EASY BEADING SERIES

MANUAL OF ZEN BUDDHISM

BY

D'AISETZ TEITARO SUZUKI

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Manual of Zen Buddhism

By

Daisetz Teitaro Suzuki

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First pu hed 1935

Republished 2007 by Forgotten Books www·forgo

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PUBLIS ER'S PREFACE

About the Book

Manual of Zen Buddhism as first published in 1934 under the authorship of Daisetz Teita a Suzuki, D.Utt.

About the Author

Daisetz Teitaro Suzuki (187 -1966)

"Daisetz Teitaro Suzuki (Su uki Daisetsu, October 18, 1870 - July 22,1966) was a famous Ja anese author of books and essays on Buddhism, Zen and Shin hat were instrumental in spreading interest in both Zen and hin (and Far Eastern philosophy in general) to the West. Suzuki was also a prolific translator of Chinese, Japanese, and San krit literature."

(Quote from wikipedia.org)

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CONTENTS

PUBLISHER'S PREFACE Vll

EDITOR'S FOREWORD TO SECOND EDITION 1

EDITOR'S NOTE TO SECOND EDITION 3

PREFACE TO FIRST EDITION 4

GAT HAS AND PRAyERS 5

THE DHARANIS 12

THE SUTRAS 17

FROM THE CHINESE ZEN MASTERS 68

FROM THE JAPANESE ZEN MASTERS 139

THE BUDDHIST STATUES AND PICTURES IN A ZEN MONASTERY

................................................................................................. 147

ENDNOTES 157

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Manual of Zen Buddhism

EDITOR'S FOREWORD T SECOND EDITION

D AISETZ Teltaro Suzuki, D. itt., Professor of Buddhist philosophy in the Otani Un versity, Kyoto, was born in 1870. He is probably now he greatest living authority on Buddhist philosophy, and is ce ainly the greatest authority

on Zen Buddhism. His major works in English on the subject of Buddhism number a dozen or ore, and of his works in Japanese as yet unknown to th West there are at least eighteen. He is, moreover, as a c ronological bibliography of books on Zen in English clearly sh ws, the pioneer teacher of the subject outside Japan, for e cept for Kaiten Nukariya's Religion of the Samurai (Luzac a d Co., 1913) nothing WaS known of Zen as a living experienc save to the readers of The Eastern Buddhist (1921-1939), until the publication of Essays in Zen Buddhism (Volume I) in 1927.

Dr. Suzuki writes with authority. No only has he studied original works in Sanskrit, Pali, Chinese and apanese, but he has an upto-date knowledge of Western tho ght in German and French as well as in the English which he s eaks and writes so fluently. He is, moreover, more than a schol r; he is a Buddhist. Though not a priest of any Buddhist se he is honoured in every temple in Japan, for his knowledge f spiritual things, as all who have sat at his feet bear witness, is direct and profou nd. When he speaks of the higher stages of c nsciousness he speaks as a man who dwells therein, and the i pression he makes on those who enter the fringes of his mind is hat of a man who seeks for the intellectual symbols wherewi h to describe a state of awareness which lies indeed "beyo the intellect".

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To those unable to sit at the feet ofthe Master his writings must be a substitute. All hese, however, were Out of print in England by 1940, and all r maining stocks in Japan were destroyed in the fire which consumed three-quarters of Tokyo in 1945. When, therefore, I reached Japan in 1946, I arranged with the author for the Bud hist Society, London--my wife and myself as its nominees--to b gin the publication of his Collected Works, reprinting the old favourites, and printing as fast as possible translations of the many new works which the Professor, selfimmured in his house at Kyoto, had written during the war.

This undertaking, Buddhist Society, Rider and Co., wh of Hutchinson, ca task.

however, was beyond the powers of the nd we therefore secured the assistance of , backed by the vast resources of the House

honour the needs of such a considerable

Of Zen itself I nee say nothing here, but the increasing sale of books on the sub] ct, such as The Spirit of Zen by Alan Watts (Murray), and the eries of original translations of Chinese Zen Scriptures and oth r works published by the Buddhist Society prove that the in erest of the West is rising rapidly. Zen, however, is a subje t extremely easy to misunderstand, and it is therefore importa t that the words of a qualified Master should come readily to ha d.

