TREELEAF PODCAST

[Bion]

Hello everyone

Now that we´re done with the Vimalakirti Sutra series, we continue posting new Treeleaf Podcast episodes in this thread. Please make sure to subscribe here or check in for monthly updates.

🙏🏼 Sat Today lah

[Tairin]

Tairin
Sat today and lah

[Bion]

Treeleaf Podcast July 2022 Episode

NEW TREELEAF PODCAST EPISODE AVAILABLE

The July 2022 Zazenkai talk episode, on the teaching of 'Dharma Position', is now available
HERE

Jundo says:

Today's talk is on a seemingly arcane bit of Buddhist Teachings, positioned well to aid us in living. I posted elsewhere today:

"Dogen developed the Tendai and Lotus Sutra view of the "Dharma Moment" ("dharma" here meaning something like "event" or "happening" or "phenomenon"), each "fully exerting" as itself. The things and events of this world and our life, from the stars to smallest blade of grass or atom, all the changes and happenings of our life, are each a "Dharma Moment" in its own "Dharma Position" into which all space and time and Buddha pours and "comes to life" as that thing or moment. The result is that (together with the usual Mahayana Buddhist teaching that all the separate "selves" and things and happenings of this world are like dreams that are swept away in a vision of their "emptiness" of separate selfness), the whole of reality is reaffirmed and blossoming as each self and thing and moment ... which is thus each and all made sacred, each thing or moment now known as boundless and complete, as real as real can be, encountered as just the whole of this life and world happening, each timeless yet just this moment of its happening, each Buddha and each a shining jewel in its way that fully contains the "Whole Thing," the "Whole Catastrophe" that is our world.

In other words, you have had some happenings in this world (now, as in Buddha's time or Dogen's time), some ups and downs, welcome or unwelcome, happy or so sad this week ... each Buddha, each Sacred, each Whole.

...

But ... although each problem in this world can be honored and bowed to as a sacred jewel, whole and complete, just as it is ...

... that does not stop us in any way from getting busy to fix the problems that we can, stopping the wars, fighting the diseases, ending poverty, etc. etc. etc.

We bow to each, honor each, see each as the whole world happening ... then get busy to fix what we can.¨

Dharma Position is mentioned in the Lotus Sutra, "The Dharmas Dwell in their Dharma Position"(shown in the calligraphy below). It is an important teaching of Japanese Tendai Buddhism, from which Master Dogen first came, and seems to have been cherished by Dogen in his Zen teaching as well. An historian of Tendai (J. Stone) describes it as "meaning that the particular spatiotemporal events constituting a given moment are seen as the total manifestation of nondual reality." A famous Tendai teaching states, "The defilements and samsara, bodhi and nirvana, all [abide] in their inherent dharma position."

Often, in Buddhism, it is thought that the phenomena of this material world are false, like a dream or mirage, when known in Emptiness. They might be compared to the optical illusion of seeing flowers floating in the Sky. However, Dogen said that the fake flowers in the sky are also real as our dream, a real dream:

¨[Those who misunderstand the Buddha's message] say, “the sky originally has no flowers.” How pitiful, that such types know nothing of the occasion, from beginning to end, of the sky flower spoken of by the Tathagata. ... they do not know that the vessel world “abides in its dharma position” because of the dharmas. They hold the view only that the dharmas exist because of the vessel world. (SZTP - Kuge)"

In Sansuikyo, Dogen writes of mountains and waters, but could also mean any moment or things or happening in the world (Bielefeldt/Tanahashi/Nishijima):

"These mountains and rivers of the present are the actualization of the word of the ancient Buddhas (are the actualization of the ancient buddha way). Each, abiding in (its own) dharma state (dharma position), completely fulfills its virtues (realizes completeness, each realizing ultimate virtue). Because they are the state prior to the kalpa of emptiness (before the beginning of time, before the sprouting of creation), they are living in the present. Because they are the self before the germination of any subtle sign (even before form arose), they are liberated in their actualization (emancipation realization, they are real liberation)."

