Found this article which I think is well written. Thusness
thinks it is very good and told me to post this in our blog as it
is very important.
Jump to Comments
Most Zen
masters. the ancient as well as the present, are quite reluctant to
describe or explain the experience of awakening (satori in
Japanese, wu in Chinese) since explanations may create clinging to
images and words of what a satori is, hence being a barrier to
enlightenment. Moreover explanations and analysis won’t give the
slightest insight into how a satori is experienced since it is
beyond words.
However they
are some concepts, stanzas and poems which give at least some
indications of what kind of nature the satori experience
has.
The
Japanese Zen master Bassui Tokusho, whose teachings are not only
exceptional pure and deep but actually among the best explanatory
Zen teachings due to his eloquent and poetic style has a somewhat
clear description of what the experience of a satori is.
Normally,
explaining Zen always somehow destroys the no-meaning of Zen, but
Bassui really tackles the difficult task of conveying insight into
the corners of satori via his exegesis. In some ways he resembles
Zen master Hui-neng as regards clarity and simplicity but combines
the clarity of Hui-neng with a living and poetic style of
teaching.
Bassui also
demonstrates how Zen masters consequently modify more or less
philosophical Mahayana doctrines into pure phenomenology, that is
to say, into the concept of Mind. Bassui transforms the
philosophical notion of the “supernatural powers of the Buddha”
into a Zen description of the illumination of satori, since the
core of Zen is the Trikaya, intuitive knowledge or Mind not ideas
of external of powers.
A
formidable mondo from Joshu points to Zen’s rejection of external,
idealistic doctrines about supernatural powers; it goes like
this:
A monk
asked, “T ‘a-erh San-tsang (Daiji Sanzo) tried to find the Natural
Teacher three times, but couldn’t see him. It is not clear to me,
where was the Natural Teacher?”
The master
said, “In Sang-tsang’s nose”
Note
T
‘a-erh San-tsang was a monk who had come from India and was
proficient in the three classes of scriptures (San-tsang) and
reputed to have the power to read minds. Though he went to visit
Nan-yang Hui-chung (Nanyo Echo), the National Teacher, he couldn’t
penetrate his mind.
Comment
A person
penetrating the mind of another is of cause an impossibility. The
idea goes totally against Zen since it is a dual construction.There
are no individual minds in Zen, hence it is not possible for
San-tsang to carry out this mind-reading. Nan-yang Hui-chung
however, knows how to do it since he knows that his own original
mind is the same as the original mind of San-tsang because there is
only One Mind.
To
understand the logic of the “Mind reading” of the National Teacher
one must recognize (realize) what Mind is:
1. First
one has to grasp what emptiness is. It is not “emptiness”. True
emptiness is not an idea but “not a thing”. This is demonstrated by
the Zen masters through for instance twisting the nose of a monk.
This is realizing emptiness, not talking about it, since
there is nothing between the master and the monk.
2. This
“not a thing” between the master and the monk conveys a
directly experience of what-is, namely the nose as
form, not as a nose. This is realizing
what-is since the nose is what-is in the moment. The nose is thus
realized intuitively not talked about.
3. The pain
of the nose is the function of the nose. The nose is realized
through its function. This is realization of flow or change. The
main point is that realizing the nose is realizing its “aliveness”,
that is, its pain, its smelling ability, its joy, its
dissatisfaction, its expectations etc. This is realizing
the Mind of the nose and hence one’s OWN mind.
Thus
realizing emptiness, form and function of what-is in a flash is
satori since it is beyond words. It is:
Earth,
mountains, rivers – hidden in this nothingness.
In this nothingness – earth, mountains, rivers revealed.
Spring flowers, winter snows:
There’s no being or non-being, nor denial itself.
-
Saisho (circa 1490) Zen Poetry: Let the Spring Breeze Enter, p.32
Translated by Lucien Stryk and Takashi
Ikemoto
Note on the
Poem
L1.
emptiness
L2.form
L.3 function
L.4.satori
What Joshu
points to is that since we all share this Mind, having realized
one’s nose is the realization of any other nose. The National
Teacher is “In Sang-tsang’s nose” because he knows the Mind of
Sang-tsang. Neither Sang-tsang nor the National Teachers have
supernatural powers. What they have is the illuminating Buddha-mind
but only the National Teacher knows it. He is the true
“mind-reader”.
