:50:17 PM: Soh Wei Yu: - https://web.archive.org/web/20150121054037/http://www.mro.org/mr/archive/24-2/articles/dogenandkoansdaido.html

    (Comments by Soh: I also like reading John Daido Loori's explanations and expressions)
    28/4/13 10:50:20 PM: Soh Wei Yu: What do u think
    28/4/13 10:52:13 PM: Soh Wei Yu: From the way he put it
    28/4/13 10:52:24 PM: Soh Wei Yu: Anatta is instant tozan stage five
    28/4/13 10:52:25 PM: Soh Wei Yu: Lol
    28/4/13 10:55:32 PM: John Tan: For a genuine practitioner, there is no ending
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  • Soh Wei Yu
    Admin
    Soh Wei YuSunday, July 13, 2014 at 9:30pm UTC+08
    Hmm although bernie [glassman] uses the terms source absolute and relative in earlier part of the book, at later part he rejects them and says those are dualistic and extra notions. Yet he says it is necessary to go through those steps as long as one has not overcome sense of self. The five ranks.. at the fifth rank there is no more source, absolute or relative.

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Comments by Soh:

Hakuin mischaracterized the realization of Arahants and Pratyekabuddhas with the Hindu Atman-Brahman level of realization or Thusness Stage 1. Also see: A Common Wrong Explanation of Hinayana vs Mahayana

Mahayana Buddhism often invents a straw-men version of arahants and pratyekabuddhas. Apart from this mischaracterizing, it is a good map.


The Five Degrees of Tozan, also known as the Five Ranks of Tozan, are different levels of Realization formulated by Zen master Tozan Ryokai, known as Tung-shan Liang-chieh in Chinese (806-869). Tung-shan Liang-chieh (Chinese: 洞山良价; pinyin: Dòngshān Liángjiè; Japanese: Tōzan Ryōkai) (806-869) was an ancient Chinese Ch'an (Zen, Jap.) master who is the credited founder of the Tsao-tung Cha'n lineage, also known as Soto Zen which was brought to Japan by Dogen Zenji. He was the dharma successor of Ungan Donjo (781? - 841). He is said to have attained enlightenment when, wading a river, he glimpsed his reflection in the water. He appears in Case 43 of the Blue Cliff Record.
The comments and introduction was written by Hakuin Zenji. Hakuin is often considered the father of modern Rinzai Zen. He was one of the most influential figures in Japanese Zen Buddhism. He revived the Rinzai school from a moribund period of stagnation, refocusing it on its traditionally rigorous training methods integrating meditation and koan practice. Hakuin's influence was such that all Rinzai Zen masters today trace their lineage through him, and all modern practitioners of Rinzai Zen use practices directly derived from his teachings. (Also see http://www.kaihan.com/hakuin.htm and http://en.wikipedia.org/wiki/Hakuin)
Following article's source: http://www.kaihan.com/fives.htm

The Keiso dokuzi

Hakuin Zenji

Keiso dokuzui
The Five, Ranks of The Apparent and the Real:
The Orally Transmitted Secret Teachings
of the [Monk] Who Lived on Mount To