Josho Pat Phelan describes it this way:

"Dogen taught that each thing, when it is completely and fully what it is, when it "attains its self," it manifests the absolute. ... Dogen’s understanding of dharma position is that it respects the uniqueness and individual characteristics of each thing while, at the same time, recognizing its inherent emptiness, which is the same for everything. Again, sometimes this is referred to as the intersection of the horizontal and vertical or the merging of difference and unity. Horizontal refers to the boundless, empty nature that characterizes all things. Again, this is to experience everything as Buddha, and maybe the way everything is experienced by Buddha. Whereas vertical refers to each thing’s individual features and uniqueness, which is expressed through its particular function. The ideal in Zen is to be able to move freely between these two perspectives. (http://www.chzc.org/pat66.htm)"

In Moon in a Dewdrop, Kaz Tanahashi states, "The dharma position or state of being itself (hoi) at each moment ... carries entire time."

In several writings by Dogen, "life/birth" is said to occupy its own Dharma Position, and death occupies its own Dharma Position. For example, in Genjo Koan, Dogen writes, "Life is a position in time; death is also a position in time. This is like winter and spring. We don’t think that winter becomes spring, and we don’t say that spring becomes summer." In a memorial to Dogen's deceased friend and teacher, Myozen, Dogen offered this teaching:

" Here is a story. An ancient Buddha said, “Our body received birth from the formless, just like conjured shapes and images. The body and consciousness of phantoms originally do not exist. Actions leading to punishment and fortune are both empty, not abiding anywhere.” The teacher Dogen said: Put aside for now receiving birth. What is the meaning of this formlessness? Do you want to hear it? This Dharma abides in its dharma position, and the form of the world constantly abides. This is the principle that only a buddha together with a buddha can thoroughly fathom. ... Eihei-koroku 7-504]"

Taigen Leighton comments on ...

"Dogen’s frequent teaching about abiding in, or totally exerting [Gujin - Gu 窮 means “to penetrate thoroughly or completely,” and jin 功 is “to exhaust completely with nothing lacking”], one’s own Dharma position (ho-i), which is the totality of the present circumstances, including the multiplicity of effects of previous causes and conditions ... Dogen often emphasizes ordinary, everyday reality, such as the activities of daily monastic practice, as the locus of awakening and of the sacred, and the importance of not seeking liberation outside of the grounding of immediate everyday circumstances."

"The Dharmas Dwell in their Dharma Position" [是法住法位] by Ishikawa Sodo, a noted Soto Zen priest of the 19th Century

🙏🏼 Sat Today lah

[Bion]

Treeleaf Podcast August 2022 Episode Available

NEW TREELEAF PODCAST EPISODE AVAILABLE


The August 2022 Zazenkai talk episode, on ''Sankon Zazen Setsu: Three Kinds of Zazen Practitioners' by Keizan Zenji, is now available
HERE

Jundo says, in the original post :

Our chat this month is on the Three Kinds of Zazen Practitioners by Keizan Jokin Zenji:

~~~~~~~~~

Sankon Zazen Setsu

The [natural] person whose zazen is of the most profound type has no interest in why the Buddhas appeared in this present world. Such a one doesn't speculate about truths which cannot even be transmitted by the Buddhas and Ancestors. She doesn't doctrinalize about [teachings such as] "all things are the expression of the self" for she is beyond "enlightenment" and "delusion". Since her views never fall into dualistic angles, nothing obstructs her, even when distinctions appear. She just eats when she is hungry. She just sleeps when she is tired.

The person whose zazen is of a medium type forsakes all things and cuts off all [worldly] relations. Throughout the entire day she is never idle and so every moment of life, every breath, is practice of the Dharma. Or else she might concentrate on a koan, eyes fixed, her view in one place such as the tip of the nose. Considerations of life and death, going and staying, are not seen on her face. The mind of discrimination can never see into the deepest unchanging truth, nor can it understand the Buddhamind. Since there is no dualistic thoughts, she is enlightened. From the far past up to right now, wisdom is always brillliant, clear, shining. The whole universe throughout the ten directions is illuminated suddenly from her brow, all things are seen in detail within her body.

The person whose zazen is just ordinary [JUNDO: yet anything but ordinary!] views all things [boundlessly] from all sides and frees herself from good and bad conditions. The mind naturally expresses the Actual Nature of all the Buddhas because Buddha rests right where your own feet rest. Thus wrong action does not arise. The hands are held in Reality mudra and do not hold onto any scriptures. The mouth is tightly closed, as if the lips were sealed, and no word of doctrine is spoken. The eyes are neither wide open nor shut. Nothing is ever seen from the point of view of fragmentation and good and evil words are left unheard. The nose [in equanimity] doesn't choose one smell as good, another as bad. The body is not propped up and all delusion is ended. Since delusion does not disturb the mind, [in this equanimity] sorrow and joy both drops away. Shaped just like a wooden carving of the Buddha, both the substance and the form are true. Worldly thoughts might arise [during Zazen] but they do not disturb because the mind is a bright mirror with no trace of shadows.

The Precepts arise naturally from zazen whether they are the five, eight, the Great Bodhisattva Precepts, the monastic Precepts, the three thousand rules of deportment, the eighty thousand Teachings, or the supreme Dharma of the Buddhas and Awakened Ancestors. No practice whatsover can be measured against zazen.

Should only one merit be gained from the practice of zazen, it is vaster than the construction of a hundred, a thousand or a limitless number of monasteries. Practice Zazen, just sitting ceaselessly. Doing so we are liberated from birth and death and realise our own hidden Buddhanature.

In perfect ease go, stay, sit and lie down. Seeing, hearing, understanding and knowing are all the natural display of the Actual Nature. From first to last, mind is mind, beyond any arguments about knowledge and ignorance. Just do zazen with all of who and what you are. Never stray from it or lose it.
[Anzan & Yasuda Translation, with small adjustments incorporating Masunaga and Kennett]