President ofthe Bu dhist Society, London

1948

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Man al of Zen Buddhism

EDITOR'S NOTE TO SECOND EDITION

LL references to the Author's Essays in Zen Buddhism, Series One and Two, and to his Introduction to Zen Buddhism, are to the second edition of these works, publ shed in liThe Complete Works of D. T. Suzuki."

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PREFACE TO FIRST EDITION

IN my Introduction to Zen Buddhism (published 1934), an utline of Zen teaching is sketched, and in The Training of he Zen Monk (1934) a description of the Meditation Hall and its life is given. To complete a triptych the present Manual

has been compiled. The object is to inform the reader of the vari us literary materials relating to the monastery life. Foreign stu ents often express their desire to know about what the Zen mo k reads before the Buddha in his daily service, where his tho ghts move in his leisure hours, and what objects of worship he as in the different quarters of his institution. This work will pa Iy, it is hoped, satisfy their desire. Those who find my Essays too bulky or too elaborate may prefer these smaller works on

DAI ETZ TEITARO SUZUKI

Kyo a

August 1935

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GATHASAND PRAYE

Manual of Zen Buddhism

GATHA is a Sanskrit term meaning liver e" or "hymn". In Buddhist literature it is used to desig ate the versified portion of the sutras. Chinese scholars ave adopted this word for their Versified compositions, whi h are known as

chieh, an abbreviation of chieh-t'o, or as ch h-sang, which is the combination of the Sanskrit and the Ch nese. The gathas collected here are not exclusively those of t e Zen sect; some belong to general Buddhism.

GATHAS AND PRAYERS

I

ON OPENING THE SUTRA

The Dharma incomparably profound and exqu site

Is rarely met with, even in hundreds of thous nds of millions of kalpas;

We are now permitted to see it, to listen to it, to accept and hold it;

May we truly understand the meaning 0 the Tathagata's words!

II

CONFESSION

All the evil karma ever committed by me since of old,

On account of greed, anger, and folly, which h ve no beginning,

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So m my body, me uth, nd

I now make full 0 pen con

1 take refuge in the 8 uddt1 ;

I take retu.c1E!' in the D ha r I take refu.ge i n th~ Sa ngh . I take refuge I n the B uddh •

1 take refuge in the ahar I ta ke retu.c1E!' in the Sa ngh • h I ha fin ls he d taking r~t e i

I ha fin lshe d taking ref e I

11'1,a fin lshe d ta king rsfu

FOL

Hower in nu mera ble bel 8"; re, I

How r inel(ha ustib Ie t -e

b 'II hon ou red one: purity;

h arrnon icUSi life.

ve them.:

\lOW to e ilrtingiIJ is h

How r hn measu ra ble t e

How r incompa ra ble th B

w to master them; h ts, I \lOW to aea in It,

Wep repre nting tne body -0 perle Iv endowed wit h II kaya s the greu nd of hi s

n s re the holy sartra

he Tat n;jl~ta r who is

• W (1 has the Dha rma.a d hatu as the ~ upa

0201 F~~~

I I I I

to him. To him nee. M n ire sting himself 8 ddt1 a nters into us an d bing iii dad to US, W@ d pende on the Buddha'

e now prostrate

THE TEACH ING 0

mit e~lo;J

a II that is gcod,

A d to e p one's though t p rf!--

T is is th te ach i ng of a II the Budd has,

VJJ

THEGATHA

ANENCE£:

site t kings; .i3 re i m rm an ant, u bj ~ct to bi rth a nd death;

to birth and deat ,

is a bli ssfu I era nq u Ility.

VIIJ

LAUSE SU A3

oratl n to] Kwan leo n ~ oratl 0 to the 8 uddh a I the B ddha we are relat

(I- (I10F~~~

I I

F

De:pe d in on ttl i!!! udd ha, tha Dharma, i1 nd I Ni ss ibl wh icll is 1 ete rna t eve (] m @fil@ments.

our he u,Sht'S a re on kwa n

our t oug hts .a re on Kwan z:eo from tl1 e Mi"d.

"om-

IX

OCCASION OF FEEDJ G~OSTS

ian 0 tier. CI Ado tier. 0

pity i ng one, ready t

02(110F~~~

I I

Adora i on to Rif i~ tf1 e Tat nagata; Adora ion to Ka molO the Tat hagata; Adora i on to 0 itoll the Tath.agata.

Nam u om Ito b totogyatoya,

Toniy to.