Introduction to the Five Ranks


We do not know by whom the Jeweled-mirror Samadhi was composed. From Sekito Osho, Yakusan Osho, and Ungan Osho, it was transmitted from master to master and handed down within the secret room. Never have [its teachings] been willingly disclosed until now. After it had been transmitted to Tozan Osho, he made clear the gradations of the Five Ranks within it, and composed a verse for each rank, in order to bring out the main principle of Buddhism. Surely the Five Ranks is a torch on the midnight road, a ferry boat at the riverside when one has lost one's way!
But alas! The Zen gardens of recent times are desolate and barren. "Directly-pointing-to-the-ultimate" Zen is regarded as nothing but benightedness and foolishness; and that supreme treasure of the Mahayana, the Jeweled Mirror Samadhi's Five Ranks of the Apparent and the Real, is considered to be only the old and broken vessel of an antiquated house. No one pays any attention to it. [Today's students] are like blind men who have thrown away their staffs, calling them useless baggage. Of themselves they stumble and fall into the mud of heterodox views and cannot get out until death overtakes them. They never know that the Five Ranks is the ship that carries them across the poisonous sea surrounding the rank o f the Real, the precious wheel that demolishes the impregnable prison-house of the two voids. They do not know the important road of progressive practice; they are not versed in the secret meaning within this teaching. Therefore they sink into the stagnant water of sravaka-hood or pratyeka-buddhahood. They fall into the black pit of withered sprouts and decayed seeds. Even the hand of Buddha would find it difficult to save them.
That into which I was initiated forty years ago in the room of Shoju I shall now dispense as the alms giving of Dharma. When I find a superior person who is studying the true and profound teaching and has experienced the Great Death, I shall give this secret transmission to him, since it was not designed for men of medium and lesser ability. Take heed and do not treat it lightly!
How vast is the expanse of the sea of the doctrine, how manifold are the gates of the teaching! Among these, to be sure, are a number of doctrines and orally transmitted secret teachings, yet never have I seen anything to equal the perversion of the Five Ranks, the carping criticism, the tortuous explanations, the adding of branch to branch, the piling up of entanglement upon entanglement. The truth is that the teachers who are guilty of this do not know for what principle the Five Ranks was instituted. Hence they confuse and bewilder their students to the point that even a Sariputra or an Ananda would find it difficult to judge correctly.
Or, could it be that our patriarchs delivered themselves of these absurdi ties in order to harass their posterity unnecessarily? For a long time I wondered about this. But, when I came to enter the room of Shoju, the rhinoceros of my previous doubt suddenly fell down dead... Do not look with suspicion upon the Five Ranks, saying that it is not the directly transmitted oral teaching of the Tozan line. You should know that it was only after he had completed his investigation of Tozan's Verses that Shoju gave his acknowledgment to the Five Ranks
After I had entered Shoju's room and received transmission from him, I was quite was satisfied. But, though I was satisfied, I still regretted that all teachers had not yet clearly explained the meaning of " the reciprocal interpenetration of the Apparent and the Real." They seemed to have discarded the words "reciprocal interpenetration," and to pay no attention whatsoever to them. Thereupon the rhinoceros of doubt once more raised its head.
In the summer of the first year of the Kan'en era (1748-1751), in the midst of my meditation, suddenly the mystery of "the reciprocal interpenetration of the Apparent and the Real " became perfectly clear. It was just like looking at the palm of my own hand. The rhinoceros of doubt instantly fell down dead, and I could scarcely bear the joy of it. Though I wished to hand it on to others, I was ashamed to squeeze out my old woman's stinking milk and soil the monk's mouths with it.
All of you who wish to plumb this deep source must make the investigation in secret with your entire body. My own toil has extended over these thirty years. Do not take this to be an easy task! Even if you should happen to break up the family and scatter the household, do not consider this enough. You must vow to pass through seven, or eight, or even nine thickets of brambles. And, when you have passed through the thickets of brambles, still do not consider this to be enough. Vow to investigate the secret teachings of the Five Ranks to the end.
For the past eight or nine years or more, I have been trying to incite all of you who boil your daily gruel over the same fire with me to study this great matter thoroughly, but more often than not you have taken it to be the doctrine of another house, and remained indifferent to it. Only a few among you have attained understanding of it. How deeply this grieves me! Have you never heard: " The Gates of Dharma are manifold; I vow to enter them all?" How much the more should this be true for the main principle of Buddhism and the essential road of sanzen!