Dogen is
eminent as a interpreter of awakening, since he is incredible
gifted both as a Zen master but also as a poet. All his poems are
Mind-poems which, through his use of the Zen concept of
differentiation (wu-shieh in Chinese), convey pointers to
enlightenment. Many see Dogen as a philosopher but he is actually
not a philosopher, he is a One-Vehicle Dharma teacher and poet
pointing to the One Mind. Not a word of Dogen is outside Mind,
since he is a Zen Buddhist and his writings aim at strengthening
our intuition not our concepts as he formulates it here:
When you
investigate the flowing of a handful of water and the non-flowing
of it, full mastery of all things is immediately
present.
What Dogen
says is actually a pointer to satori since he points to the
Nirmanakaya (flowing) within the Dharmakaya (non-flowing) and the
energy or spirituality within this moving/not-moving. This
within-ness, is the Sambogakaya, the creative potential, which
awakens water either to flow or not to flow.
It is also
expressed here in this little mondo:
A monk
asked, “What is the phrase that penetrates the
dharmakaya?”
Yuanmi said,
“A three-foot staff stirs the Yellow River”.
Realizing
such Buddha-functions intuitively is awakening to not only what
one’s own Mind “is” but to the Mind of everything since there is
only one Mind. There is no difference between these natural
functions and human thoughts, hence the word Mind. An experience of
such a personal and environmental unity is satori.
As for
useful concepts underpinning a more systematic interpretation of
satori, there is Buddha-mind as defined by the Trikaya. Satori is
actually a realization of Buddha-mind/Trikaya, hence it is
possible to systematize the experience which may convey a better
grasp of the nature of enlightenment. The Sixth Patriarch Hui-neng
is very clear on what the basis of a satori is. It is first and
foremost universal all-including knowledge:
“The
knowledge like a mirror is purity of nature (the
Dharmakaya,emptiness)
The
knowledge of essential quality is mind without sickness
(Sambogakaya, mind-essence)
The subtle
observing knowledge sees without effort (Prajna wisdom, no
relativity)
The
knowledge of practicalities is the same as the mirror (the
Nirmanakaya, change, function)
Five and
eight, six and seven, transform in effect and cause (relativity,
conditioning, precepts)
If you just
use names and words, there’s no reality: (names, words create
illusions)
If you do
not keep feelings on the transformation.
(detachment)
You’ll
flourish and be ever in the dragon stability”
(satori)
I have used
the above verse of Hui-neng to systematize the Dogen poems and the
short satori descriptions by Bassui to give an oversight and
insight of a satori:
Clairvoyance
Hui-neng:
“The
knowledge like a mirror is purity of nature (the
Dharmakaya,emptiness)
Dogen:
In response
to inspector Wang’s poem
Speech and
silence – absolutely the same: extremely subtle and profound.
A good remedy was prescribed a long time ago.
Piercing the sky, embracing the earth – no end to it.
An immense escarpment glowing with mysterious
light.
Bassui:
This
infinite light shines of its own accord and watches over all. It is
nothingness; it is wonder. It is silence: it illuminates. Though
forms can bee seen, one is not deluded by them. This is
CLAIRVOYENCE.
Notes on the Dogen
Poem
line 1:
Dharmakaya, emptiness
line 2: Meditation
line 3: Mind
line 4: The enlightenment of Buddha (CLAIRVOYENCE)
Clairaudience
Hui-neng
“The
knowledge like a mirror is purity of nature (the
Dharmakaya,emptiness)
Dogen
This slowly
drifting clouds are pitiful.
What dreamwalkers men become.
Awakened I hear the one true thing -
Black rain on the roof of Fukakusa Temple.
Bassui:
Buddha-nature
is pure and unstained. When sounds are heard through the ears, the
echo of vibrations is clearly discerned, and yet there is no
dependence on discriminating thoughts. This is called
CLAIRAUDIENCE.
Notes on the Dogen
Poem
l.1. Cloud
gazers
l.2. illusions
l.3. enlightenment
l.4. Nirmanakaya, pure sound of Buddha
(CLAIRAUDIENCE)
Mind-reading
Hui-neng
The
knowledge of essential quality is mind without sickness
(Sambogakaya, mind-essence)
Dogen:
Given to
courier Nan
An explosive
shout, cracks the great empty sky.
Immediately clear self-understanding.
Swallow up buddhas and ancestors of the past.
Without following other, realize complete penetration.
Bassui:
When you
clearly understand the nature of your own mind, you will realize
the oneness of the minds of the buddhas of the three worlds, the
ancestors, and ordinary people of this world, and heavenly beings
of other worlds. This is the power of MIND-READING.
Notes on the Dogen
Poem
L1. The
Nirmanakaya, change, suchness, function.
