What is samadhi, kensho, and satori?

[WhiteLotus]

Greetings beloved friends!

These are a couple of questions I have for the community. As I've mentioned before my knowledge about Japanese traditions and terms is limited. I will give an answer to the following questions based on what I've understood so far. Feel free to add your input or correct any misunderstanding I may have.

What is samadhi, kensho, and satori?
How do they each relate to prajna?

My answer:

Samadhi is the dharma realm, the womb of the Tathagata. Like empty space, untainted by the dust of the world. The dust of the world is the realm of phenomena, delusions, and illusions. Even these words merely point at it, yet it remains empty and pure from all ideation.

When a sentient being realizes that samadhi has no fixed form, no separate self; it is not apart from any moment of experience; they realize the unity of all things. Which is ever present throughout all of experience, phenomena, delusion, and ideation, always pure and untainted. This is called kensho.

Upon realizing the empty nature of all things, they freely live life without obstruction. What might appear as obstruction, even delusion is realized as transparent; a wave within the sea of samadhi. Realization cuts through, not by denying, but by seeing through; beyond ideation and doubts moment to moment. This is called satori.

To be clear "empty" does not mean void or non-existent or nothingness. It means that no concept or form reaches it, all concept and form arise from it, and are not separate from it. "Empty" just gives the mind no form to attach to, but as Fu Dashi tells: "Mistakenly grasping emptiness as real, the six senses remain clouded in delusion."

In my view samadhi, kensho, and satori are the source of prajna. Not grasping at phenomena simply allows one to freely and fully engage with reality as it is. As Fu Dashi tells: "Prajñā has no form or appearance, how then can it be observed through teachings?" ... "seeking prajñā is simple. Just quiet the mind of right and wrong, and naturally, great wisdom will arise."

Here is Fu Dashi's poem "Returning to the Source"

Return to the Source; birth and death are equal to nirvana.
Because the mind clings to inequality, the nature of Dharma appears to have high and low.

Return to the Source; speaking of it is easy, but moving the mind is difficult.
Prajñā has no form or appearance, how then can it be observed through teachings?

Return to the Source; seeking prajñā is simple.
Just quiet the mind of right and wrong, and naturally, great wisdom will arise.

Return to the Source; in all places, one may dwell in peace.
Nirvana and birth-and-death are the same, afflictions are none other than Bodhi.

Return to the Source; rely on insight, do not follow emotions.
The nature of Dharma neither increases nor decreases,false words only speak of gain and loss.

Return to the Source; why search any further?
If you wish for true liberation, simply turn inward and observe the mind.

Return to the Source; the nature of mind is beyond thought.
A small will cannot contain great non-action; a mustard seed holds Mount Sumeru.

Return to the Source; liberation has no boundaries.
Harmonizing with the world, yet untouched by it, like empty space, untainted by the dust of the world.

Return to the Source; why seek it step by step?
The nature of Dharma has no before or after, in a single thought, the entire truth is cultivated.

Return to the Source; the nature of mind neither sinks nor floats.
Dwell in the samādhi of the king, where all practices are gathered and fulfilled.

Return to the Source; birth and death are entangled illusions.
Mistakenly grasping emptiness as real, the six senses remain clouded in delusion.

Return to the Source; the wine of prajñā is clear and pure.
It cures the disease of afflictions, drink it yourself and offer it to all beings.

I look forward to your answers, insights, and corrections!
Much love!

Salem
sala

[Jundo]

Hi Salem,

Your definitions are fine, but in Soto Zen we do not run after Samadhi, Kensho, Satori, Nirvana, Buddha. The true Samadhi is all this life, and Kensho returns one to this world, for we never have left.

birth and death are equal to nirvana.
Because the mind clings to inequality, the nature of Dharma appears to have high and low.

That means precisely that there is no need to make a big deal of such things. Ordinary life, birth and death, are the "Womb of the Tathagata," and have been all along.

We need not return to the "source," for we have never left, and the "source" is all around.

Now, go and live gently, avoid greed, anger, jealousy and other divided thinking.

Sit Zazen, Shikantaza, with nothing to attain, even Samadhi, Kensho, Satori, Nirvana, Buddha. Then, in such non-seeking, the Buddha is present.

Gassho, J
stlah

[Shui_Di]

Hi Salem,

........

We need not return to the "source," for we have never left, and the "source" is all around.

Now, go and live gently, avoid greed, anger, jealousy and other divided thinking.

Sit Zazen, Shikantaza, with nothing to attain, even Samadhi, Kensho, Satori, Nirvana, Buddha. Then, in such non-seeking, the Buddha is present.

Gassho, J
stlah

Hi Jundo Roshi,

I love what you said.

And also I want to add something to Salem.

When the "source" is already where we are, what other place we need to return.
Return to no where, because everywhere is the source.
All back to its place. The form return to the eye, the sound return to the ear.
All are already return to its place. My butt return to my zafu, and now it is time for me to return on my bed.

Bed is the source for my recovery from my sickness

Have a good day everyone.

Gassho, Mujo
SatToday LAH

[WhiteLotus]

Thank you for your responses Roshi Jundo and Mujo.


Within the Zen record there are often references to the teachers being akin to thieves. No doubt we seem to have a few here! Not that it is any fault whatsoever nor is it slander. You may have stole away my great ignorance, but nothing was lost or gained after all. For that I can only be grateful to you both.


Much love
Salem
sala