Shoju Rojin has said: "In order to provide a means wher eby students might directly experience the Four Wisdom's, the patriarchs, in their compassion and with their skill in devising expedients, first instituted the Five Ranks." What are the so-called Four Wisdom's? They are the Great Perfect Mirror Wisdom, the Universal Nature Wisdom, the Marvelous Observing Wisdom, and the Perfecting-of-Action Wisdom.
Followers of the Way, even though you may have pursued your studies in the Threefold Learning continuously through many kalpas, if you have not directly experienced the Four Wisdoms, you are not permitted to call yourselves true sons of Buddha.
Followers of the way, if your investigation has been correct and complete, at the moment you smash open the dark cave of the eighth or Alaya consciousness, the precious light of the Great Perfect Mirror Wisdom instantly shines forth. But, strange to say, the light of the Great Perfect Mirror Wisdom is black like lacquer. This is what is called the rank of " The Apparent within the Real."
Having attained the Great Perfect Mirror Wisdom, you now enter the rank of "The Real within the Apparent." When you have accomplished your long practice of the jeweled-mirror Samadhi, you directly realize the Universal Nature Wisdom and for the first time enter the state of the unobstructed inter-penetration of Noumenon and phenomena.
But the disciple must not be satisfied here. He himself must enter into intimate acquaintance with the rank of " The Coming from within the Real." After that, by depending upon the rank of " The Arrival at Mutual Integration," he will completely prove the Marvelous Observing Wisdom and the Perfecting-of-Action Wisdom. At last he reaches the rank of " Unity Attained," and, after all, comes back to sit among the coals and ashes."
Do you know why? Pure gold that has gone through a thousand smeltings does not become ore a second time. My only fear is that a little gain will suffice you. How priceless is the merit gained through the step-by-step practice of the Five Ranks of the Apparent and the Real! By this practice you not only attain the Four Wisdoms, but you personally prove that the Three Bodies also are wholly embraced within your own body. Have you not read in the Daijo shogongyo ron: "When the eight consciousnesses are inverted, the Four Wisdoms are produced; when the Four Wisdoms are bound together, the Three Bodies are perfected?" Therefore Sokei Daishi composed this verse:
"Your own nature is provided
With the Three Bodies;
When its brightness is manifested,
The Four Wisdoms are attained."
He also said: "The pure Dharmakaya is your nature; the perfect Sambhogakaya is your wisdom; the myriad Nirmanakayas are your activities."
TOZAN RYOKAI'S VERSES ON THE FIVE RANKS
The Apparent within the Real:
In the third watch of the night
Before the moon appears,
No wonder when we meet
There is no recognition!
Still cherished in my heart
Is the beauty of earlier days.
The rank of "The Apparent within the Real" denotes the rank of the Absolute, the rank in which one experiences the Great Death, shouts "KA!" sees Tao, and enters into the Principle. When the true practitioner, filled with power from his secret study, meritorious achievements, and hidden practices, suddenly bursts through into this rank, " the empty sky vanishes and the iron mountain crumbles." "Above, there is not a tile to cover his head; below, there is not an inch of ground for him to stand on." The delusive passions are non-existent, enlightenment is non-existent, Samsara is non-existent, Nirvana is non-existent. This is the state of total empty solidity, without sound and without odor, like a bottomless clear pool. It is as if every fleck of cloud had been wiped from the vast sky.
Too often the disciple, considering that his attainment of this rank is the end of the Great Matter and his discernment of the Buddha-way complete, clings to it to the death and will not let go of it. Such as this is called it stagnant water " Zen; such a man is called " an evil spirit who keeps watch over the corpse in the coffin." Even though he remains absorbed in this state for thirty or forty years, he will never get out of the cave of the self-complacency and inferior fruits of pratyeka-buddhahood. Therefore it is said: "He whose activity does not leave this rank sinks into the poisonous sea." He is the man whom Buddha called " the fool who gets his realization in the rank of the Real."
Therefore, though as long as he remains in this hiding place of quietude, passivity and vacantness, inside and outside are transparent and his understanding perfectly clear, the moment the bright insight [he has thus far gained through his practice] comes into contact with differentiation's defiling conditions of turmoil and confusion, agitation and vexation, love and hate, he will find himself utterly helpless before them, and all the miseries of existence will press in upon him. It was in order to save him from this serious illness that the rank of " The Real within the Apparent " was established as an expedient.
The Real within the Apparent:
A sleepy-eyed grandam
Encounters herself in an old mirror.
Clearly she sees a face,
But it doesn't resemble her at all.
Too bad, with a muddled head,
She tries to recognize her reflection!
