(Polish) Urzeczywistnienie, Doświadczenie i Doświadczenie Niedualne z Różnych Perspektyw - Realization and Experience and Non-Dual Experience from Different Perspectives
Soh

English: Realization and Experience and Non-Dual Experience from Different Perspectives

(Napisane przez PasserBy/Thusness w 2009 roku)

AEN, opublikowałeś na tym blogu kilka bardzo interesujących i dobrych jakościowo artykułów. Z przyjemnością czytam je, jak również te posty, które napisałeś na TheTaoBums i na twoim forum. Właściwie ze wszystkich tych ostatnich artykułów, które opublikowałeś w ciągu ostatnich 2 miesięcy, najbardziej podobała mi się mowa Roba Burbei, ale jakoś nie miałem „natychmiastowej chęci” do skomentowania, aż do pojawienia się tego artykułu Ruperta. Nie wiem dlaczego, ale pozwolę tej chęci napisać samą siebie. :)

Czytając te artykuły, przyszło mi do głowy kilka punktów, więc po prostu je zanotuję i rozwinę po drodze.

  1. O Doświadczeniu i Urzeczywistnieniu

  2. O Puszczaniu

  3. O Niewiedzy, Oddzieleniu i Wyzwoleniu

  4. O Niedualnym Doświadczeniu, Urzeczywistnieniu i Anattcie

  5. O Doświadczeniu i Urzeczywistnieniu

Komentarze Soh: Zobacz także powiązany artykuł - Doświadczenie/Przebłysk/Rozpoznanie JA JESTEM kontra Urzeczywistnienie JA JESTEM (Pewność Bytu)

Jedną z bezpośrednich i natychmiastowych reakcji, jakie mam po przeczytaniu artykułów Roba Burbei i Ruperta, jest to, że pominęli oni jeden bardzo i najważniejszy punkt, mówiąc o Doświadczeniu Wiecznego Świadka -- Urzeczywistnienie. Zbyt mocno skupiają się na doświadczeniu, ale przeoczają urzeczywistnienie. Szczerze mówiąc, nie lubię robić tego rozróżnienia, ponieważ postrzegam urzeczywistnienie również jako formę doświadczenia. Jednak w tym konkretnym przypadku wydaje się to właściwe, ponieważ może lepiej zilustrować to, co próbuję przekazać. Odnosi się to również do kilku okazji, kiedy opisywałeś mi swoje podobne do przestrzeni doświadczenia Świadomości i pytałeś, czy odpowiadają one wglądowi pierwszej fazy Wiecznego Świadka. Chociaż twoje doświadczenia istnieją, powiedziałem ci „nie do końca”, mimo że mówiłeś mi, że jasno doświadczyłeś czystego poczucia obecności.

Czego więc brakuje? Nie brakuje ci doświadczenia, brakuje ci urzeczywistnienia. Możesz mieć błogie odczucie lub poczucie rozległej i otwartej przestrzeni; możesz doświadczać niekonceptualnego i bezprzedmiotowego stanu; możesz doświadczać lustrzanej klarowności, ale wszystkie te doświadczenia nie są Urzeczywistnieniem. Nie ma „eureki”, nie ma „aha”, nie ma momentu natychmiastowego i intuicyjnego olśnienia, że zrozumiałeś coś niezaprzeczalnego i niewzruszonego -- przekonania tak potężnego, że nikt, nawet Budda, nie może cię odwieść od tego urzeczywistnienia, ponieważ praktykujący tak jasno widzi jego prawdę. To jest bezpośredni i niewzruszony wgląd w „Ciebie”. To jest urzeczywistnienie, które praktykujący musi mieć, aby zrealizować satori Zen. Zrozumiesz jasno, dlaczego tak trudno jest tym praktykującym porzucić tę „Ja Jestem-owość” i przyjąć doktrynę anatty. Właściwie nie ma porzucania tego „Świadka”, jest to raczej pogłębienie wglądu, aby objąć niedualność, bezgruntowość i współpołączenie naszej promiennej natury. Jak powiedział Rob: „zachowaj doświadczenie, ale udoskonal poglądy”.

Na koniec, to urzeczywistnienie nie jest celem samym w sobie, jest początkiem. Jeśli jesteśmy prawdomówni i nie przesadzamy, i nie dajemy się ponieść temu początkowemu przebłyskowi, zdamy sobie sprawę, że nie uzyskujemy wyzwolenia z tego urzeczywistnienia; przeciwnie, po tym urzeczywistnieniu cierpimy bardziej. Jest to jednak potężny warunek, który motywuje praktykującego do wyruszenia w duchową podróż w poszukiwaniu prawdziwej wolności. :)

(Komentarze Soh: powodem, dla którego John Tan/Thusness powiedział „po tym [JA JESTEM] urzeczywistnieniu cierpimy bardziej”, są jego zaburzenia energetyczne wywołane po JA JESTEM. Jednak okres po urzeczywistnieniu JA JESTEM był dla mnie błogi i w większości bezproblemowy, ponieważ unikałem pułapek lub nieprawidłowej praktyki, praktykując zgodnie ze wskazówkami i przewodnictwem Johna, które opisałem w tym rozdziale. Zobacz rozdział o Wskazówkach dotyczących zaburzeń energetycznych w Przebudzeniu do Rzeczywistości: Przewodnik po Naturze Umysłu po więcej szczegółów).

  1. O Puszczaniu

Zanim przejdę dalej, muszę podziękować za wielki wysiłek w przepisaniu całej mowy Roba Burbei i udostępnieniu tej transkrypcji. Zdecydowanie warto ją czytać wielokrotnie. W transkrypcji znajdują się 3 akapity o puszczaniu; dodam kilka komentarzy do tych akapitów.

Otóż, jedna możliwość polega na rozwijaniu skupienia, rozwijaniu uważności w bardzo ostry sposób, bardzo skoncentrowanej świadomości, bardzo jasnego skupienia, mikroskopijnego rodzaju subtelnej świadomości i naprawdę udoskonalaniu uważności w ten sposób. A dzieje się tak, że rzeczywistość, która jest nam objawiana przez ten obiektyw, jest bardzo szybko, gwałtownie zmieniającą się rzeczywistością. Wszystko jak piksele na ekranie zmieniające się, jak piasek spadający na powierzchnię jeziora, po prostu zmiana, zmiana, zmiana, powstawanie i przemijanie, powstawanie i przemijanie, zawarte w tej świadomości. Więc poczucie świadomości jest poczuciem gwałtownie powstających momentów, moment świadomości, moment świadomości, powstaje w relacji do czegoś. I znajdujesz to bardzo często w komentarzach do kanonu palijskiego, jest to też trochę w tym, co powiedział Budda, ale głównie w komentarzach. Ale znowu, może być to bardzo użyteczne, jeśli ktoś potrafi rozwijać się w ten sposób po prostu dzięki konsekwencji uważności. W tym, co to przynosi, widząc całą tę nietrwałość, nie ma niczego, czego można by się trzymać. Wszystko po prostu prześlizguje się przez palce, jak piasek przez palce, włączając w to świadomość, nie można się jej uczepić. I tak puszczanie dzieje się wraz z tym. Mówię teoretycznie, ponieważ w rzeczywistości czasami ten sposób pracy nie przynosi puszczania, ale teoretycznie przynosi puszczanie i z pewnością ma ten potencjał. Więc to jest kolejna możliwość, znowu, ze swoimi owocami.

Trzeciej dotknęliśmy więcej w trakcie naszych rozmów tutaj, i jest to bardziej praktykowanie w rodzaju bardziej otwartego sensu – a więc świadomość niejako otwiera się na całe pole doświadczenia i zjawisk. I to otwieranie się praktyki sprzyja posiadaniu poczucia świadomości jako czegoś bardzo przestronnego. Szczególnie, gdy mówimy trochę o ciszy. Świadomość zaczyna wydawać się niewiarygodnie przestronna, rozległa, niewyobrażalnie rozległa. Teraz można do tego dojść właściwie poprzez puszczanie. Więc im więcej puszczamy w praktyce, tym większe prawdopodobieństwo, że poczucie świadomości otworzy się w ten bardzo piękny sposób. Bardzo rozległa świadomość, zależna od puszczania.

A jak puszczamy? Możemy albo po prostu skupić się na puszczaniu, możemy skupić się na nietrwałości, a potem puszczamy, albo możemy skupić się na Anattcie – nie ja, nie moje. To są trzy klasyczne sposoby puszczania. To poczucie rozległej świadomości może być również odkryte lub osiągnięte po prostu przez rodzaj praktyki, która rozluźnia uwagę. Zwykle zwracamy uwagę na ten obiekt i tamten obiekt, i kolejny obiekt, i kolejny obiekt. Ale właściwie rozluźniając tę skłonność i będąc bardziej zainteresowanym przestrzenią, która się otwiera, a nie obiektami czy rzeczami w przestrzeni. I mówimy, że można wtedy spocząć w Świadomości, zamiast wychodzić i robić rzeczy z obiektami, po prostu spoczywa się w tej przestrzeni Świadomości, która zaczyna się otwierać. To jest coś, co można robić z otwartymi oczami, lub z zamkniętymi oczami, właściwie całkowicie bez znaczenia. Praktykuj to z otwartymi oczami, praktykuj to z zamkniętymi oczami.

Pomijając buddyzm, chciałbym podkreślić, że nigdy nie powinniśmy lekceważyć sztuki „puszczania”, wkrótce okaże się ona naszym najtrudniejszym przedsięwzięciem w życiu. „Puszczanie” często wymaga głębokiej mądrości wynikającej z przeżywania wzlotów i upadków życia i nawet z praktyką trwającą całe życie, możemy wciąż nie być w stanie zrozumieć szerokości i głębi „puszczania”.

Moje doświadczenie jest takie, że przed pojawieniem się wglądu w anattę i pustą naturę wszystkich zjawisk, „puszczanie” jest w jakiś sposób związane ze stopniem cierpienia. Bardzo często wielu z nas musi przejść przez proces intensywnego cierpienia, zanim naprawdę będziemy mogli „puścić”. Wydaje się to być warunkiem wstępnym, aby powstała ta „gotowość” do „puszczania”. :)

Umysł nie wie, jak się wyzwolić.