Omir" ubomt

mi.

bigy.ara e l,

bigyara 0 gya min I.

no '&h rt: a ri,

By th s upernat ra I power of th is Dh ran i the fo pu rtf d, and th i we offer to the s pirit oil I beings oil th e ndo; of 1: Ganga. We pray t at they sh sat I~ d and a b nd on t he Ir greed; th they sha II abod of da ness a nd be born n t ne bli5i rther ttl at tdiking raf W! in the n the d eslre for '!tLl me e nl"

he rea lization of It. 111 merit ttl

irit ua I bel ngs, we rna e th I~ offe i you a I. whit h e pray will fill the of you r k nd will parta k~ of it,

t nis me rltoriou~ de d we pray eu r pare nts, w he ha do"e a II nOS!! wI'1o oil re still ali contin ue rou s I iv~$ for ever. wh il~ thos

e repay uld for

'INW'rN. r~[Jlt-e:tI']jJ(I~-II'i-

I I I I

10 ..... *:-.

'- .. ~-

bl iss,

We pray th.at all recipient'i of the beings ~uffe r1 ng I tormented w tth ttl tkeir sins and be cl an be re leased from t land of purity.

ngs in the trip nefaction, tog e evd paths

s of ea I amftie"S, II thel r SOn!'5, '50 Ie of ra nsrn igrati on a

We pray to 0111 the t he ten q Ll3 rters. Matl apraj ria-para m preva i li"g. ., ot Budd h ahood,

n the land of

rid who .are with those e menee and av repe"t of a II h they may.a II born in the

I the Bod., is.a ·M hasattvas in

hJ ure. and to virtue of t ni~ run Iversa Ily a II bei ngs sha I e ua IIV attain

x

By the Bhi~hus all The myrtle form u la Su I'll WI'1 ieh is now de-d - CIt€' to protacto rs of the D arm ,

An d also to .a II the oly sse are gua rd i.a ns of thMayall be ing-s in $utreri ng the elgnt t ne afftictio ns I Mayall ba ings in h@ t i ple mid wno an! fourfc Id benefact io the by art icipate in the

May ttl estate conti u I pros pe rlty II its warl ike

a ctivtties stopped I

.a has been ret I ttle Nagas an

201 0 F~~ ~ 'INW'rN. r~~jJ(I~-II'i-

I

time, the ra n fall seas na b IV. a I'Id the

tion sbarln

ge'!i with a

Xl

d th 5 without much

fro m d istu r-

a·Ma ha-s:attva s

02(110F~~~

I I

. be in gs might

t"e rnaliz:ation

PRO P FtL Y s p~.1 i n.c the dhara n i has n li!giti

Zen. hat It han rtheless "rept In its IIV

ch,J e 0 t he ge e- I d1 aracterjstics of Cnin

of dw Su dynasty w en the J(I pa ne se

Ch in i3I .aI nd i ported .1 th@y tou nd it then

Sh ingon el ment!i of h i ew Zen. In Ct1 ina t hrive ve ry ng but ft· traces in Zen.

u ..... *:-.

'- .. ~-

DHARANIS

Dha rani. ttl tl is dtl r, ito l'Iold

ord ina rily the Ct1 in ese ts

holder", a "that which ho

(en s:idere d aglta I powe r In

mea n i ng. hen it is rc u n(ed, wtl stever re.iJdy to in erfere w t e s pi ntua I effect .awav from

are gwen. tion. They invocation an ap t ion is to fr gbte n a of these u saying.

co ve-y~ r is ih, gen era I d

of invocations .1 n excl the h~her powe ,and e wi I s pir~. That he p actto be judged obje ively 0

E DHARANIS

J

REMOVI NG DI S TER

Ador"ati on to a II the ddh s I

knows no ob'5-tructio s

Thus: Oml Khya khy va hi h ah i (s paak, speak) I

Hum huml

JIJ.a I.a jv.a la prajva I.a p a ala ( la e, bla:ze) I Tistl'1 a tlstha (up, u pI

SUi Stri (1)!

Sphata (bu m. bu rst]

One who i5 q u le seen I

To the g Iorio us one.

at

Adorati on to the Tri I Adorati on to Avaloki vara

th e great corncass 10 a e on

Om, to t he one who

J

COM PASS JONATE a

Having .d dorad h imr necked one known 1:1 mea n,.,. the comp let I g rna ke~ a II be ings viet Thus:

Om. the seer, the a Ha ri thf! Mahabod

All. all! Defilement, defilem The e arth, the ea rth I

It is t ha hea rt.