~~~~~~~

For a few more comments by me, Jundo, on this:

https://www.treeleaf.org/forums/show...l=1#post308460

🙏🏼 Sat Today lah

[Bion]

Treeleaf Podcast

NEW TREELEAF PODCAST EPISODE AVAILABLE

The September 2022 Zazenkai talk episode, in Special Celebration and Welcome of the Commencement of our 2022 ANGO & JUKAI Season, is now available HERE

For Today's Talk, to Commence our Jukai & Ango Season .... Redemption, Icchantikas and 'Broken Ladles'

A Soto Teacher in Australia, Hogen Daido Yamahata, has a little book with some very wise, often truly astonishing quotes (https://terebess.hu/zen/mesterek/hogen.html) :

We are born anew only when we accept this actual world which is so miserable, imperfect, and rotten as the most perfect, irreplaceable, and infinite one.
...

I find infinite meaning in hunger and thirst, the shedding of blood and tears, sorrow and joy, birth and death, disease and old age. A world without any problems or suffering or contradictions is as dead as a world made of vinyl and plastics which neither change their forms nor decompose in the ground.
...

As the inevitable product of our ego, we now have wars, tragedies, precision instruments, political strategies, pollutions, multi-national corporations, and so on. This is the human world as it is.

In such a world we shed our blood and tears, often against our will. In such a world our life is unfolding itself perfectly. Thus we practice the Great Way.
...

I am sure that falling down into the karmic way is also meaningful for our lives. In order to wake up to our ultimate reality, we need first to lose our awareness of it. In order to find our true home, we must first travel the world. If we had continued to live in paradise forever, we would never have recognized the miracle of our life.
...

You attempt to be better. In fact, there is no such thing as "better".
...

I maintain that your present imperfect state is much much better and more full of grace than the perfect state you intend to achieve in the future. Our lives, as we are practising now, are better than anything we will gain in the future. Therefore, you should switch the centre of your being and your whole attention from your dreams of the future, and instead have your awareness on Here Now.
...

I wonder why we are always avoiding and running away from the real purpose of life. I think is because of our anticipatory nature, a dream of something else, something better, than what one already is. This dream arises from our attachment to the ego. So we continue to roam about, motivated by our unconscious fixed idea that we dislike ourselves as we are.
...

Rain or shine, good or bad, hopeful or hopeless, satisfying or unsatisfying; we must give up such poor judgements of ourselves. Please, just sit and sit and sit. Do not have any satisfaction or dissatisfaction. Just do it without any consideration for the effect.

In traditional Mahayana Buddhism, a great debate occurred about whether there existed human beings who are Icchantika, lacking Buddha Nature, never to become Buddhas, without possibility of redemption. Master Dogen seems not to have subscribed to the idea Dogen, and in fact, may have celebrated our imperfection and the impossibility of redemption as the very place of our perfect liberation and ultimate redemption.