Przekraczając własne granice, doświadcza rozluźnienia.

Z głębokiej konfuzji porzuca wiedzę.

Z intensywnego cierpienia przychodzi uwolnienie.

Z całkowitego wyczerpania przychodzi spoczynek.

Wszystko to toczy się w cyklu, wiecznie się powtarzając,

Aż człowiek zrozumie, że wszystko jest już wyzwolone,

Jako spontaniczne wydarzenie sprzed początku.

~ Thusness

Rob łączy praktykę widzenia nietrwałości i anatty w przejściowych zjawiskach z deidentyfikacją i oddzieleniem. Nie zgadzam się; przedstawię swoje poglądy i komentarze w następnej sekcji.

  1. O Niewiedzy, Oddzieleniu i Wyzwoleniu

Większość artykułów, które ostatnio opublikowałeś, dotyczy niedualnego doświadczenia i ogromnej, otwartej przestrzeni świadomości. Moja rada to nie przechylać się zbytnio tylko w stronę niedualnego aspektu doświadczenia i nie zaniedbywać „niewiedzy”, posiadanie bezpośredniego wglądu w niewiedzę jest równie ważne. Dla niedualistów Obecność przenika wszystko, ale to samo dotyczy Niewiedzy. Przenika ona wszystkie aspekty naszych doświadczeń, włączając w to stany głębokiej absorpcji lub niedualny, niekonceptualny, bezprzedmiotowy stan. Więc głęboko poczuj zdumiewającą, oślepiającą moc „niewiedzy”, jak jest utajona głęboko, jak kształtuje i zniekształca doświadczalną rzeczywistość. Nie mogę znaleźć żadnego magicznego zaklęcia bardziej hipnotycznego niż nasz wrodzony i dualistyczny pogląd.

Jeśli mielibyśmy praktykować obserwowanie nietrwałości zjawisk, podczas gdy „oślepiające zaklęcie” jest wciąż silne, cel praktyki wydaje się zmierzać w kierunku beznamiętności, deidentyfikacji i oddzielenia. W rzeczywistości jest to całkiem w porządku, nawet jeśli jest to tak rozumiane, ale wielu nie potrafi zatrzymać się na beznamiętności i deidentyfikacji i spocząć w doskonałym zadowoleniu w bezgruntowości. Jakoś „wyczarują” sobie trwały, niezmienny stan, na którym można spocząć. „Nie-ja, nie-moje” brzmi tak, jakby istniało coś „Mojego lub Ja”. Wolałbym, aby praktykujący traktowali „anattę” jako „absolutnie nic nie można nazwać moim lub ja”; nawet wtedy to urzeczywistnienie, że „absolutnie nic nie można nazwać moim lub ja” nie powinno być mylnie rozumiane jako doświadczalny wgląd w anattę (zobacz O Anattcie (Brak-Ja), Pustości, Maha i Zwyczajności oraz Spontanicznym Doskonałości). Położyłem silniejszy nacisk na ten aspekt, ponieważ w buddyzmie nic nie jest ważniejsze niż wzbudzenie wglądu w anattę i współzależne powstawanie, ponieważ to mądrość (w szczególności mądrość pradżni) wyzwala (ponieważ przyczyną cierpienia jest niewiedza). Nie traktuj tego zbyt lekko. :)

Niemniej jednak ten postęp wydaje się nieunikniony, ponieważ umysł jest rządzony przez niewiedzę (tendencję dualistyczną i wrodzoną). Co bardziej zdumiewające, umysł potrafi sfabrykować taki stan i myśleć, że jest to miejsce spoczynku, nirwana. To jest niebezpieczeństwo wszystkich niebezpieczeństw, ponieważ, jak powiedział Rob, jest to tak piękne i tak ładnie pasuje do idealnego modelu wrodzonego i dualistycznego umysłu. Kiedy praktykujący w to wpadnie, trudno jest puścić.

Jednakże, jeśli pojawi się wgląd w anattę i ponownie przyjrzymy się praktyce obserwowania zjawisk, zdamy sobie sprawę, że wyzwolenie nie wymaga „takiego trwałego stanu czy ja/Jaźni”. Musimy po prostu rozpuścić niewiedzę, a nietrwałość staje się samowyzwalająca. Więc to, co odrzucamy, okazuje się naszym ostatecznym celem, a powód, dla którego nie możemy znaleźć wyzwolenia, staje się oczywisty -- ponieważ uciekamy od wyzwolenia; podobnie, powód, dla którego cierpimy, jest taki, że aktywnie poszukujemy cierpienia. To jest dokładnie to, co miałem na myśli w następujących 2 akapitach na twoim forum:

„...wydaje się, że trzeba włożyć wiele wysiłku -- co wcale nie jest prawdą. Cała praktyka okazuje się procesem oduczania się. Jest to proces stopniowego rozumienia działania naszej natury, która od początku jest wyzwolona, ale przesłonięta przez to poczucie „ja”, które zawsze próbuje się zachować, chronić i jest wiecznie przywiązane. Całe poczucie jaźni jest „działaniem”. Cokolwiek robimy, pozytywnego czy negatywnego, wciąż jest działaniem. Ostatecznie nie ma nawet puszczania czy pozwolenia na bycie, ponieważ już istnieje ciągłe rozpuszczanie się i powstawanie, a to wieczne rozpuszczanie się i powstawanie okazuje się samowyzwalające. Bez tego „ja” lub „Jaźni”, nie ma „działania”, jest tylko spontaniczne powstawanie.”

~ Thusness (źródło: Niedualne i karmiczne wzorce)

„...Gdy ktoś nie jest w stanie zobaczyć prawdy o naszej naturze, wszelkie puszczanie jest niczym więcej niż inną formą trzymania się w przebraniu. Dlatego bez „wglądu” nie ma uwolnienia... jest to stopniowy proces głębszego widzenia. kiedy jest to zobaczone, puszczanie jest naturalne. Nie możesz zmusić się do rezygnacji z jaźni... oczyszczenie dla mnie to zawsze te wglądy... niedualna i pusta natura....”

~ Thusness

Stąd oddzielenie natychmiast stawia nas w pozycji dualizmu i dlatego nie zgadzam się z Robem. Jeśli pojawi się wgląd w anattę, nie ma centrum, nie ma podstawy, nie ma sprawcy; są tylko zjawiska współzależnie powstające, a praktykujący muszą z tego samego doświadczenia żywego powstawania i rozpuszczania się natychmiast wzbudzić inny ważny wgląd -- że to żywe migotanie, które współzależnie powstaje, jest naturalnie czyste i samowyzwalające.

Na koniec, nie sugeruję, że istnieje określona kolejność urzeczywistniania głębokiego znaczenia pieczęci Dharmy; wszystko zależy od warunków i zdolności każdego praktykującego. Ale mając wybór, zacznij od przeniknięcia prawdziwego znaczenia anatty jako pierwszego, będziemy mieli bardzo różne rozumienie nietrwałości, cierpienia i nirwany, gdy dojrzeje nasz wgląd w anattę. :)

  1. O Niedualnym Doświadczeniu, Urzeczywistnieniu i Anattcie

Przejrzałem właśnie pobieżnie niektóre z dyskusji na twoim forum. Bardzo pouczające dyskusje i dobra prezentacja moich 7-faz-wglądów, ale staraj się nie nadawać temu zbyt dużej wagi jako modelowi; nie powinno to być traktowane jako definitywny model oświecenia, ani nie powinieneś używać tego jako ram do walidacji doświadczeń i wglądów innych. Po prostu traktuj to jako przewodnik na swojej duchowej podróży.

Masz rację, rozróżniając niedualne doświadczenie od niedualnego urzeczywistnienia i niedualne urzeczywistnienie od wglądu w anattę. Dyskutowaliśmy o tym wielokrotnie. Niedualne doświadczenie w kontekście, w którym go używamy, odnosi się do doświadczenia braku podziału na podmiot i przedmiot. Doświadczenie to jest bardzo podobne do połączenia dwóch płomieni świec, gdzie granica między płomieniami staje się nierozróżnialna. Nie jest to urzeczywistnienie, ale po prostu etap, doświadczenie jedności między obserwatorem a obserwowanym, gdzie warstwa konceptualna, która dzieli, jest tymczasowo zawieszona w stanie medytacyjnym. Tego doświadczyłeś.

Niedualne urzeczywistnienie z drugiej strony jest głębokim zrozumieniem, które pochodzi z przejrzenia iluzorycznej natury podziału na podmiot i przedmiot. Jest to naturalny stan niedualny, który wynika z wglądu, który pojawia się po rygorystycznym badaniu, kwestionowaniu i długim okresie praktyki, która jest specjalnie skoncentrowana na „Braku-Ja”. Skupienie się na „Braku-Ja” w jakiś sposób wywołuje poczucie świętości wobec przejściowych i ulotnych zjawisk. Poczucie świętości, które kiedyś było monopolem Absolutu, teraz znajduje się również w Względnym. Termin „Brak-Ja”, podobnie jak Koan Zen, może wydawać się tajemniczy, bezsensowny lub nielogiczny, ale kiedy zostanie urzeczywistniony, jest w rzeczywistości oczywisty, bezpośredni i prosty. Urzeczywistnieniu towarzyszy doświadczenie, że wszystko zostaje rozpuszczone w:

  1. Ostatecznym Podmiocie lub
  2. Jako zwykły „przepływ zjawiskowości”

W każdym przypadku oba oznaczają koniec odrębności; doświadczalnie nie ma poczucia dwoistości, a doświadczenie jedności może być początkowo dość przytłaczające, ale ostatecznie straci swoją wspaniałość i rzeczy staną się całkiem zwyczajne. Niemniej jednak, niezależnie od tego, czy poczucie Jedności pochodzi z doświadczenia „Wszystkiego jako Jaźni”, czy „po prostu jako manifestacji”, jest to początkowy wgląd w „Brak-Ja”. Pierwsze jest znane jako Jeden Umysł, a drugie jako Bez-Umysł.