DO. do th ~ work I

Hold fast, hold fast I ren iet rl

Hold on, hold 0" II h lon,

svara I an~ nG, tt is pure, tt i'.; t at wh us a d I eanses tne- pat h of exi te nee

(I- (11 F~~~

I I

r, haarl A j o;prings p in mel Spe k ~peak I Directing I

Hul ,t,. .. holr mia, hulu, hulu, nilel Sar .Saral si ,!iiril SUnJr suru I Be wa kened be awa kened I

awa ken d. have a wa kened , ercifu I on ,b lu e- necked one! .a rin g ona ,to tha joyou s, h aill e succes lone, hail I

e great '5 cce,.,.sful on e. t1 aill

e on e W 0 has ana i ned m aste ry i ipli ne, il!

@ blue-n cksd one, ha i II

e boar-f ced one, h.a ill

h a lio., ''5 head a nd fa 00, ha II I

o hold-& a wea PO" i" nis (I nd ha i I

o holds a wi1!!@1 in his hod. h ill e one W 0 holds a lot~§; in his ha d. h.a II e blue~n eked fa r~C3IJ~ I ng one, h III

he bene cient (I ns rete rred to i t" - D a ran i gi n n ing

w 4'Na rnah, ' h aill

ratio n to he Triple 'rrea sure I va 10k Ite~ara I

I OF TH E vicro RIOU B U DH ~CRO N

14 ..... *:-.

'- .. ~-

ttl !!s@ I p rs 1 be suceassfu II

is magic I formu la, ha ii'

DHA

HI

02(110F~~~

I I.

Nam!!ly:

Om! Cle nse [us]. ea n$€! [LIS , 0 one wh One wn . being in pcssessjo of all--pe light is u re in nis wlf.. natu re e Ie ar1wd five p Baptize

oftne

ssed One

ls a Iways imp ia II ing • a II·iII mi ting the darkn ss the

an

he i~ a'S pu o on e W 0 is- as pu e as t he vi orjcus BiI.I d ha-erewn I d witt1 a t OU5.a nd ray of light I

r [tha @nt ra world11 aramjtasl

• aU

inal h ls

e nl igl'rte n victo rious be- @\I'@r

mindl

o one W 0 is pure ing ernpc

o Vajr3 rbh a wh holds; the sjra I Let m

let th of .all be i s too be Ii e V.aj ra I

ike jr.a I

Ui ..... *:-.

'- .. ~-

o one W (I is in possession of a n I utely pu re body

who is.i! lutely pure fro m all t:h p ths of e){i5te nee I

me be soled by aU tl1 e Tathagat I

o one W 0 is empo'W@f"@d with t h Tathag.a s! Be enl ig tened, be en IIg heened, en 1i,gl1te ed I H.av@ th m enlig.hte ne dr ., ave t:h eve r e nll hte ne d. have the m ever e o one 0 is; ~ pu re I.,.a mort t o one he ho Ids. a great sea I e power w ich emanates from t:h!! he I-I.a ill

nsolin& POW!! r (] all t e

er en I ighte ned,

ugl'1going way I wered wit" the

0201 ~~~

II I

THESUTRAS

read in Z@n a r@ the Shin&'fO (Prajn.1 a ra r the Kwa nn ongyo (Sa manta m khattl e Kongokyo (Vajracched ika). The rtest is read on almost a II oeeasi ens The

i historically s i.e nifica nt, but be i nc. di icu tt little studied nOWoldflYS by followe of rrnatic n Se€: the .a uthor's work'.io 0 ( ra mgama) r.; not so neglected a p thougl'1ts. (I nd was. stud ied very

hi n t an in Japan. The re a re '5-0 me more sutras

5 h 01 h which Zen students will do we I to

r cq I.,ted, for exa mp le. the Ko.,go~amm I kyo

(Vaj rasa d l. t h engaku kyo (Sutra of P-errect En I ig ten-

rnant], t e (Vi malaklrtj-s utra], and the Han n kyo

(p(.aj nap r.a m '= of them have been translated into

.: ngU§h, xce rna wh lch I~ d ifficlJ It to ohtli n now.

Wnen1S practice are the be em

EN

THESUTAAS

NSLATION OFTHE SHlNGYO

he d h i a a Ay~ 10 k ltesva ra was ~ ng.aged in the

t e de p P rajna p.a fa mlta. ne peres ived t nat ere S a dh s l ~ a nd these he saw in their se If- natu to

l' ..... *:-.