In Genjo Koan, Dogen writes:

Those who have great realization of delusion are buddhas; those who are greatly deluded about realization are sentient beings. Further, there are those who continue realizing beyond realization, who are in delusion throughout delusion. ... When dharma does not fill your whole body and mind, you think it is already sufficient. When dharma fills your body and mind, you understand that something is missing. [Tanahashi]

In a section of Shobogenzo entitled Butsukojoji (Continuous development beyond Buddha)

Master Koboku [] once said to an assembly of monks, “ ... O good Zen students! What is continuous development beyond Buddha? A single family has one child but he is lacking the six sense organs and missing the seven forms of consciousness. Such persons are called icchantika, beings who lack the seed of Buddha-nature. When they meet Buddha, they kill Buddha; when they meet an Ancestor they kill that Ancestor. Heaven refuses to accept them and even hell provides no gate for them to enter. Do any of you here have any idea of such people?” He went on, “That kind of person is dull-witted, always in a daze, and babbles foolishly in his sleep.”

[But Dogen comments:] “Lacking six sense organs” means exchanging the pupils with the fruit of the Bodhi tree, the nostrils with hollow bamboo, and the skull with an excrement spatula. What is the principle of “exchanging”? It means a lack of the six sense organs. Since there is a lack of the six sense organs, we can pass through the blacksmith’s furnace as a metal Buddha, emerge from the ocean as a clay Buddha, and rise from the flames as a wooden Buddha.

[This references a poem by Master Joshu:

A wood Buddha does not pass through fire

A golden Buddha does not pass through the furnace

A clay Buddha does not pass through water

A true Buddha sits in silence. ]

What is “missing the seven kinds of consciousness” like? It is like a broken ladle. They kill Buddha when they meet Buddha, because when they meet Buddha they kill Buddha. If they try to enter heaven, heaven will be broken; if they move toward hell, hell is shattered. Whenever they meet someone they smile foolishly; they do nothing but walk around in a [dreamy] daze and talk foolishly in their sleep. This is the principle of “mountains and rivers are unique in themselves, and [the whole body of jewels and stone is smashed into a hundred bits and pieces.]” Reflect quietly on this saying of Zen Master Koboku and do not take it lightly.[NISHIYAMA, adjusted for Tanahashi and Nishijima-Cross]

Finally, a poem by Dogen on Shakyamuni Buddha's moment of Enlightenment, under the Bodhi Tree, after years of hard practice, torturing the body, seeking extreme meditative states:

After six years of bitter ascetic practice, He attained awakening in one sitting.

Glimpsing the ground and arising, how laughable! What is this broken wooden ladle?

[emoji1374] Sat Today lah

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

NEW TREELEAF PODCAST EPISODE AVAILABLE

The October 2022 Zazenkai talk episode, reflecting on Mirror Mind by Master Menzan from his Jijuyu-Zanmai, is now available HERE

Today we will reflect on the 'Mirror Mind by Master Menzan' ....