W przypadku 1 zwykle praktykujący będą kontynuować personifikację, reifikację i ekstrapolację metafizycznej esencji w bardzo subtelny sposób, niemal nieświadomie. Dzieje się tak, ponieważ pomimo niedualnego urzeczywistnienia, zrozumienie wciąż jest zorientowane z perspektywy opartej na dychotomii podmiot-przedmiot. W związku z tym trudno jest wykryć tę tendencję, a praktykujący kontynuują swoją podróż budowania zrozumienia „Braku-Ja opartego na Jaźni”.

Praktykujący z przypadku 2 są w lepszej pozycji, aby docenić doktrynę anatty. Kiedy pojawia się wgląd w Anattę, wszystkie doświadczenia stają się implicytnie niedualne. Ale wgląd nie polega tylko na przejrzeniu odrębności; chodzi o gruntowne zakończenie reifikacji, tak aby nastąpiło natychmiastowe rozpoznanie, że „sprawca” jest dodatkowy, w rzeczywistym doświadczeniu nie istnieje. Jest to natychmiastowe urzeczywistnienie, że doświadczalna rzeczywistość zawsze taka była, a istnienie centrum, podstawy, gruntu, źródła zawsze było zakładane.

Aby dojrzeć to urzeczywistnienie, nawet bezpośrednie doświadczenie braku sprawcy okaże się niewystarczające; musi nastąpić także całkowita zmiana paradygmatu w kwestii poglądu; musimy uwolnić się od bycia związanym z ideą, potrzebą, pragnieniem i tendencją do analizowania, postrzegania i rozumienia naszej chwili po chwili doświadczalnej rzeczywistości z perspektywy źródła, esencji, centrum, lokalizacji, sprawcy lub kontrolera i spocząć całkowicie na anattcie i Współzależnym Powstawaniu.

Dlatego ta faza wglądu nie polega na elokwentnym opiewaniu niedualnej natury Ostatecznej Rzeczywistości; przeciwnie, polega na uznaniu tej Ostatecznej Rzeczywistości za nieistotną. Ostateczna Rzeczywistość wydaje się istotna tylko dla umysłu, który jest przywiązany do postrzegania rzeczy jako inherentnych, gdy ta tendencja się rozpuści, idea źródła zostanie uznana za błędną i wadliwą. Dlatego, aby w pełni doświadczyć szerokości i głębi braku-ja, praktykujący muszą być przygotowani i chętni do porzucenia całej ramy podmiot-przedmiot i być otwarci na wyeliminowanie całej idei „źródła”. Rob bardzo umiejętnie wyraził ten punkt w swojej mowie:

Pewnego razu Budda poszedł do grupy mnichów i w zasadzie powiedział im, aby nie postrzegali Świadomości jako Źródła wszystkich rzeczy. Więc to poczucie istnienia rozległej świadomości, z której wszystko po prostu się pojawia i do której znika, jakkolwiek piękne by to nie było, powiedział im, że to w rzeczywistości nie jest zręczny sposób postrzegania rzeczywistości. I to jest bardzo interesująca sutta, ponieważ jest to jedna z niewielu sutt, gdzie na końcu nie jest powiedziane, że mnisi cieszyli się z jego słów.

Ta grupa mnichów nie chciała tego słyszeć. Byli całkiem zadowoleni z tego poziomu wglądu, jakkolwiek piękny by on nie był, i jest powiedziane, że mnisi nie cieszyli się ze słów Buddy. (śmiech) I podobnie, spotyka się to jako nauczyciel, muszę powiedzieć. Ten poziom jest tak atrakcyjny, ma tak wiele smaku czegoś ostatecznego, że często ludzie są na nim niewzruszeni.

Jaki jest więc pogląd, o którym mówi buddyzm, bez uciekania się do „źródła”? Myślę, że post Vajrahridaya w wątku „Co odróżnia buddyzm” na twoim forum zwięźle i treściwie wyraził ten pogląd, jest dobrze napisany. To powiedziawszy, pamiętaj, aby nieskończenie cofać się do tego żywego, obecnego momentu manifestacji – jako ta powstająca myśl, jako ten przemijający zapach – Pustość jest Formą. :)

Etykiety: Anatta, Ja Jestem-owość, John Tan, Niedualność, Etapy Oświecenia |


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Audio Recordings + Better Document Formatting and New Software to Improve Krodha/Kyle Dixon's Reddit Compilations
Soh

Reddit Krodha Dzogchen

I've developed a software program that significantly improves the formatting of the Krodha Reddit compilations. Additionally, I've updated the links to provide access to these better-formatted DOCX outputs.

I'm gradually uploading the Audio Recordings of these Krodha (Kyle Dixon) Reddit compilations to SoundCloud!

Check out the link below, and be sure to keep an eye out—I'll be adding more in the coming days and weeks. Stay tuned!

SoundCloud link: https://soundcloud.com/soh-wei-yu/sets/reddit-writings-by-krodha-kyle-dixon

Soh Wei Yu · Reddit Writings by Krodha/Kyle Dixon

Update: I've used up my AI Text to Speech MP3 credits for this month. I will continue uploading next month. Stay tuned.


Krodha (Kyle)’s Reddit Link: https://www.reddit.com/user/krodha/

Please refer to these links for Krodha (Kyle Dixon)'s Reddit post compilations (DOCX) with improved formattings:

Links to the various documents:

Part 1: http://www.awakeningtoreality.com/2022/05/a-compilation-of-some-of-kyle-dixons.html (no Word/PDF document available for part 1)

Part 2: https://app.box.com/s/c7q2srps6h6lkhvp9cf6rjaqtv761j9w

Part 3: https://app.box.com/s/p9w4qrfflf8bkbnd7vkoolpkslnc1vhq

Part 4: https://app.box.com/s/qp0udir2ljtspmxsn8izlz3p8xk4rhpz

Part 5: https://app.box.com/s/haqjou2bzug260wdu1iufvzd5iq924m4

Part 6: https://app.box.com/s/tgzpv157a6rd0lkxqcmtlmh2l93bqsvc

Part 7: https://app.box.com/s/6q3mb4vwe7x52x6isfut8cdkdwb15d4d

Part 8: https://app.box.com/s/8qr3uhbw4oeazr3gmf6wwlsiw82fi4ki


The compilation of Kyle Dixon/Krodha's postings on Dharmawheel forum can be found here: Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore

If anyone hasn't read them yet, I highly recommend them. John Tan and I think his writings are very clear and come from deep insight. A decade ago, John Tan commented on the depth of Kyle's writings, noting they are as insightful as those of Buddhist masters—he advised taking Kyle's insights seriously and commended them even more recently. It should be noted that Kyle's understanding arises not only from academic study, but is fundamentally rooted in his own practice and direct experiential awakening.

Link to my code/software to improve doc file formatting: https://app.box.com/s/0g60kt0lwqliu4x64j0j5d19o3pxk2gn – scroll way down to see what the program does. But before that, here's a summary of the Krodha compilations by ChatGPT:

Subjects Discussed Includes:

  1. Karma and Its Dynamics
    • How individual karma affects one’s attraction to Buddhist teachings and the concept of “group karma.”
  2. The Nature of Self and No-Self (Anatta)
    • Debates over whether a permanent self exists.
    • Various interpretations of selflessness and the experiential realization of “no-self.”
  3. Emptiness, Nonarising, and Illusion
    • Discussions on the emptiness (śūnyatā) of phenomena.
    • Comparisons between conceptual constructions and the nonarising (anutpāda) nature of reality.
  4. Meditation and Paths to Enlightenment
    • Differentiating between practices such as vipaśyanā (clear insight) and deliberate mindfulness.
    • The critical role of meditation (dhyāna and samādhi) for attaining awakening.
  5. Dzogchen, Vajrayāna, and the Role of the Teacher
    • The necessity of direct introduction and qualified guidance in Dzogchen practice.
    • The unique methods of Vajrayāna (e.g., “taking the result as the path,” empowerment, and transformation versus renunciation).
  6. Comparative Perspectives Among Buddhist Traditions
    • Differences among Tibetan Buddhism, Thai Forest, Zen, Theravada, and comparisons with Hindu and Advaita Vedanta views.
    • Debates on supernatural elements, reincarnation of rinpoches, and lineage transmission.
  7. Practical and Ethical Issues in a Buddhist Context
    • Real-life challenges such as dealing with alcoholism and considerations regarding organ donation.
    • Broader social topics including views on abortion, the ethics of practice, and conventional versus ultimate truth.
  8. Philosophical and Textual Exegesis
    • Analyses of classical texts and suttas (e.g., the Daśa­sāhasrikā­prajñā­pāramitā, Kāḷakārāmasutta) to elucidate doctrinal points.
    • Interpretations of direct perception, the transformation of consciousness, and the interplay between conceptual thought and nonconceptual experience.

Overall Summary:

The documents form a comprehensive compilation of Kyle Dixon’s (Krodha’s) Reddit postings, offering deep dives into various aspects of Buddhist philosophy and practice. The posts range from theoretical debates—such as the nature of self, emptiness, and the illusory quality of phenomena—to practical advice on meditation and ethical living. There is a strong focus on how different Buddhist traditions (from Theravada to Tibetan Vajrayāna and Dzogchen) address the transformation of mind, the importance of direct experiential insight, and the necessity of teacher guidance. In addition, Krodha touches on how contemporary issues (like personal challenges or social ethics) intersect with traditional Buddhist teachings, providing a bridge between ancient doctrines and modern life challenges. Overall, the collection reflects a thoughtful and in‐depth exploration of Buddhist thought, inviting readers to consider both doctrinal subtleties and practical applications of the buddhadharma.