'- .. ~-

F

~ 0 Sari putra, form is here em is no otha r tha n emptine'5.s, t nat wnjch is form is em pti nes , Th@ sa me can be said of Sf! '01'1 sdcu sness,

, and

~ 0 Sariptlt rap a II thi ngs ne rn t key a rf! not born, th@V a ta i nted, they are not immacu I 1: not decrease, Tnerefore, 0 form. no sensat io", no tt1 ou n@"S5; no eyf!, H @a r, nose, ton colou r, ta §;1~. touch. obj ects: to22 no DhatiIJ of co nsclou s

f!:ttinctic n of old .age and d

no ana I., me nt la nd] no re alta i nrn ent, I" the m i., d depending (] n the Pr.ajna pOI and, going beyond th e pe Njrva na. All the Budd has depe., ding on t ne Praj na paril f!n ligt1tf! nrnent,

uture, erfuct

~The refore, one ought to kn great Ma ntra m, the M ant ra Mantra rn, the p~@ rlass Ma ntr p.a in; it i'S trot h be eau se it is n proc la Imed in the Prayna p.a ra pa rasa ..-.gate, bod nip svah a II ( other s hore, landed at t ha oth r

is- the ighe-st in& .all ntram

02(110F~~

I I I

A t that time Mujin i]~ B 1'1 is; fight '11'1 Id er, Budd" a., a."d said t

The Budd ha s;:,id

of kotis of I!!: m hearing of is K

singleness mind

released,

EVen when cple

Kw;:,n zeen B satw, 5p i rttua I po er of down in theget into oil sh

KWi!lnzl!!:on.

Whe n, aga in a rna the name of Kwan

is seat, a nc:l. boil ling Id ed, towa rei 5 the , for what rease I'll is

man, whe n tho'le OU$.a nds of myria.d s II k4 ds of .a n noV.a nces, III u ef his name with

he r hls voice a nd be

are tossed up and his na me th~ will

is 'If@n i3I single: person es U a II the people will

an i j u r'Y, if he will utte r wor or the stic k th a.t is

02(1 OF~~

I I

20

;}.._

'- .. ~.-

Ire n to pieces and

ag.a i a rna n, w h her Lli tty 0 r inn ent. fi ds h imse If in c a I n or neld nacles, he ttering t e name of

s su will eoe aU tne se brek n to p ie a"d be

theusa nd c II icC0'5 5 are fUled ded w- precio us passe s, n!!! of the , have n fea r; 0 nly

com witl1

i@t them they will follV let . a"d they Muj n n i, of sue magni ude is his so; ings. Til refore, I t a II be ing!;

rom it. r whk:h ls ofnim.

02(110F~~~

I I

male c h-ild. ret her wo Kw.i3 nzeo E!lOSaBu • .d nd she will h d with liss and w lsdom. If 'She

ip and make .d mode ch i Id si re a fema Ie

ill hava on graeefu I in Iaatu res .a nd possession of

acterlstks (of nob Ie woman hood 1. d becau ~ of

ving pia nee d t n root of merit the c h-ild I I be loved and

ed by aU bei gs- 0 Mujin ni, su en is he power of

., d ma ke offen ngs to I( s unfaih"gly from ttl is. the narne ot Kwa nzao n Bosatsu. 0 ho hcld~ t e names of all the Bodhi

ujin n i, if there ttvas equ al in sand'S: of the rings of food what do you very great?

; Very gre t. i "deed. Wo rid- heneu

ls another ma n; if he tsu even for a while an rit 50 atta i ned by tf1 is on p ravious ne 1. a nd will not be @x hu nd r~d - h eusa nds of my ria d'S of hold the na me of Kwan zeon 80

ould he Id the ake offe'ing~ i fultv equal to ustad !!Vo@ n to i-; of k.a Ipao;. IJ ga In sueh

One.

ow does ha pre am the Dh.a rrna to all b@in

xt~ t of h 'Skilful no:;?