Menzan Zuihō (面山瑞方, 1683-1769) was a Japanese Sōtō Zen scholar and priest during the Tokugawa era. Menzan was the most influential Sōtō Zen writer of his time and his work continue to influence Sōtō Zen scholarship and practice today, especially regarding his interpretations and rediscovery of the works of Dōgen Zenji. Menzan was also involved in lecturing to the public and teaching laymen and laywomen meditation practice. One of his most famous works, the Buddha Samadhi (Jijuyu Zanmai) is addressed to laypeople and focuses on the teachings of Dōgen. We look at his presentation in Jijuyu Zanmai of "Mirror Mind," a lovely presentation of the mind of Zazen.

~~~~~~~~~

Practice-enlightenment beyond unen (thought) and munen (no-thought) can be compared to the function of a mirror. A mirror reflects both beautiful and ugly things without distinguishing them. This is the natural function of a mirror. But the reflection, which may be beautiful or ugly, is not the mirror itself. The reflection is just a shadow of what is in front of the mirror. If you only see the distinction between the good and evil of unen (thought) and think it is your original mind, it is the same as if you were to grasp the reflection in the mirror and think it to be the mirror itself. This is a mistake. This analogy admonishes you not to get caught up in the distraction of thoughts. And yet, if you think that munen (no-thought) is your real mind and become attached to the condition
of no-thought where neither good nor evil arises, it is the same as thinking that where no reflection exists is the mirror itself, and thus becoming attached to the backside of the mirror. If the mirror reflects nothing, it is the same as if it were a piece of stone or tile, the function of the light of the mirror is lost. This analogy admonishes you not to get caught up in dullness or muki (no good, no evil, no-thought, that which is neither good nor evil, but neutral). As you know, neither the reflection nor the backside of the mirror is the essential function of the mirror which, like that of the light, illuminates itself clearly. You must realize that the Buddha’s wisdom, like a great and perfect mirror, is far beyond the dichotomy of thought and no-thought.

For example, when you sit in zazen, if your mind does not arise and function, and if you do not see anything, hear anything, or feel any pain or itchiness, you just stagnate in emptiness. On the contrary, if you see or hear something outside and think of it, or feel pain or itchiness, you just stagnate in the distraction caused by the dichotomy of subject and object. Both conditions are limited by delusory thoughts. Therefore, the Third Ancestor (Master Sengcan in the Xinxin Ming) said, “Neither follow after objects, nor dwell in emptiness.” You must study this point closely and understand clearly. Just illuminating color, shape and
sound, etc., and not adding any discrimination, is the Buddha’s wisdom.

The analogy of the mirror, however, is not perfect. Generally, we use analogies for making it easier to grasp reality by comparing it to something similar, because we are unable to show reality itself directly. You should understand that analogies are useful as far as they go, but that they do not show reality as a whole. For example, when you are asked what the sun is like by a person who was born blind, you might show him a metal basin to enable him to understand that the shape of the sun is round and say that the sun is like this. The person may hit the basin and say, “Aha! The sun makes a good sound.” You have to be very careful not to misinterpret analogies, or you will go astray. I use the analogy of the mirror just to show the relationship among nenki (arising-mind, thought), munen (no-thought), and the light beyond thought and no-thought. This analogy cannot be applied to the other details, since the mirror and the reflections of either beauty or ugliness are separate, and reflections are caused by the objects in front of the mirror. But, when our mind arises, good, evil, hatred, love whatever, are not separate from our own mind. Nothing comes from outside. The original light and our thoughts are not two. This is why I said that the analogy of the mirror was not perfect.

~~~~

We must closely examine the so-called human mind. The human mind manifests as anger, ignorance, or greed. These three poisonous minds may be divided into good and evil. When they work in evil ways, anger brings about hell, ignorance brings about the realm of animals, and greed brings about the realm of hungry ghosts. ... When the mind does not function, the condition is known as muki (neutral). If you are attached to this condition, you will leave these three worlds or six realms of transmigration, and become a non-Buddhist or a Hinayana practitioner. You will never be able to attain buddhahood. This is because the attitudes of such people are all limited by the emotions and thoughts of illusory mind.

The one-mind which manifests either as unen (thought) or munen (no-thought: -not good, not evil) must be something which is beyond these conditions. It must be the light which illuminates everywhere and is never clouded. As soon as you become clearly aware of this light, you will be released from the limitation of delusory thoughts, and the Buddha’s wisdom will be realized. This is called nehanmyo--shin (the marvelous mind in Nirvana). This is nothing other than jijuyu--zanmai. Shakyamuni’s six years of sitting, Bodhidharma’s nine years of facing the wall, (Dogen's Teacher) Zen master Tendo-Nyojo' ’s Shikantaza; all are examples of the practice-enlightenment of this samadhi.

By the way, if you would like more mirror reflections, Tricycle published some of my reflections recently ...

Mind as Mirror
The mirror’s light and clarity holds and reflects the shapes of whatever comes.
By Jundo Cohen

https://tricycle.org/article/mind-as-mirror-zazen/

also available here:
https://www.treeleaf.org/forums/show...Mind-as-Mirror

🙏🏼 Sat Today lah

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

NEW TREELEAF PODCAST EPISODE AVAILABLE

The November 2022 Zazenkai talk episode, reflecting on Master Keizan's "Middle Way, Beyond Hope to Attain" and "No Entering, No Emerging Samadhi", is now available HERE

Jundo says:

Today's Talk is based on two recent essays by me, looking at Master Keizan's take on Shikantaza and Samadhi as presented in his Denkoroku. Here are a few excerpts:

Keizan's Zazen of the Middle Way, Beyond Hope to Attain

https://www.treeleaf.org/forums/showthread.php?20834-Keizan-s-Zazen-of-the-Middle-Way-Beyond-Hope-to-Attain

Keizan’s No Entering, No Emerging Samadhi

https://www.treeleaf.org/forums/showthread.php?20853-Keizan%C2%92s-No-Entering-No-Emerging-Samadhi

🙏🏼 Sat Today lah

[Risho]