What the program does

  1. Identifies conversation blocks
    • The code scans through the DOCX file’s paragraphs.
    • Whenever it encounters a green‐colored paragraph, it treats it as a “Topic Title” and starts a new conversation block.
  2. Determines speaker roles based on font size
    • Large‐font text at the start of a block is labeled “Someone wrote:” (the user or an external voice).
    • Small‐font text at the start is labeled “[Krodha replied:]” (or any custom name specified).
    • Subsequent paragraphs within the same conversation block are classified as either additional “Reply” paragraphs (if small font) or as “Quote” paragraphs (if large font).
  3. Merges consecutive paragraphs
    • If multiple consecutive paragraphs belong to the same role (e.g., repeated “Krodha replied:” or “Quote:”), they are merged into a single block of text.
    • This avoids repetitive labels and keeps the conversation flow continuous.
  4. Outputs a streamlined conversation
    • The program reconstructs each conversation block into clean text with consistent headings, speaker labels, and quotes.
    • Finally, it saves the result as a new DOCX file with neatly segmented paragraphs.

Why the output is superior

  • Consistent, well‐defined structure
    Instead of free‐floating text, you get clear “Topic Title” and well-labeled sections such as “Someone wrote: …,” “Krodha replied: …,” and “Quote: ….”
  • Reduced clutter
    Merging consecutive quotes and replies creates a simpler, more readable output without repeated labels.
  • Enhanced readability
    Removing formatting quirks (varying font sizes, random breaks) results in a natural, easy-to-follow conversation flow.
  • Better referencing and organization
    Each topic remains distinct and clearly labeled, making the document easier to navigate and reference.

Benefits for text-to-speech and AI/MP3 recordings

  1. Clear separation of voices
    Explicit speaker labels help text-to-speech engines naturally switch between different voices or intonation cues.
  2. Easier editing and voice assignment
    Standardized tags simplify the process if you use an AI voice-over tool to assign different voices.
  3. Improved user experience
    Listeners enjoy a natural flow when content is chunked into clearly labeled sections.
  4. Streamlined script for further processing
    Downstream tools (for summarization or sentiment analysis) work better with well-structured text.
Compilation Image

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Samādhi of the Treasury of Luminosity
Soh

请参阅：

简体中文版

繁体中文版

This translation of a crucial Soto Zen text written by the dharma heir of Zen Master Dogen is provided solely for your personal reference, and its accuracy cannot be guaranteed. Please do not reproduce or distribute this version elsewhere, as it was translated from Japanese using Gemini Pro 2.5. Since I do not read Japanese (I am only conversant with English and Chinese), I am unable to verify the correctness of this translation. If you are proficient in Japanese and can provide feedback regarding its accuracy, please feel free to contact me: https://www.awakeningtoreality.com/p/contact-us.html

Original Japanese Text: http://cbeta.buddhism.org.hk/xml/T82/T82n2590_003.xml

The Gemini Prompt I used to translate: https://www.awakeningtoreality.com/2025/04/ai-gemini-prompt-to-translate-atr-blog.html


Preface to the Re-carving of the Samādhi of the Treasury of Luminosity

This book, the Samādhi of the Treasury of Luminosity, is a single portion of the ūrṇā-light of our Master Zō, which the Master used to illuminate and break through. Later generations use it to reflect back and illuminate themselves. The World-Honored One’s five periods of transformative teaching, the High Ancestor’s legacy of instruction throughout his life—how could there be anything else? About one hundred years ago from now, in the autumn of the five-hundredth anniversary of Master Zō, designated by the posthumous name Kei, he ordered the elder Fuken Hōmenzan and Eikei Genryō to strive together to carve it onto woodblocks and make it public to the world. Thereupon, the beginningless dark room suddenly opened, and the luminosity of Dharma-nature shone again. As stars and frosts passed for a long time, the original blocks wore away, and the book also became scarce in the world. This humble monk anxiously sought it for years but could not obtain it. In the autumn of Meiji, the year of Tsuchinoe-Tora (1878), on the twenty-fourth day of the ninth month, coinciding with the six-hundredth distant death anniversary of the Master, my Dharma brother, the former Butsutoku Ken’an, brought this book and with great effort ascended the peak. This humble monk swept the room, burned incense, and joyfully received it. How could this merely be like recovering a neighbor’s lost ring, or pearls returned to Hepu? It is also the great fortune of his descendants and a great luminosity in this degenerate age. Thus, I entrusted it to the former head monk of Teisan, planning its re-carving. Now, the carving is complete. Ah! The tens of thousands of distant descendants in the final stream only know how to dwell securely in the remaining luminosity and do not arise to reflect it back upon themselves. Then, the Master’s luminosity may fall to the ground, one cannot know. Should we not be vigilant?

Time: Meiji 12th year (1879), sixth month, auspicious day.

Respectfully prefaced by Mitsuun, unworthy [descendant of] the 61st generation of Eihei.

Preface to the Samādhi of the Treasury of Luminosity

The Buddha said, "Wisdom’s luminosity is like the shining of the sun." This is precisely prajñā’s reflective illumination, what is called "illuminating and seeing the five skandhas are all empty." The Zen school calls this "turning back the luminosity to reflect inwardly." Master Ei’s entire life of transformative activity was never outside of this. Master Zō inherited this and expounded this volume; it can be said that the son followed the father. In my younger years, while reading the Tripitaka at Sannōrin in Sōshū, an old practitioner from Jōmō Tōkai entrusted this one volume to me. He himself said that twenty years prior, he had obtained it from the ancestral mountain in Esshū. I joyfully received it for myself. Examining Master Kei’s Dharma words, it is said: "For those who practice zazen, it is the Dharma gate of ease and joy, the wondrous Dharma of great liberation. It is the mind-seal of mind transmitting to mind for each person, the standard of Dharma received through Dharma for every individual. There is no distinction between wise and foolish, no separation between ordinary and sagely. All thoroughly abide in the samādhi of self-enjoyment, and together realize entry into the samādhi of the Treasury of Luminosity. It is fundamentally free from the functioning of mind, mentation, and consciousness, and moreover, it is not to be fathomed by thoughts, ideas, or views. Have all of you apprehended this yet?" After a long pause, he said, "It manifests without thinking; it is accomplished without turning about." Master Kei can indeed be said to have received the direct, legitimate transmission, without altering it in the slightest. Dairyūzan Eikei, an ancient temple in Bungo Province, was founded by Master Zō in the Hōji era (1247-1249). The current abbot is named Daishin Genryō. He offered his robes and funds to carve this onto woodblocks. This old monk, with sympathetic joy, finally added a verse of praise, which also serves as a preface:

When the time and conditions ripen, one encounters the wondrous teaching;

A fine karmic connection from countless kalpas past.

Golden-winged garuḍas are hard to bind with golden snares;

Jade horses are still urged on by white jade whips.

Wind striking bamboo sounds dispels the morning mist;

Water holding the moon’s reflection brightens the autumn sky.

The samādhi of light, magnificently revealed,

Pervades and illuminates the three thousand saha worlds.

Inscribed respectfully on the twenty-third day of the eighth month, third year of Meiwa, Hinoe-Inu (1766), by the eighty-four-year-old Hōmenzan, a distant descendant of the twenty-eighth generation.

Samādhi of the Treasury of Luminosity

Recorded by Kangan Giin

In the Shōbōgenzō, there is a fascicle on "Luminosity." To now present this one chapter anew is solely to fully embody that the essential character of a Buddhist is the samādhi of the Treasury of Luminosity. This is the subtle practice and hidden functioning for both self-benefit and benefiting others, for those who have long engaged in deep practice and entered the inner chamber.

Now, this Treasury of Luminosity is the fundamental source of all Buddhas, the inherent possession of all sentient beings, and the entire reality of all dharmas; it is the perfect awakening's spiritual power, the great treasury of luminosity. The three bodies, four wisdoms, and all the various samādhis, numerous as dust motes manifesting from every gate, all manifest from within this. The sixteenth chapter of the Avataṃsaka Sūtra, the "Ascending to the Summit of Mount Sumeru" section, has a verse saying: "Dīpaṃkara Tathāgata’s great light, among all auspicious things, is the most supreme. That Buddha once came and entered this hall, therefore this place is most auspicious," so it is said. This great luminosity of Dīpaṃkara Buddha pervades the dharma-realm, and because there is no difference between ordinary and sagely, "That Buddha once came and entered this hall." To accept this upon a single hearing is precisely to "enter this hall." Because "therefore this place is most auspicious," when Śākyamuni Tathāgata received the prediction from Dīpaṃkara Buddha, he said it was "unobtainable/ungraspable." For this reason, he received the prediction from Dīpaṃkara Buddha. This is because this one stage of luminosity extends through past and present. If there were even the slightest thing to be obtained, it would be two stages.

The Mahāvairocana Sūtra, "Entering the Mantra Gate, Chapter on Abiding in Mind," the first, says: "At that time, the Bhagavat addressed Vajrapāṇi, saying: 'Bodhicitta is the cause, great compassion is the root, and skillful means are the ultimate. Secret Master, what is bodhi? It is to know one's own mind as it truly is. Secret Master, this is anuttarā-samyak-saṃbodhi. Moreover, of that dharma, not even a small part is obtainable/findable/graspable. Why is that? The characteristic of empty space is bodhi; there is no knower nor anything to be explained. Why is that? Bodhi is signless. Secret Master, all dharmas are signless, meaning they are of the characteristic of empty space.' It also says: 'Secret Master, the Mahāyāna practitioner gives rise to the mind of the unconditioned vehicle; dharmas are without self-nature. Why is that? Just as those practitioners of old, observing the skandhas and ālaya[-vijñāna], knew their self-nature to be like an illusion, a mirage, a reflection, a spinning wheel of fire, a gandharva's city. Secret Master, they thus abandoned [the idea of] no-self. The master of mind, at ease, awakens to the fundamental non-arising of one's own mind. Why is that? Secret Master, because the past and future extremities of mind are unobtainable/unfindable/ungraspable. Thus knowing the nature of one's own mind, one transcends two kalpas of yogic practice.'" What is called "past and future extremities are unobtainable/unfindable/ungraspable" is because one's own mind is fundamentally non-arising. This is Vairocana’s great wisdom-light, thus it is.