L2. The Sambogakaya Enlightenment in a flash, bliss body.
L.3. Word-less understanding of the universal mind, words of
buddhas and
ancestors forgotten: universal mind.( MIND-READING)
L. 4. liberation from any conditioning.
Prajna
Hui-neng
The subtle
observing knowledge sees without effort (Prajna wisdom, no
relativity)
Dogen:
During
Seclusion
All that’s
visible springs from causes intimate to you.
While walking, sitting, lying down, the body itself is complete
truth.
If someone asks the inner meaning of this;
“Inside the treasure of the dharma eye a single grain of
dust”.
Bassui:
When you
understand the nature of your own mind, delusions will turn into
wisdom. Because BODHI is your original inherent nature it
transcends delusions and enlightenment. You won’t exist among
saints and sinners and won’t be stained by various phenomena. This
is the power to stop deluded thoughts.(PRAJNA)
Notes on the Dogen
Poem
L1. Seeing
in suchness, relativity cut off.
L2. Activities of the Buddha. Absolute activities, not
relative.
L3.-
L4. The relative within the absolute, the absolute within the
relative. Buddha is here. Nothing outside Mind. No
Prajna without something to cut off (relativity)
Power To Fly
Through Air
Hui-neng
The
knowledge of practicality (functionality) is the same as the mirror
(the Nirmanakaya, change, function)
Dogen:
The point of
zazen, after Zen master Hongzhi
The hub of
buddha’s activity,
the turning of ancestor’s hub -
it moves along with your non-thinking
and is completed in the realm of non-emerging.
As it moves along with your non-thinking.
Its appearance is immediate.
As it is completed in the realm of nonmerging
completeness itself is realization.
If its appearance is immediate
you have no defilement.
When completeness is realization
you stay in neither the general nor the particular.
If you have immediacy without defilement
immediacy is “dropping away” with no obstacles.
Realization, neither general nor particular
is effort without desire.
Clear way all the way to the bottom;
a fish swims like a fish.
Vast sky transparent throughout;
a bird flies like a bird.
Bassui:
When you
understand the nature of your own mind, it will thoroughly light up
the dark cave of ignorance and the original natural beauty will
manifest. In an instant you will pass through the ten directions
without stopping in the blue sky. This is your inherent nature’s
true POWER TO FLY THROUGH AIR.
Notes on the Dogen
Poem
The power
or energy of Mind, Intuitively knowing the “know how”- principle of
eternal creation of momentary forms.
Knowing Past
Lives
Hui-neng
If you just
use names and words, there’s no reality: (names, words create
illusions)
If you do
not keep feelings on the transformation.
(detachment)
You’ll
flourish and be ever in the dragon stability” (dragons stability =
the stability of a buddha)
Dogen:
The Body
born before the parents
The village I finally reach
deeper than the deep mountains
indeed!
the capital
where I used to live!
Bassui:
From the
moment you realize your inherent nature, your mind will penetrate
through aeons of emptiness that precede creation through to the
endless future. Clear and independent, it will not attach to the
changing phenomena of life and death, past and future, but will
remain constant without any obstructing doubts. This is the power
of KNOWING PAST LIVES.
Notes on the Dogen
Poem
L1.
Emptiness
L1. Realization/Satori
L2. Beyond measurement
L 3. Suddenly knowing
L.4. The eternal home
L.4. Past life (all life in eternity)
Comments on Zen
and Scholarly Buddhism
To grasp
what satori means we must see all phenomena as the Trikaya, that
is, with our intuitive mind. We must see the emptiness of the
phenomena, the spirituality and the manifestation of change. Seeing
these three aspects as one in suchness, in a flash, is experiencing
or rather uniting with the universal reality which is our own
Mind.
A satori
mirrors that Mind is the world and the world is Mind. Hence, birds
flying are your own thoughts flying, the vast forest is your own
empty sitting, the cry of the heron is your own voice. The storm
arising is your own walking, the disappearance of the clouds are
your own forgotten thoughts. We are not independent from what-is.
We are no more than momentary what-is of emptiness, change and
intuitive (spiritual) energy. One could say we are situations
reflecting all other situations in the universe, different yet the
same.
Dogen
says:
Mountains do
not lack the qualities of mountains. Therefore they always abide in
ease and always walk. You should examine in detail this quality of
the mountains walking. Mountains’ walking is just like human
walking.
Comment
Mountains
walking and human walking are the same since walking is the
Nirmanakaya body of Buddha (change, flow). Mountains always move
(walk) due to the perpetual creation of reality which is the
Nirmanakaya.