Thank you

gassho

risho
-stlah

[Bion]

Treeleaf Podcast

NEW TREELEAF PODCAST EPISODE AVAILABLE

This month's podcast episode comes from our Rohatsu retreat and it includes all the Dharma talks given during our 'ALWAYS AT HOME'
Two Day 'ALL ONLINE' ROHATSU, by Revs. Kokuu, Koushi, Nengei, Onkai and Jinkan, on the topic of Menzan Zuiho Osho's "Jijuyu Zanmai". The episode is available HERE
The talks are also available as standalone videos now on our YouTube channel, HERE

Our Dharma Talks this time will feature Rev. Kokuu and Rev. Jinkan, presenting their first Teachings upon and in celebration of their Dharma Transmission in our Lineage.

Other Talks will feature our newest ordained priests, Koushi, Onkai and Nengei, as their "debut" offering of a Talk to our Sangha (Please welcome and encourage them.)

Each priest has their own personality and perspective on life and these Teachings, so it is always rewarding to hear and learn from their individuals insights and ways. Each will present their introduction to the following traditional Teachings, and will reveal this ancient wisdom in connection with our current and complicated life and times today.

The text which will be the theme of our various Dharma Talks during this retreat will be below (please check back before the Retreat to print a copy)

~ ~ ~

Readings for Talks are based on passages from Menzan Zuiho Osho's Jijuyu-zanmai (自受用三昧 - "The Self-Receiving-Employing Samadhi") Note that while 自受用 literally means "self-receiving-employing," and as a compound, 受用 means something more like "the samadhi of the self enjoying what is received."

Menzan Zuihō (面山瑞方 1683-1769) was a Japanese Sōtō Zen scholar and abbot of the Zenjo-ji and Kuin-ji temples active during the Tokugawa era. Born in Ueki, Kyushu, Menzan was the most influential Sōtō Zen writer of his time and his work continue to influence Sōtō Zen scholarship and practice today. Menzan's scholarship was part of the Tokugawa movement of returning to original historical sources to revitalize Zen (復古. "fukko" - "return to the old"), especially the works of Dōgen Zenji. Before Menzan the works of Dōgen were not widely studied or put into practice, he helped revitalize the Sōtō school by analyzing and building on Dogen's writings. Menzan used Dōgen to promote a reform of the Sōtō sect, which included reforming the monastic code and meditation practice. Due to Menzan's efforts, Dōgen studies now occupies a central position in Sōtō Zen thought. Menzan wrote to advocate the use of the old Song dynasty monk's hall system, in which monks ate, slept, and meditated in one large monk's hall, rather than in separate rooms as was commonly practiced in Japan at the time. Menzan was the most prolific Sōtō zen scholar, having written over a hundred titles of detailed scholarship on monastic regulations, precepts, ordination, dharma transmission and philology. Menzan was also involved in lecturing to the public and teaching laymen and laywomen meditation practice. One of his most famous works, the Buddha Samadhi (Jijuyu Zanmai) is addressed to laypeople and focuses on the teachings of Dōgen.

The full text of Menzan's Jijuyu-Zanmai is here (RTF file, Okumura Roshi Translation): https://terebess.hu/zen/JijuyuZanmai.rtf

Unit 1-3 - Kokuu:

The teachings of the Tathagata found in the various sutras have been classified as sudden and gradual, provisional and direct. These teachings contain various types of preaching since they were given according to the qualities of the people the Buddha taught. The true enlightenment of the Tathagata is not manifested directly in these sutras, since they are provisional teachings. Although the Buddha expressed his true mind in some Mahayana sutras, in many cases, the true teachings are no longer true because the commentators of those sutras and commentaries interpreted them with their ordinary discriminating minds and intellectual understanding. That is why it is said in ... the Ryógakyó [Lankavatara-sutra] it is said that the Buddha did not speak even one word during the forty-nine years he taught. From this, it should be clear that the true enlightenment of the Tathagata can never be grasped by words or by discrimination, nor by the illusory mind of ordinary human beings.