Also, a verse from the eleventh fascicle of the Avataṃsaka Sūtra says: "The Buddha's body universally emits great light, its form-appearances boundless, extremely pure. Like clouds, filling all lands, everywhere extolling the Buddha's merit-virtues. Where the luminosity shines, all rejoice; beings who have suffering are all freed from it. Each is caused to arouse a mind of reverence and compassion; this is the Tathāgata's sovereign functioning." The same sūtra, "Chapter on the Luminosity of Awakening," the ninth, says: "At that time, the luminosity surpassed hundreds of thousands of worlds, pervasively illuminating a million worlds in the eastern direction. The southern, western, northern directions, the four intermediate directions, above and below, were also thus. In each one of those worlds, there were a hundred koṭi Jambudvīpas, up to a hundred koṭi Akaniṣṭha heavens. All that was therein was clearly manifest (and so on). At that time, Mañjuśrī Bodhisattva in all places, simultaneously from the presence of each Buddha, uttered this verse, saying: 'The Tathāgata is most sovereign, transcending the world, without any support. Endowed with all merit-virtues, he liberates all that exists. Unstained, unattached, without conceptualization, without support. His essence-nature is immeasurable; those who see him all praise him. Luminosity pervades with purity, all dust and defilements are cleansed away. Unmoving, free from the two extremes, this is the Tathāgata's wisdom.'"

Therefore, Tathāgata-wisdom is luminosity. It is the samādhi of luminosity of unmoving wisdom that has abandoned the two extremes of ordinary and sagely, true and conventional. It is the non-discriminating wisdom-light of Mañjuśrī of great wisdom. This comes to be readily manifest in the non-fabrication of just sitting. Therefore, Vairocana addressed the Secret Master, saying: "The Mahāyāna practitioner gives rise to the mind of the unconditioned vehicle; dharmas are without self-nature." The Third Patriarch, Great Master [Sengcan], said: "Do not seek the true; only cease views." Clearly know that within the Treasury of Luminosity of the unconditioned vehicle, there is no self-nature and no views. Self and views are different names for demonic apparitions. From the beginning, not establishing views of self and I, nor even Buddha-views or Dharma-views, there is only this luminosity. One should attentively listen: Prajñā-pāramitā is "like a great mass of fire."

The Lotus Sūtra says: "At that time, the Buddha emitted a ray of luminosity from the ūrṇā-characteristic between his eyebrows, illuminating eighteen thousand worlds in the eastern direction, everywhere without exception, reaching down to the Avīci hell and up to the Akaniṣṭha heaven." Therefore, this auspicious luminosity is the foremost, rare numinous luminosity (靈光) accomplished by the Buddha. The Great Adept Mañjuśrī, answering Maitreya’s question, said: "This fundamental auspicious luminosity [appeared when] the past Buddha Candrasūryapradīpa, when preaching the Mahāyāna sūtras, entered the samādhi of the station of immeasurable meanings. Now, Śākyamuni Buddha, in preaching the Wonderful Dharma Lotus Teaching, the Dharma for Bodhisattvas, protected and kept in mind by Buddhas, [shows the same sign]." One should know that this light, which perfectly fulfills immeasurable meanings, is the great, all-pervading luminosity, not two, not three. Mañjuśrī at that time was called Bodhisattva Myōkō (Wonderful Luminosity). He was the teacher for the eight sons of Buddha Candrasūryapradīpa, causing them to be firm in the unexcelled Way. The last to become a Buddha was named Dīpaṃkara Buddha. Thus, know that the zazen of our school is the samādhi of the Treasury of Luminosity of the direct, legitimate transmission from Dīpaṃkara and Śākyamuni. What other meaning could there be? This is the luminosity of the non-duality of ordinary and sagely, the one vehicle of present and past. It is not emitted from within, nor let in from without. Who, regarding noble or base, close or distant, would recklessly become disheartened? Unobtainable/ungraspable, unrelinquishable. Why suffer from the emotional consciousness of grasping and rejecting, loving and hating? Not only that, but in the "Chapter on Peaceful Practices," he addressed Mañjuśrī, saying: "If a Bodhisattva-mahāsattva abides in the ground of patience, is gentle and compliant, and not impulsive or violent, and whose mind is also not alarmed; and further, regarding dharmas, does not practice anything, but contemplates all dharmas’ true appearance, neither practicing nor discriminating—this is just sitting. This is just kinhin (walking meditation). Not practicing, not discriminating, one follows along with the great luminosity." A verse in the same chapter says: "Rather than making inverted discriminations that all dharmas are existent or non-existent, are real or not real, are arising or not arising; abiding in a quiet place, cultivating and gathering one's mind, dwelling securely unmoving like Mount Sumeru. Contemplate all dharmas as entirely non-existent, just like empty space, without any solidity, not arising, not ceasing, unmoving, not regressing, constantly abiding in one appearance. This is called the near place." This is the direct indication of "directly abandoning skillful means, only teaching the unsurpassable Way."

In the land of China, Great Master Bodhidharma, in response to Emperor Wu of Liang’s question about the ultimate meaning of the holy truths, said: "Vast emptiness, without sageliness." This is the great mass of fire of luminosity of the Patriarchal Zen. Luminous on all eight sides, there is not a single thing. Outside of luminosity, there is no separate practice, no different dharma. How much less could there be a realm of wisdom? How could there be cultivation, realization, antidotes, or fabrications? The Emperor said: "Who is it that stands before me?" Bodhidharma said: "I do not know." This is only the one stage of vast luminosity. Later, Chan Master Xuedou Xian praised it, saying: "Holy truth, vast emptiness—how to discern the mark? Who is it that stands before me? He again said, 'I do not know.'" If one deeply investigates this dialogue and breaks through, one’s entire body is light, the entire realm is luminosity.

The thirty-ninth successor to the World-Honored One, Great Master Kuangzhen of Yunmen Mountain, ascended the hall and instructed the assembly, saying: "Everyone entirely possesses luminosity; when you look for it, you do not see it, it is obscure and dim. What is this luminosity of yours?" The assembly had no reply. The Master answered for them: "The monks' hall, the Buddha hall. The kitchen, the storehouse, the temple gate." Now, what the Great Master says, "entirely possesses luminosity," he does not say it will appear in the future, nor that it existed in the past, nor that it comes from the side and is now present. He states that "everyone entirely possesses luminosity." This is the precise essential meaning of great wisdom-luminosity. One should hear and uphold this with one’s skin, flesh, bones, and marrow. One should joyfully practice it. Luminosity is each and every person. Śākyamuni and Maitreya are other people's servants. That it does not increase in all Buddhas nor decrease in sentient beings—this is this numinous luminosity (靈光). Therefore, it is "entirely possessed." The great earth is a single mass of fire. The Master said: "What is this luminosity of yours?" At that time, the great assembly had no reply. Even if there were hundreds or thousands of answers, it would be no reply. Yunmen answered for them: "The monks' hall, the Buddha hall. The kitchen, the storehouse, the temple gate." This self-answer answers for everyone, answers for the light, answers for the obscure dimness, answers for the assembly's non-reply, and is the samādhi of the Treasury of Luminosity that develops luminosity. Therefore, without questioning sentient beings or Buddhas, without discriminating between the sentient and insentient, the luminosity has pervasively shone for a long time, without beginning and without location. Therefore, it is "obscure and dim." What is it like? It is like walking in the night. It is inconceivable for hundreds of millions of kalpas.

Again, a monk asked: "Luminosity silently illuminates, pervading the sands of the Ganges." Before he finished asking, the Master quickly interjected: "Is this not Scholar Zhang Zhuo’s phrase?" The monk said: "It is." Yunmen said: "A botched telling!" Homage to Yunmen, the ancient Buddha! Eyes like shooting stars, capacity swift as lightning. At this, the monk was speechless. Who would not know shame?

Chan Master Xuefeng Cun instructed the assembly, saying: "The Buddhas of the three times turn the great Dharma wheel within flames." Yunmen said: "The flames preach Dharma for the Buddhas of the three times; the Buddhas of the three times stand and listen." Therefore, flames and luminosity are the dōjō of the Buddhas of the three times. They are the teachers of all Buddhas. For this reason, all Tathāgatas abide within the fundamental dōjō of the luminosity of great nirvana, and amidst myriad forms, they constantly preach Dharma. Value the ears, do not devalue the eyes. A pile of flames—this is not before, this is not after; it is only embodied and readily manifest. Despite this, people give rise to their own discriminations, merely demeaning and limiting themselves, saying, "I am originally an ignorant sentient being, an unwise ordinary person." This is truly the unpardonable karma of slandering the Tathāgata's true Dharma wheel. Now, Xuefeng’s instruction to the assembly and Yunmen’s saying that flames preach Dharma are "directly abandoning skillful means." It is "only teaching the unsurpassable Way." It is upholding the teachings of the entire generation. Xuefeng’s words were quickly burned up by the flames. Do you all want to avoid this? Chanting sūtras, performing prostrations, lifting the foot, setting the foot down—all are the great functioning of luminosity, presently manifest. Due to whose power of grace does one learn this? Not knowing this profound meaning, some toil in vain at quieting thoughts. Others, doubting that it could be otherwise, make their living in a demon’s cave. There are also those who are like counting sand grains in the sea. Some are like mosquitoes trying to break through a paper window. Botched tellings aside, all you great adepts, what is it? Though there is no time for washing a clod of earth in the mud, practitioners of Zen must first understand the huatou (critical phrase) in a question. Since it is called "silent illumination" and "pervading the sands of the Ganges," how could it be the scholar’s words? How could it be the World-Honored One’s words? How could it be your words? Ultimately, whose words are they? The monks' hall, the Buddha hall, the kitchen, the storehouse, the temple gate. Listen attentively, listen attentively!