For Zen,
Mind is one. There is no “holy Mind” or “secular Mind”. In a way we
all make use of Buddha-mind in our daily lives, because we don’t
analyze or interpret our thoughts and doings, we act naturally by
using our intuition or Mind. The everyday is in a way full of small
awakenings apart from we don’t notice it, hence Zen’s view of the
importance of “everyday life” which are seen as the first step
towards enlightenment. The only difference between the every day
Mind and the Satori mind is actually the depth of non-verbal
awareness as expressed by Bankei:
“If a gong
rings outside the temple, you know it’s a gong, if a drum sounds,
you know it’s a drum. Your distinguishing everything you see and
hear like this, without producing a single thought is the
marvelously illuminating dynamic function, the Buddha Mind is
unborn.”
The beauty
of Zen is it’s systematic teaching and practice of UNIVERSAL
INTUITION. Other forms of Buddhism too easily lead us away from
wordless intuitive understanding due to the emphasis on sutra
reading. Reality seems cut off when one attains a Buddhist world
view constructed by doctrines. Buddhism becomes reality, not what
it points to namely Buddha-Mind. As formulated below by Japanese
Poet and Zen master Ikkyu:
Studying
texts and stiff meditation can make
you loose your Original Mind.
A solitary tune by a fisherman, though, can be
an invaluable treasure.
Dusk rain on the river, the moon peeking in
and out of the clouds;
Elegant beyond words, he chants his songs
night after night.
And by this
mondo where inside the room is the study of scripture, far away
from what-is; a small world of abstractions.
A monk asked
Xuefeng, “Is the teaching of our ancestors the same as the
scriptural teaching or not?”
Xuefeng
said, “The thunder sounds and the earth shakes. Inside the room
nothing is heard.”
Xuefeng also
said, “Why do you go on pilgrimage?”
Comment
Why go on
pilgrimage when the mystery is right here?
It is, at
least for me, a bit puzzling how simple Zen actually is and how
complicated we tend to grasp it. In reality there are only three
aspects that must be grasped to get hold on the innocent beauty of
Zen:
1.
Emptiness
2. Realization
3.appearance
That’s it.
One can nearly see the core:
Forms
appear from emptiness through realization/spirituality and manifest
their Buddha-nature in suchness. The empty flower knows when and
how to realize and manifest itself when spring arrives. So grasping
the pain of the nose is grasping what-is.
Zen is
all-including simplicity with just three Trikaya aspects that is,
the body of Buddha. If Zen didn’t had this simplicity, knowing by
intuition would be impossible. This all-including approach actually
generates Zen phrases very easily. Here are some heuretic
examples.( I’m not trying to be a poet)
The pain of
the nose, are the songs of the birds, the sound of the pines and
the walking of the mountains.(the function of Buddha).
Sitting is
the empty sky, the stillness of the forest and the quite bird.( the
emptiness of Buddha)
The
mountain dances, the river sings and the pines bow, the clouds are
painting the vast sky. (the bliss of Buddha, joyful
energy)
ZenFrog
(ZenHsin)
Visit
ZenHsin Site
Haiku
A Collection of Haiku
Poems
Krishnamurti
The iconoclastic
writings of Krishnamurti
Mahayana
Mahayana the
philosophical foundation of Zen
Scriptures and Sutras
Scriptures and
Sutras Collection
Taoism
Taoism: the Chinese
influence
Zen Philosophy
Zen Principles
and Philosophy
Zen Poems
Collection of Zen
Poems
Zen Teachings
Zen Teachings,
Koans and Zazen
Glossary
Zen
Glossary
Home
ZenHsin Home
Image
source
English: Describing the Doctrine Under a Tree, color on silk, 139 x
101.7 cm. The image was discovered at Dun Huang. Located at the
British Museum Department of Asia.
中文: 樹下說法圖 – 絹本設色 – 纵139厘米 横101.7厘米 發現在敦煌. 大英博物館
Date
8th century
Source
Zhongguo gu dai shu hua jian ding zu (中国古代书画鑑定组). 1997. Zhongguo
hui hua quan ji (中国绘画全集). Zhongguo mei shu fen lei quan ji.
Beijing: Wen wu chu ban she. Volume 1.
Author
anonymous
http://commons.wikimedia.org/wiki/File:Anonymous-Describing_the_Doctrine_Under_a_Tree.jpg
This image (or other media file) is in the public domain because
its copyright has expired.
This applies to the United States, Australia, the European Union
and those countries with a copyright term of life of the author
plus 70 years.