When the Buddha was on Mount Ryóju [Vulture Peak] with his one million students, he picked up a flower and blinked, and the Venerable Mahakasyapa smiled. At that time, the Tathagata said to the assembly, "I transmit the shobogenzo nehanmyóshin (the store-house of the true dharma-eye, the incomparable life in Nirvana) to Mahakasyapa." This nehanmyoshin is the Tathagata's true enlightenment which preceeds language, discrimination, and illusory mind. This is also called the Jijuyu-zanmai which has been transmitted for fifty-one generations from [the Buddha] to Bodhidharma in India, down through the Sixth Ancestor, Eno (Huineng) in China, and to Eihei Dógen in Japan. The simultaneous practice-enlightenment of this samadhi is nothing other than kekkafuza (full-lotus sitting) which we practice today. ...

Tentatively, this samadhi is called zazen [seated Dhyana] ... [but that is because] people who did not understand that what he was practicing was Jijuyu-zanmai [because] the posture of his practice was similar to that of the dhyana of the four stages and samadhi of the eight stages described by the Buddhist scholars of the time. …

Unit 1-5 - Koushi:

[S]ome hurry on their way to gain enlightenment by wrestling with koans. Some struggle within themselves, searching for the [ultimate] subject that sees and hears. Some try to rid themselves of their delusory thoughts in order to reach a pleasant place of no-mind, no-thought. Many other methods of practicing zazen were advocated by various teachers in the Song, Yuan, and Ming dynasties in China. But, it appears that fewer than one in a hundred knew the true samadhi transmitted by the Buddhas and Patriarchs.

Koan practice started in Song dynasty China. There was no such practice during the time of Bodhidharma or Eno, the Sixth Patriarch. … It was established by and based on the biased ideas of the masters of the Song dynasty. … Searching for the subject that sees and hears is also useless. The harder you look for the subject, the more you will tire of wastefully struggling, since what is seeking and what is being sought cannot be separated. Understand that your eyes cannot see themselves. Arousing the mind to eliminate illusory thoughts is like pouring oil on a fire to extinguish it. The fire will blaze with increased strength. …

… Those teachers in medieval times (Song dynasty China) thought that we are all deluded and that if we practice zazen, we could gain enlightenment as a result of the power accumulated by zazen practice. They also thought that after gaining enlightenment, there would be no further need to practice zazen. They compared it to a boat which is no longer necessary once the other shore is reached.
People in the present day often practice zazen in this manner. … They aspire to rid themselves of delusions and to gain enlightenment; to eliminate illusory thoughts and to obtain the truth. This is nothing but creating the karma of acceptance and rejection. Such an attitude is just another form of dualism, in that one escapes from one thing and chases after another. … In the last several hundred years, a great many have adhered to this attitude, both in China and Japan. All mistake a broken piece of tile for gold ...

Unit 1-7 - Nengei:

Now I will explain in detail the way to clarify and rely on this samadhi. This is done simply by not clouding the light of your [True] Self. When the light of the [True] Self is clear, you follow neither konchin (dullness) nor sanran (distraction). The Third Patriarch said, "When the cloudless light illuminates itself, there is no need to make mental struggle, there is no waste of energy." This is the vital point of the practice and enlightenment of this samadhi. "The cloudless light illuminates itself" means the light of the Self shines brightly. "Not to make mental struggle" means not to add the illusory mind's discrimination to the reality. When you make mental struggle, the light becomes illusory mind and brightness becomes darkness. If you do not make mental struggle, the darkness itself becomes the Self illumination of the light. ... [Then, for example] it is like the light of the sun or the moon illuminating everything-mountains and rivers, human beings and dogs, etc. equally, without differentiation or evaluation. Also, a mirror reflects everything without bothering to discriminate. …

Mumyo (fundamental delusion) is called illusory mind. ... It is our discriminating mind which obstinately clings to body, mind, the world, and all things, as being the way we have perceived and recognized them until now. For example, although something good is not always good, we hold stubbornly to what we think is good. Something evil is not always evil, yet we become attached to our own judgement and make it a preconception. Even if you think something is good, others may think it is evil. ... [F]undamentally such judgements merely accord with illusory mind which manifests itself in the form of one's own knowledge, views, and experiences. This is true not only of our judgements about good and evil, but also our views about being and non-being, hatred and love» etc. ... All these differentiations regarding all existence arise from illusory mind. ...

... Originally, all beings are outside of illusory mind and are beyond evaluation or differentiation. You must realize this clearly and without any doubt.