Great Master Zhaoxian of Changsha ascended the hall and instructed the assembly, saying: "The entire ten-direction world is the śramaṇa's eye. The entire ten-direction world is the śramaṇa's everyday talk. The entire ten-direction world is the śramaṇa's whole body. The entire ten-direction world is one's own luminosity. In the entire ten-direction world, there is not a single person who is not oneself." Therefore, in the study and practice of the Buddha Way, one must diligently study. One must gain faith. If one does not form a connection with the Buddha's house life after life, how could one hear such an instruction? Again and again, one must not become increasingly estranged and distant. Now, what Changsha says, "the entire ten-direction world," is the single eye of the person engaged in study and practice. It is the entire empty sky, the entire body and mind. Not yet grasping the sagely, not yet abandoning the ordinary. Not saying the deluded person is not this, not saying the awakened person is thus. He directly points: "It is one's own luminosity." Do not yield to Great Master Changsha. This sermon in the hall is the horizontal and vertical talk within your nostrils. It is the horizontal grasp and inverted use within each person's eyes. Some, separately taking up old koans, do not reflect back even unto death, and do not know. Each one is a rich man's child without trousers. Also, hearing the word "light," foolish people think it is like the glow of a firefly, like lamplight, like the luminosity of the sun, moon, gold, or jade. They search and calculate, trying to see a radiance. Dwelling on it in their minds, they conjecture with their conceptual faculty, and incline towards a state of empty quiescence. Because of this, they stop activity and return to stillness. Or, the view of real existence, the deluded view of something to be obtained, is hard to abandon. Or, thoughts of the inconceivable and profound do not cease. They only think deeply that it is "hard to encounter, hard to meet." There are many such "rice bags" (useless monks) sleeping with their eyes open. If it is truly an inconceivable and profound great matter, why do you deludedly imagine you can reach it through thinking? These are a demonic host who have understood the mental faculty’s quiet contemplation to be the Buddha’s sitting. For this reason, the Patriarchal Master (Bodhidharma) revealed, "Vast emptiness, without sageliness; I do not know." To encounter such a revelation is "hard to encounter, hard to meet."

Chan Master Changsha said: "People who study the Way do not know the truth, only because from the beginning they recognize the mental faculty. The root of birth and death for immeasurable kalpas—the foolish call it the original person." Therefore, to measure one's own mind, to establish something to be obtained, and to cultivate and realize—this is to nourish the root of birth and death. Now, what is shown as "truth" and "original person" is the primordially existent, perfectly accomplished, vast luminosity. Outside of the vast luminosity, what thing do you intend to greedily seek? Therefore, "without sageliness," "I do not know," an iron hammer without a hole, a great mass of fire—it is only this.

Zhaozhou asked Nanquan: "What is the Way?" Nanquan said: "Ordinary mind is the Way." Zhaozhou said: "How should one orient towards it?" Nanquan said: "If you intend towards it, you immediately turn away." Zhaozhou said: "If I do not intend, how can I know the Way?" Nanquan said: "The Way does not belong to knowing or not knowing. Knowing is deluded awareness; not knowing is blankness. If you truly reach the Way of no-doubt, it is like the vast emptiness, open and clear. How can one force 'is' and 'is not' upon it?" Therefore, the ancients, pitying those who mistakenly oriented themselves through the power of cultivation and fabrication, carefully guided them, saying: "The Way is unobtainable/unfindable/ungraspable by the mind of existence, unobtainable/unfindable/ungraspable by the mind of non-existence. It cannot be conveyed by words, nor reached by silence. The moment you engage in deliberation, you are separated by ten thousand leagues." All of you, all worldly and transmundane matters and principles—outside of this mind of existence and mind of non-existence, can there be any thought of cultivating the mind? Since it is said to be unobtainable/unfindable/ungraspable either by the mind of existence or the mind of non-existence, why do you not quickly let go of the deluded thoughts of seeking mind and abandoning mind? Or perhaps, those ordinary people of little faith and laziness, who have not even reached this capacity, greedily attach to the illusory appearance of self, and busily run about in the world of dreams, illusions, bubbles, and shadows, not knowing they are possessed by the demon of worldly cleverness. There is no time when their discriminating intellect rests. They merely imagine, based on hearsay, that "light" must be like sparks issuing from the Buddha's brow. Interpreting the words according to the text, they never set a day to thoroughly clarify the truth of the sages. Even if long-practicing, accomplished people appear in the world, they have no part in advanced practice. How much less could they definitively affirm "entire body light," "dharma-realm light," "covering heaven and earth"? They are pitiful sellers of Buddhism, attached to appearances.

Śākyamuni Buddha said: "Luminosity, luminosity is not blue, yellow, red, white, black. Not form, not mind. Not existent, not non-existent. Not a dharma of cause and effect. It is the fundamental source of all Buddhas, the root of practicing the Bodhisattva path, and the root of all these Buddha-children in the great assembly." Therefore, the Tathāgata, whose essence-nature is already empty space, emerged from the Flower Luminosity Samādhi and sat upon the Adamantine Thousand-Luminosity King Throne. He thus expounded the one precept-luminosity. It is clearly known that this luminosity is not blue, yellow, red, white, or black. It is only the Bingding Fire Child, entirely red. It is the mud ox walking at the bottom of the sea. It is the iron ox without skin or bones. Not form, not mind—why then insert a seeking mind into your chest and continually pant inwardly? Moreover, this is not a dharma of cause and effect. How could it be fabricated through cultivation and realization? Truly, this is the fundamental source of all Buddhas, and indeed the root of all Buddha-children. Not only that, it is the one precept-light that Vairocana Buddha has upheld since his initial aspiration. Therefore, it is called the "Mind-Ground Chapter." It is separate from all names and appearances/characteristics. This is called the mind-ground's precept-luminosity.

Śākyamuni Tathāgata said: "If a person preaching the Dharma is alone in an empty, quiet place, where it is silent and no human voice is heard, and recites this sūtra, I at that time will manifest for them a pure body of luminosity. If they forget phrases or sentences, I will explain them to make them fluent." Therefore, at the time of reciting this sūtra, "I at that time will manifest a pure body of luminosity." The body and mind of all Buddhas are luminosity. The lands of all Tathāgatas are the Land of Eternally Tranquil Luminosity. Both the pure land and the body-mind are nothing but luminosity. Therefore, it is called eighty-four thousand, or even innumerable, lights.

Chan Master Baoning Yong, citing the story of flames preaching Dharma, presented a verse, saying: "A pile of fierce flames extends across the heavens, red; the Tathāgatas of the three times are within this. Turning the great Dharma wheel is now complete; a clear wind arises above the eyebrows."

When one studies deeply in the inner sanctum of the Buddhist path, one naturally sees through the preaching of Dharma by flames in this way. Therefore, this pile of fierce flames blazes through the three times; it has no place of arising, no appearance, and no differentiations. Thus, it ultimately has no place of extinction. Because it is entirely without differentiation, this is the fundamental natural scenery of the myriad forms of existence, sentient beings, and all Buddhas. Why do contemporary students not protect and keep this in mind, and have faith and understanding in it? Because they do not have faith and understanding in this, they become low and foolish ordinary people and do not escape evil rebirths and saṃsāra. Where does the fault lie? One must turn back to oneself and see through it.

Those who belong to the lineage of worldly truth dissemination, calculating illusory and impermanent dharmas to be truly permanent, find no leisure from worldly gains and losses. Unable to maintain [their lives] even until tomorrow, not waiting for the outgoing breath or the incoming breath, they place deep and long-lasting reliance on a lamp before the wind, transient for a moment, and according to favorable or unfavorable circumstances, they either rejoice or grieve. Even your four great elements and five skandhas will vanish like dew on the eastern Tàishān or northern Mángshān, and of those things you cling to as "my possessions," there is not even a speck of dust. Yet, you pass your days and nights complacently, as if you truly existed. How much more so for things external to the body, such as lands, cities, wives, children, fields, houses, manors, gold, jade, and clothing—to think of these as one's own possessions is the height of folly. Those who do not truly believe in this reality, and who single-mindedly accumulate, seek, and cling, all perish without exception, and it is sorrowful how they disappear without a trace. This is not waiting for the teachings of the sūtra texts; it is the principle before your very eyes.

Since it is already "a pile of fierce flames," therefore the Tathāgatas of the three times are also within this, and the multitudes of the four kinds of birth are also within this. How is it that there is a difference between Buddha and sentient being here? It is said: Those who deludedly cling to self and I, not believing in the luminosity, with [the idea of] "I," sink and float in birth and death, yet are within this. Also, those who see through the light, the great wisdom of equality and non-obstruction is readily manifest, and they are within this. Therefore, Yongjia said: "Not departing from this very place, ever still and silent. Seeking it, you know it cannot be seen. Ungraspable, unrelinquishable. In the midst of the ungraspable, just thus it is obtained." Patriarch Nāgārjuna, praising prajñā, said: "Prajñā-pāramitā is like a great mass of fire, unapproachable from any of its four sides."

Although everyone hears and sees such great teachings, they only study them as if they were another's realm, and do not experience a thorough breakthrough in their entire being, nor do they completely penetrate it with their whole self. Instead, they say: "I am an unsuitable vessel. I am a beginner. I am a recent student. Or, I am an ordinary person who has not yet severed a single delusion." They do not let go of their old views and personal views. All day and all night, dwelling within the great Treasury of Luminosity of prajñā, they make themselves into lowly hired workers, becoming prodigal sons who have toiled in poverty for over fifty years. This is because they give rise to the arrogance of self-deprecation, forgetting the father's command that they are originally a rich man's child. How sorrowful! To cling to oneself as a vessel for removing filth, constantly becoming a lowly person who removes filth, and to consider the pure body of luminosity as a defiled body of suffering results—this is sorrow within sorrow; nothing surpasses this. One should quickly reform the partiality of one's own views. Even if one discusses the principles of great and small [vehicles], provisional and true [teachings], exoteric and esoteric, or the wondrous tenets of the five houses and seven schools, when one's own views persist, one ultimately returns to arising and ceasing. Therefore, it is said: "If one tries to understand true reality with a mind of arising and ceasing, true reality itself becomes arising and ceasing." Self-view, being-view, sentient-being-view, lifespan-view—these are one's own views. Self-view, extreme views, wrong views, view-attachment—these are one's own views. Up to [the stage from] equal awakening to wondrous awakening, what is called "ignorance fine as dust motes or silk gauze" is also one's own views. Initially, it is called self-view, or intellectual understanding, habitual tendencies, dharma-attachment, traces of awakening, the view of "nothing-to-do," the view of "level ground"—all are different names given according to the quantity and weight of one's own views. Why is this so? From the very first great evil, perverse views, down to a single point of silk-gauze ignorance, when one's own views are absent, what could one call Buddha-view or Dharma-view? Who would there be to retain the silk gauze? Therefore, the Founding Master (Dōgen) said: "One should first extinguish the self and I. If one wishes to extinguish the self and I, one must contemplate impermanence." This is the direct indication of the utmost, great, sincere mind.