Wh.at is the

osatsu: 0 good ma n, if there are rf! to be saved by his assurni ng a ts u will rna n ife!it 1'1 ims.e tf in the

h I~ assu ml ng a PratyekabLlddhaire!it hi rnss If in the form of a

p

V h I~ assu mi I'IIg a Sr.avaka~fortrl. the s tf in the form of a S rava ka and

V h I~ assu ming a Bra h ma-form. the tf in the form of (I Bra h ma and

is. assu ming a Sakrend ra-form, the 1'1 im e in the form of a Sa krendra and .a.

nis; assum 1"8 an tsva ra-form, the 5 If in the to rm (If an Isvara and

is; assu ming a Ma hesva ra-form, he crrn of a Ma hesvara and p reae h

his- assu ming a C hakravs rt I., -form, self in the 10 rm of a Cha krava rti I'll

re to be saved by nis assu i ng a Vaisra ana-fe rm tl'1e ill man ifest nimSi@lf in ttl fo rm ol a .d i5rav.i3 DO! ;jJ nd h m the Dharma.

s are to be saved by hi assu ming he form f.a Provine ch let the- Bosat~u will m ife~t t1 im~el in the- for of a previ e I d1 iet and praa c h them t DI'1 arma -

re to be saved by hi§; as u will ma nlfert hi rrr.;.e If I them the Dna rma,

H bein tt1eB

re to be saved by his .aYi u wi n ma nife~ nim$elf i them the Dna rma,

re to be -sarJed by hi§; ass ing a -;tate fflcer's u will rna n tf5t tl Im~elf I the 10 rm 0 .a statethem the Dna rma,

re to be savee by h is ass m ing a Bra III manifest hi mse If to ttl I n the for them the Dna rma,

re to be saved by h ls M ming.a Bh i sh u-form, r a • or an Upa.,;.a ka-, or an U sika~form. e Bos..ats;u will

imself i" the form of a B kshu, or a B i ksh u ru, an

r an trpas i ka • .a nd prea ch

re to be saved by h ..... ass m In8 a fem le fo rm t1 ousehokler. or a lay-d i iple, or a st e -cfficer, r a the- Bos.at!i u will I"Il.iI D if@it ims@H in th form of uch n d preach them the C h.ar a,

e saved by is assu m.ng a you n- or a m ai

u will m.ilnife himsi!!!1f in t e fo of i1 yout

ach them t Dha rma,

24 ..... *:-.

'- .. ~-

If bein~ a form, the a maiden a

be saved hi'!i. a ssu m noS

rva-, Asura, Ga ruda-, rrn, the B

Kw.3 nzeon u refl.l~ed t a ece pt it. IN h to nim: Ve era Ie S If, Pfay a pt ttl is 0 ut all,

for M~jin n Bo for tl1 e De as,

t

!! Dharma,

he

id us

Kinnar

Manust1yas

and ethers,

passion fo r .a I t n@ 10u r cl.a sas of baings Mal'! u5.hya . a nu shva an d othe rs,

tsu a pted the necnaee, and d Id I ng it into

he p sente th e one to h ka mu nib (Sa kyam u ni

and t @ othe to the sh ri of T.a he but u (P rabh uta r ddh.a).

tsu wt1 r, visits in

the PO'S'5-eS or of su ch a wi'5@ th is S ha world,

possasslon of @xq u is it@ rea son is he sen of the

u isite faat ras a ns'W@red Kwal'! zee 'H e is always rters, H is. u i\l'er_;a I vows n. for age b yond eenc ption, he ha 5 as and rna

r his name vai., Iv. they

If an en mv wi hlng to arm a man p shes njm d great fi e. let h 5 the ht dwell (I n t power of th!! fie pit wil b@ t ra n ormsd int a pond.

;}.._

'- .. ~.-

rled down by an annen, and he

rom the top. of Mo Lin S umeru a m , let his t nought dw lion the p ay in the air like tha s n,

be -s,wa II owed t ought dwell 0 n row,", t1im.

Or if drifting in tne vast 0 the N:ilg.a s, f~shes. 0 er of Kwa n non, a n

Or i pursued by wicked pe rseas a mou ta in, let t1 is tho~8ht well on the p not nair on nlm will be inj red.

I 0; on the Vajra r f KINa., no n, and

Or if surreu nded by.a n ar of enerrues

the ,each of whom w tth a ~word In h him. let his t nougi'lt dwell "the powe @n@ ies wi II c n@ rls h i3I corn ass lonata he rt.