Unit 2-3 - Onkai:

The one-mind which manifests either as unen (thought) or munen (no-thought-no good, no evil) must be something which is beyond these conditions. It must be the light which illuminates everywhere and is never clouded. As soon as you become clearly aware of this light, you will be released from the limitation of delusory thoughts, and the Buddha's wisdom will be realized. This is called nehanmyo- shin (the marvelous mind in Nirvana). This is nothing other than jijuyu-zanmai. ... Practice-enlightenment beyond unen and munen can be compared to the function of a mirror. A mirror reflects both beautiful and ugly things without distinguishing them. This is the natural function of a mirror. But the reflection, which may be beautiful or ugly, is not the mirror itself. The reflection is just a shadow of what is in front of the mirror.

… if you think that munen (no-thought) is your real mind and become attached to the condition of no-thought where neither good nor evil arises, it is the same as thinking that where no reflection exists is the mirror itself, and thus becoming attached to the back¬side of the mirror. If the mirror reflects nothing, it is the same as it were a piece of stone or tile, the function of the light of the mirror is lost. This analogy admonishes you not to get caught up in dullness or muki (no good, no evil, no-thought). As you know, neither the reflection nor the backside of the mirror is the essential function of the mirror which, like that of the light, illuminates itself clearly. You must realize that the Buddha's wisdom, like a great and perfect mirror, is far beyond the dichotomy of thought and no-thought. For example, when you sit zazen, if your mind does not arise and function, and if you do not see anything, hear anything, or feel any pain or itchiness, you just stagnate in emptiness. On the contrary, if you see or hear something outside and think of it, or feel [and become attached to] pain or itchiness, you just stagnate in the distraction caused by the dichotomy of subject and object. Both conditions are limited by delusory thoughts. Therefore, the Third Patriarch said, "Neither follow after objects, nor dwell in emptiness.

Unit 2-5 - Jinkan:

At this point, we must understand thoroughly that body, mind, and the world (time and space) are all one. Only if illusory mind is dropped off, will body, mind and world not be separate from one another. Fundamentally, there is only one universal dharma world in which all things permeate each other. …

Therefore, when you emit the original light which is beyond the dimension of thought and illuminate illusory mind, then body, mind, and the world becomes the Vairocana Tathagata. This is the meaning behind the saying, "When the light quietly illuminates the whole universe, ordinary beings, and all other living beings are just one family."

The original face of body, mind, and the world is beyond any definition derived from thought and discrimination such as being destroyed, not being destroyed, following or transcending the principle of appearance and disappearance, etc..

For this reason, when everything is clearly illuminated by the light of the Buddha's awareness beyond thought and discrimination, and when body, mind and the world (mountains, rivers, and the great earth) are not considered as existing separately, there is no distinction between inside and outside (subject and object). There is no separation whatever between body, mind, and the world. It is like air mixed with air, or water mixed with water.

There is an old saying which expresses this same meaning. "If one truly realizes the mind, there is not one inch of extra land on the great earth." We can equally say that if one truly realizes the earth, there will not be an inch of thought in our mind. That is why Shakyamuni, on attaining the Way, said, "The earth, living beings, and non-living-beings and I have all attained the Way at the same time." This also expresses the reality of body, mind, and the world being just one.

Menzan Zuihō (面山瑞方, 1683–1769)

[emoji1374] Sat Today lah

[Shinshi]

Thank you Bion!

Gassho, Shinshi

SaT-LaH

[Koushi]

Thank you Bion

Gassho,
Koushi
STLaH

[Kiri]

Thank you Bion! Is the Trealeaf podcast available on Spotify or is it only on Podbean?

Gassho, Kiri
Sat

[Meian]

Thank you Bion! Is the Trealeaf podcast available on Spotify or is it only on Podbean?

Gassho, Kiri
Sat

Hi Kiri,

https://open.spotify.com/show/6SHDZV0bjS22rBWyNoVrYV?si=qraDIalvTVCFnOUF81G_bA&utm_source=copy-link

It is on Spotify also.

[emoji120][emoji120][emoji120] stlh

Sent from my SM-G975U using Tapatalk

[Kiri]

Hey Meian!

So this is The Zen of Everything Podcast. Put it doesn't include the Treeleaf Podcast episodes, right? Am I missing something?

Gassho, Kiri

[Bion]

Hey Meian!

So this is The Zen of Everything Podcast. Put it doesn't include the Treeleaf Podcast episodes, right? Am I missing something?

Gassho, Kiri

Hi Kiri. It is not yet available on Spotify. It is on Apple Podcasts though.. [emoji3526]

[emoji1374] Sat today lah