Great Master Shǎolín's (Bodhidharma's) Dharma Gate of Peace of Mind says: Question: "Worldly people engage in various kinds of learning; why do they not attain the Way?" Answer: "Because they see their 'selves,' they do not attain the Way. 'Self' means 'I.' The perfected person, encountering suffering, does not grieve; meeting joy, does not rejoice. This is because they do not see their 'selves.'" Also, an ancient Buddha's verse says: "The Buddha sees no self; wisdom is the Buddha. If there were truly a separate wisdom, there would be no Buddha. The wise can know that sinful hindrances are empty, and are calmly unafraid of birth and death." To be unafraid of birth and death is because one does not see a self. Not seeing a self is because one is without personal views. Great wisdom-light is thus impartial; therefore, it is said, "Wisdom is the Buddha."

Despite this, while cherishing this body which is like dew on grass or a floating bubble, you think of the great luminosity which is your fundamental self as if you were criticizing something unrelated, and imagine there must be something more imposing than this. You idly discuss the governance or misrule of the country, the quality of offerings, and have no settled practice for how this fleeting body, which passes by in vain, will find its final resting place. If, within this Treasury of Luminosity, there were even a small portion of faith gained and practice gained, how could it be merely the liberation of your own single self? Repaying the four kinds of gratitude above, benefiting the three realms below, mountains, rivers, the great earth, one's own body, others' bodies—all would be pervasively illuminated by the thusness of light, without limit.

Great Master Caoshan Benji's verse says: "The nature of awareness, perfectly luminous, is a signless body; do not, concerning views and understanding, forcibly make distinctions of distant or close. If thought differs, one is obscured from the profound essence; if mind errs, it is not adjacent to the Way. Emotional distinctions among myriad dharmas sink one into objective realms; discriminating consciousness, in its multiplicity, loses the fundamental truth. If within these phrases one fully awakens and comprehends, one is clearly the person of old, without concerns."

This is precisely the direct pointing and direct explanation within the Treasury of Luminosity, and moreover, it is the place where he reveals the wondrous cultivation and fundamental realization. Whether monk or layperson, beginner or advanced student, without inquiring, without selecting for sharp or dull faculties, without difference of extensive learning or much knowledge, he directly points, "The nature of awareness, perfectly luminous, is a signless body," and it is not two, not three. "Nature of awareness" is Buddha-nature. "Perfectly luminous" is the one stage of great luminosity. It is the still luminosity of your present illusory body, which is signless. Therefore, an ancient worthy said: "The entire body is without reflections; the entire realm is unconcealed." If you have not yet comprehended, I will further ask for your sake: Pulverize your entire present body of four great elements, burn up your skin, flesh, bones, and marrow, and bring me one thing. Precisely at such a time, the Buddhas and sentient beings of past and present, the ordinary and sagely of the three realms, the myriad forms of existence—all, without exception, are the signless body.

Venerable Linji Yixuan said: "The four great elements do not know how to preach Dharma or listen to Dharma. The spleen, stomach, liver, and gallbladder do not know how to preach Dharma or listen to Dharma. Empty space does not know how to preach Dharma or listen to Dharma. Now tell me, what is it that knows how to preach Dharma and listen to Dharma?" This is the numinous luminosity (靈光), the signless body, that listens to Dharma without reliance. The ancients, for the sake of people, temporarily established a name, saying: "The person of the Way who listens to Dharma without reliance." Now it is said: "The nature of awareness, perfectly luminous, is a signless body." This one phrase explains it clearly. Furthermore, out of grandmotherly kindness, he shows the wondrous cultivation, saying: "Concerning views and understanding, do not forcibly make distinctions of distant or close." Those who are close to bad spiritual friends single-mindedly study views and understanding, and then say: "By the power of my study and practice, I have attained a Zen that surpasses Buddhas and Patriarchs. It is not a place that others can know through views." Those who are intimate with Zen's dynamic functioning [think], "Who else is there besides me?" This is precisely the evil mind possessed by Māra, the king of demons. It is the heterodox view of claiming attainment before having attained it. Next, those types who calculate a self and attach to appearances merely become disheartened and do not advance, saying, "I am of dull capacity. I am not of a scholarly nature. I am distant from a scholarly nature." This is to recklessly give rise to views and understanding. Because these two kinds of views and understanding arise, and one hates and loves, affirms and denies, all transforming into the four emotional considerations of mind, thought, emotion, and consciousness, he cuts them in two with one sword, saying: "If thought differs, one is obscured from the profound essence; if mind errs, it is not adjacent to the Way." Truly, should one not abandon bad spiritual friends and draw close to good companions? To learn views based on the preaching of an evil teacher, and to think of some as close and others as distant, is to recklessly give rise to views and understanding. This "Way" and "profound essence" are the sun-face and moon-face of the luminosity of the nature of awareness. However, from within this luminosity, an ignorant thought arises, and deluded mind and wrong thoughts proliferate. This is a floating cloud that obstructs the perfectly luminous moon of mind. Therefore, it is said, "it does not become adjacent."

"Emotional distinctions among myriad dharmas sink one into objective realms." The Tathāgata has already taught: "Mind, Buddha, and sentient beings—these three are without difference." He also said: "There is only the one vehicle Dharma." Although one hears and sees such great teachings, on your own part, you recklessly give rise to self and other, discriminate between noble and base, ordinary and sagely, and for the sake of the beauty or ugliness of sounds and forms, for poverty or wealth, loss or gain, you are carried away by objective realms. This is the outcome for those arrogant and faithless ones who rely on their views and understanding and are defiled by cultivation and realization.

"Discriminating consciousness, in its multiplicity, loses the fundamental truth." Buddhist Dharma, originally responding to myriad different capacities, is not without multiplicity: great and small [vehicles], provisional and true [teachings], partial and full, exoteric and esoteric, Chan and doctrinal schools, realization of the Way and Pure Land. If the conceptual faculty grasps at these, one ultimately loses the fundamental truth.

"If within these phrases one fully awakens and comprehends, one is clearly the person of old, without concerns." This "person of old" is the signless body of immobile sitting without doubt, without the fabrications of cultivation and realization, or mental effort. If even a hair's breadth of any intellectual understanding is placed in the mind, one is not "without concerns," one is not the "person of old."

Śākyamuni Tathāgata said: "At the place of Dīpaṃkara Buddha, I did not obtain any dharma [called] anuttarā-samyak-saṃbodhi." This is the one phrase of the meeting with Dīpaṃkara Buddha. One phrase, clearly understood, surpasses a hundred koṭi. One must study and practice this luminosity of no-obtainment. Now, as the final stream of the Tathāgata, those companions who have shaved their heads and wear dyed robes, though illuminated by Dīpaṃkara and spending their days and months, do not even wonder what Dīpaṃkara Buddha might be like. Therefore, they have no part in study and practice. They idly borrow the appearance of a renunciant and covet the four kinds of offerings. They are truly vagrants. If you say, "Not so!" then let me ask you for a moment: What is your Dīpaṃkara Buddha’s appearance and characteristics? You must not speak, you must not be silent. Speak quickly, speak quickly! How sorrowful! They only learn that Dīpaṃkara Buddha is a past Buddha and do not know that he shines brilliantly through past and present. How much less could you have faith and understanding that the preaching and nirvana are within your nostrils and eyes?

Now, there is a troop of śrāvakas of the lowest capacity who incessantly weary of birth and death and urgently seek nirvana. Giving rise to the passionate resolve for real existence and something to be obtained, you add Dharma-desire on top of your self-conceit, and your seeking mind does not cease even unto death. Because a blind teacher praises this as a good person with faith, you become proud of this self-attachment and [view of] something to be obtained, deeming yourself a diligent practitioner, and ultimately accomplish the path of hungry ghosts. However, what has been transmitted as constant, vigorous practice and as the blazing, firm, great samādhi in the Buddhist tradition is not, like your deviant samādhi, orienting towards cultivation and realization as two stages and seeking intellectual understanding.

Venerable Baizhang said: "Numinous luminosity (靈光) shines alone, far free from sense faculties and sense objects. Essence (體) reveals true constancy, not bound by words. Mind-nature is undefiled, fundamentally self-perfected. Just leave deluded conditions, and you are thusness Buddha." This numinous luminosity (靈光) has been uninterrupted from past distant kalpas until the end of future kalpas; this is called "constant vigorous practice." To be far free from sense faculties and sense objects, with the essence (體) revealing true constancy—this is called "blazing and ever firm." Entrusting oneself to this numinous luminosity (靈光), abiding unmoving—this is called the king of samādhis, the samādhi of just sitting.

Therefore, even in what is called "something to be obtained," there must be deep and shallow, luminosity and heavy. It is not merely that practicing only the attachment to phenomena and an outwardly-directed seeking of others, discriminating true and false in written words and phrases, or practicing giving with attachment to appearances, and mistakenly understanding the accumulation of merit and virtue, tormenting body and mind for the sake of extinguishing sins and giving rise to good, and boasting of this as vigorous practice—it is not only this that is called "something to be obtained." Even if you put down your brush and inkstone, sever human affairs, sit alone in an empty valley, eat wood and wear grass, sit for long periods without lying down—if, in your mind, you stop activity and return to stillness, exhaustively cut off delusions, and outwardly adhere exclusively to true principle, grasping and rejecting birth-and-death and nirvana, loving and hating—all this is entirely "something to be obtained." For this reason, Great Master Yongjia said: "Discarding existence and attaching to emptiness is also a sickness, just like avoiding drowning only to jump into fire. Abandoning deluded thoughts and grasping true principle—this mind of grasping and abandoning becomes artifice and falsehood. Students, not understanding, practice in this way; truly, they mistake a thief for their own son. Damaging the Dharma-wealth, destroying merit and virtue, all invariably comes from this mind, mentation, and consciousness."