If the disciple had remained in the rank of "The Apparent within the Real," his judgment would always have been vacillating and his view prejudiced. Therefore, the bodhisattva of superior capacity invariably leads his daily life in the realm of the [six] dusts, the realm of all kinds of ever-changing differentiation. All the myriad phenomena before his eyes-the old and the young, the honorable and the base, halls and pavilions, verandahs and corridors, plants and trees, mountains and rivers-he regards as his own original, true, and pure aspect. It is just like looking into a bright mirror and seeing his own face in it. If he continues for a long time to observe everything everywhere with this radiant insight, all appearances of themselves become the jeweled mirror of his own house, and he becomes the jeweled mirror of their houses as well. Eihei has said: "The experiencing of the manifold dharmas through using oneself is delusion; the experiencing of oneself through the coming of the manifold dharmas is satori." This is just what I have been saying. This is the state of " mind and body discarded, discarded mind and body." It is like two mirrors mutually reflecting one another without even the shadow of an image between. Mind and the objects of mind are one and the same; things and oneself are not two. " A white horse enters the reed flowers snow is piled up in a silver bowl."
This is what is known as the jeweled-mirror Samadhi. This is what the Nirvana Sutra is speaking about when i t says: " The Tathagata sees the Buddha-nature with his own eyes." When you have entered this samadhi, " though you push the great white ox, he does not go away"; the Universal Nature Wisdom manifests itself before your very eyes. This is what is meant by the expressions, "There exists only one Vehicle," "the Middle Path," " the True Form," " the Supreme Truth."
But, if the student, having reached this state, were to be satisfied with it, then, as before, he would be living in the deep pit of " fixation in a lesser rank of bodhisattvahood." Why is this so? Because he is neither conversant with the deportment of the bodhisattva, nor does he understand the causal conditions for a Buddha-land. Although he has a clear understanding of the Universal and True Wisdom, he cannot cause to shine forth the Marvelous Wisdom that comprehends the unobstructed interpenetration of the manifold dharmas. The patriarchs, in order to save him from this calamity, have provided the rank of "The Coming from within the Real."
The Coming from within the Real:
Within nothingness there is a path
Leading away from the dusts of the world.
Even if you observe the taboo
On the present emperor's name,
You will surpass that eloquent one of yore
Who silenced every tongue.
In this rank, the Mahayana bodhisattva does not remain in the state of attainment that he has realized, but from the midst of the sea of effortlessness he lets his great uncaused compassion shine forth. Standing upon the four pure and great Universal Vows, he lashes forward the Dharma-wheel of " seeking Bodhi above and saving sentient beings below." This is the so-called "coming-from within the going-to, the going-to within the coming-from." Moreover, he must know the moment of [the meeting of] the paired opposites, brightness and darkness. Therefore the rank of " The Arrival at Mutual Integration " has been set up.
The Arrival at Mutual Integration:
When two blades cross points,
There's no need to withdraw.
The master swordsman
Is like the lotus blooming in the fire.
Such a man has in and of himself
A heaven-soaring spirit.
In this rank, the bodhisattva of indomitable spirit turns the Dharma-wheel of the non-duality of brightness and darkness. He stands in the midst of the filth of the world, "his head covered with dust and his face streaked with dirt." He moves through the confusion of sound and sensual pleasure, buffeted this way and buffeted that. He is like the fire-blooming lotus, that, on encountering the f lames, becomes still brighter in color and purer in fragrance. " He enters the market place with empty hands," yet others receive benefit from him. This is what is called to be on the road, yet not to have left the house; to have left the house, yet not to be on the road." Is he an ordinary man? Is he a sage? The evil ones and the heretics cannot discern him. Even the buddhas and the patriarchs cannot lay their hands upon him. Were anyone to try to indicate his mind, [it would be no more there than] the horns of a rabbit or the hairs of a tortoise that have gone beyond the farthest mountain.
Still, he must not consider this state to be his final resting-place. Therefore it is said, "Such a man has in and of himself a heaven-soaring spirit." What must he do in the end? He must know that there is one more rank, the rank of " Unity Attained."
Unity Attained:
Who dares to equal him
Who falls into neither being nor non-being!
All men want to leave
The current of ordinary life,
But he, after all, comes back
To sit among the coals and ashes.
The Master's verse-comment says:
How many times has Tokuun, the idle old gimlet,
Not come down from the Marvelous Peak!
He hires foolish wise men to bring snow,
And he and they together fill up the well.
The student who wishes to pass through Tozan's rank of " Unity Attained " should first study this verse.
It is of the utmost importance to study and pass through the Five Ranks, to attain penetrating insight into them, and to be totally without fixation or hesitation. But, though your own personal study of the Five Ranks comes to an end, the Buddha-way stretches endlessly and there are no tarrying places on it. The Gates of Dharma are manifold.