Therefore, students, with body and mind, should take refuge within the Treasury of Luminosity, let their entire being break through in the Buddha's light, and whether sitting, lying down, or walking, it should be thus. Therefore, the World-Honored One said: "Buddha's child, dwelling in this ground, this is precisely Buddha's sphere of activity. Constantly within it, whether walking or sitting or lying down." Let no Buddha's child forget these golden words for even a moment. "This ground" is the Treasury of Luminosity. It is the sole Buddha vehicle. Do not, due to a single thought of turning away from awakening and uniting with dust, suddenly transform this Buddha's sphere of activity into the sphere of activity of animals or hungry ghosts.

Now tell me, Dīpaṃkara Buddha and Great Master Śākyamuni, and indeed this lamp-to-lamp continuation of the flame, the seven Buddhas and successive patriarchs—do you study and practice that their appearances and characteristics, and thus their nirvana and dōjō, are of distant antiquity? Do you hear and think that they are permanent and unperishing? Will you say they abide in the precious citadel of tranquil light? Do you understand that the Buddha's true Dharma-body is like empty space? If, at such a level, you have not broken through the den of learned calculations, how can you be called a master of the lineage of the Buddha's light? You are a wild fox howling in a lion's skin. If you have no part in investigating within your own eyes, then even if you shave your head and wear dyed robes, you are a pitiable sentient being. Even if you expound a thousand sūtras and ten thousand treatises, it is like calculating a neighbor's treasures. You are like a pearl diver who knows their preciousness but not their value. Now tell me, your present acts of defecating and urinating, wearing clothes and eating food—ultimately, whose sphere of activity is this? Not only that, the color of water, the luminosity on mountains, the passing of summer's heat and winter's cold, spring flowers, the autumn moon, thousands of changes, tens of thousands of transformations—what brings these about? Truly, "His countenance is exceedingly wondrous, his luminosity illuminates the ten directions." Birth-and-death and nirvana are like yesterday's dream. Existence is precisely non-existence; non-existence is precisely existence. If it is not thus, then even if one speaks of "constantly at Vulture Peak," it is an illusory dharma, an illusory theory. Even if one hears "unborn, unperishing, eternally tranquil light," it would be said that there are only words, entirely without true meaning.

Śākyamuni Tathāgata’s golden words of the one precept-light say: "Those who calculate a self and attach to appearances cannot believe this Dharma. Those who [seek to] extinguish lifespan and cultivate realization—this is also not a place to plant seeds. If you wish to grow the sprout of bodhi, let luminosity illuminate the world. One should quietly observe the true appearance of all dharmas: not arising, also not perishing; not permanent, also not annihilated; not one, also not different; not coming, also not going (and so on). Towards the learned and the unlearned, do not give rise to thoughts of discrimination."

Therefore, one must hear these golden words, "light illuminates the world," through one's bones and marrow. It is the wondrous body of the great functioning of all Buddhas of the three times, presently manifest. Receiving it with reverence, should not all greatly rejoice? Yet, looking at the practitioners of today, they dwell in the causal ground of foolish darkness and pass their time waiting, thinking that luminosity will be seen through only after polishing themselves morning and evening. Or again, they practice Zen, [mistaking] the blazing pure luminosity for scattered, miscellaneous thoughts, and incessantly try to sweep away the flames to see the eternally tranquil luminosity. If one says that non-arising is correct, then would wood, stone, and clods of earth be correct? These are all śrāvakas of the lowest capacity who avoid fire only to enter drowning. How foolish! To cling to the sitting of the two vehicles and the orientation of ordinary beings, and yet seek to awaken to the unexcelled great Way—there is no foolish, dull, or evil practice surpassing this. Therefore, it is said: "The two vehicles are diligent but lack the mind for the Way; heterodox paths are clever but lack wisdom. Also foolish, also idiotic, also of small capacity; they form a real understanding based on an empty fist or a finger." Obstructed by such mind-cultivation, mind-seeking, calculation, and conjecture, they not only bury the primordially complete and perfectly accomplished luminosity but also slander the Tathāgata's true Dharma wheel. This is unpardonable karma.

Moreover, it is not only those of little wisdom and foolish ignorance; as heads of various monasteries, guiding multitudes of blind people who are attached to self and the view of something to be obtained—from the Sui, Tang, and Song dynasties in China down to the present, they are like rice plants, hemp, or bamboo reeds. Should one not pity them? Should one not grieve? Even among those who occasionally escape such dens, some see spirits, see demons, their thieving minds not yet dead. Or, in a temporary fit of courage, they recklessly give sanction. Or, a passionate resolve arises for a time, and they sit for long periods without lying down, their mind and consciousness becoming exhausted, and all things become a single piece. When activity just ceases and thoughts are quiet, it is as if empty yet numinous, vacant yet bright, and uniquely clear. This state, where inner and outer are struck into one piece, they mistakenly understand to be their own original share of ground. With this understanding, they present their views to a Zen master without eyes. The master, having no discerning eye, therefore responds according to the visitor's words, sanctions them with a "winter melon" seal, and they call themselves monks who have completed their Zen training. Those of shallow understanding and little learning who fall into this poison are too numerous to count. Truly, though this is called the degenerate age of Dharma, is this not utterly lamentable?

I respectfully address those of true practice and shared aspiration: Do not grasp a single circumstance, a single object. Do not rely on views or cleverness. Do not carry around the learning acquired on the long meditation platform. With body and mind, let go completely into the aforementioned Treasury of Luminosity, and do not look back a second time. Do not seek awakening; do not sweep away delusion. Do not dislike the arising of thoughts, nor cherish thoughts and continue them. One should sit grandly by the window. When you do not continue your thoughts, thoughts do not arise on their own. Just like a single expanse of empty space, like a single mass of fire, entrust yourself to the out-breath and in-breath, do not engage with myriad things, and sit, cutting off [all concerns]. Even if eighty-four thousand miscellaneous thoughts arise and cease, if the person does not engage with them and has completely abandoned them, then thought after thought will entirely become the spiritual power and luminosity of prajñā. This is not only in sitting. Step by step is the perambulation of luminosity. It is not discriminating step after step. Throughout the twelve hours of the day, one is like a great dead person. There is no personal view or discrimination whatsoever. Nevertheless, the out-breath, in-breath, the nature of hearing, the nature of touch, are without knowledge and without discrimination, yet body and mind are the one-thusness of silent, illuminating luminosity. Therefore, when called, one immediately responds. This is the luminosity of the one-thusness of ordinary and sagely, deluded and awakened. Even when in activity, one is not hindered by activity. Forest flowers, grasses and leaves, humans and animals, large and small, long and short, square and round—without the discrimination of your mental thoughts or intentions, they manifest simultaneously. This is the present realization of luminosity unhindered by activity. "Empty brilliance self-illuminates, without laboring mind-power."

This luminosity, from the origin, is without any place of abiding. Even if all Buddhas appear in the world, it does not appear in the world; even if they enter nirvana, it does not enter nirvana. When you are born, the luminosity is not born; when you die, the luminosity is not extinguished. It1 does not increase in Buddhas, nor does it decrease in sentient beings. Moreover, when one is deluded, it is not deluded; when one awakens, it is not awakened. It has no location, no name or appearance. This is the entire reality of all myriad forms. Unobtainable/ungraspable, unrelinquishable, it is unobtainable/unfindable/ungraspable. Being unobtainable/unfindable/ungraspable, it is carried out through the entire body. From the highest heaven down to the Avīci hell, it is thus perfectly luminous. It is the numinous awareness (靈知) of spiritual wonder and inconceivability. If you have faith and accept this profound meaning, you need not ask another about true or false; it will be like meeting your own father in the marketplace. Do not desire the sanction of other spiritual friends or covet the attainment of a result. How much less so for the conduct of animals concerning food, clothing, shelter, and sensual desires and attachments!

This samādhi is from the very beginning the dōjō of the fruition-ocean of all Buddhas. Therefore, it is the uniquely transmitted Buddha-sitting, Buddha-practice. Since one is already a Buddha's child, one should only sit securely in the Buddha-seat. One must not necessarily sit in the hell-seat, hungry-ghost-seat, or even the animal-, asura-, human-, heavenly-being-seat, śrāvaka-seat, or pratyekabuddha-seat. Thus, just sitting, do not let time pass in vain. This is called the dōjō of the straightforward mind, the samādhi of the Treasury of Luminosity of inconceivable liberation.

This chapter should not be shown to anyone who has not entered the inner chamber of the disciples. This is a piece of my heart for protecting the Dharma, so that in benefiting oneself and others, there may be no perverse views.

Recorded respectfully by Kangan Giin on the twenty-eighth day of the eighth month, first year of Kōan, Tsuchinoe-Tora (1278).

Samādhi of the Treasury of Luminosity (End of main text)

It has been said of old: "Causes, conditions, and the right time are silently yet clearly manifest." Recalling this, our Master Zō first expounded it—this was the cause. That this old teacher (referring to Hōmenzan who received it) fortunately obtained it—this was the condition. That it waited until now, half a millennium later—this was the right time. Therefore, that it is carved on blocks and disseminated throughout the land—is this not "silently yet clearly manifest"? (I, the unworthy one) overflowing with gratitude, respectfully append these humble words thus.

Maintained in the third year of Meiwa, Hinoe-Inu (1766), eighth month, twenty-eighth day.

Respectfully written by Genryō, a late student of Eikeiji in Bungo Province.

Previously, on the occasion of Master Zō’s six-hundredth distant death anniversary, I offered this one volume of the Samādhi of the Treasury of Luminosity which he showed, and appended a vulgar verse. Now, informed that the re-carving is complete, I record it at the end of this volume.

Six hundred years ago, a worn-out staff,

Swallowed level the seas and mountains coiled beyond.

Reed flowers, bright moon, autumn wind refreshing;

Shadows move in the cold pool, a single sphere of the King.

Time: Meiji 12th year (1879), mid-sixth month.

Respectfully offered in homage by the former Butsutoku (Ken’an).

 

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