Or if pe rsecuted bV a tyra n plae of e :w:ecutiO", let h nnn, and the sxacuti s.

d his life at the tf1 e power

C [;e be broke n to

Or if a ma n should fi nd hi se If impri5CI n d n eneh ained with his h nds a nd feet rna nad an d futte , I is thought dw@1I on t e pow~ r of Kwa nn 0 , .and he wi II b~ re ase d from the shac les.

ns of magic 0 n the po-wer

e from whom it

m is going to be: do @ to .a m.an no Lis herbs, let h i!!i tho ught dw Kwa non, a nd the curse w I .-eve rt to th start d,

po

I I

ne n th u nd e r-de IJd~ bu rst witn of lightn in&. a

ai lstones or pou ring ra in in to ent thought dwell n tha ower of Kwannon and the storm ill i nc tlme dear aw v.

a ealarn ity fa Us (I n bein~ and th y a bla pain, [let t ham resort toll( n n wno, b~ing ~n ow!!d . h the mvsterlou s paINe r of w· 0 ,will save tI'I ~ m om all uble.." in ttl e world.

a man is surrounded by wild ;jJ

aW'S a re to be dread ed, let his t eug wan no n, a nd th!!y will quickly ru a

a man 1"-' attacked by ve no reathing poisonou-s. gas ready to ower of Kwa n non, a nd ttl!!V hriekin.g.

wan no n i'5. the ~s.sof of mir isciplined in kne wlecl.g~ .3 nd skilf I the ten qua reers there 1"-' not a a nifest nimself.

wnoSi@ s ha rp tee h ;jJ nd dweU 0" the prof in all d iractions,

u snakes; and s rplons him, let h i'5- thou itt the him

u lou S pOW'e'r!i, wide Iv ns, .a nd in a II th la nd s ce where he d s not

he vane Lis evil paths of exlsten h as he 110:;, evil pirit-i, ea'Stly crestu res, etc., a nd the pa ns a sing from bl rt h, d age, isease, a nd death --they will all by deg es be an" ih ilate .

Kw.an non ls I t he one IN ha vi~'IN§; e efile tnent, wittl knowledge e:rte din m passien; tl e is to be always pra d

rid in truth, fre ar, and full of 10 a nd a Iways ado

(I- 201 0 F~~ B-o-ob

I I I

PUr spotless light a nd, Ii e the su n, dispels i5d m, and also s ubvarts hi!!! d isastro us; Ii:! ; h a Il-illl! minat ing ligt1t lis tl1-e world.

of ~nd

dy 0 love he keeps: u nde r ntrollike t hu nde rkl; t1 is tho~8ht of compa ion re.,;emble~ .a g wl1 ich a ra i n of ttl e D arma comes dow

neld at CO~ n wtth case against him at a military camp. let his tnought d a nnon, an d all his en m i@ s will beat

ost eKCl U ~site voice, a voice t nat Sill rve

f Bra h ma, rhe vc ic-e tl1-e ocean -one t

it:@'S of the world. Fm ttl is reason i@t (l ur ttl n hm.

1'1 ev r cI1-e rrsh tnoughts of gh pu("@' .a nd holy an d is a Ily a r~g!! and , ,g r f, death, .3 nd d lsaste

ctor in

ss io , din d I ike the ocaa n okls in hi ms@tf an ues, For this: reason h ls to be- adored.

e J ij i Bosatst.ll@. rc Budd ha SOl id: Worl d on ou rad One, th ith no sma II a I1i(I LI t of merit who I Kwa rueon sosetsu. In whicn nis lif s d-escri bed--ttle life of one who en 10 u POWE rs, m.a n ifu.sts hi saff in all direct io

standing ar@ truly n to hls f perfect eel with

the Budd ha fin is.hed prea hi ng th I~ d1 apte ne a II the people in the sam bly. a moU"ti

(I- (110 F~~ ~ 'INW'rN.r~~jJ(I~-II'i-

I II I

.,t

1. Thus I hay€-

HI

o ORDI

A.t 01'1 ~ time t e udd h

th e grove of J I., th

witn l,2S0 g at Btli World·" onou d entered the g Having fin lsh tl is own place, a I'll

staved at kingdom of U"S.. When

pi nd ka' s Gard n il'l

I; her

al the

, h

rose from his th e ground. a Buddtl a t hu s:

ne .iI b I@ u bheti, who the asse bly,

ba re hi'i right sho Ide r, set is light kn

~pe U Ily fold ing his nds ad d res

"It is wond ~ at the Tat h gata

d in ructs tha so

e, in ease d m 1'I.a d good men

eve r ra se t h d ire or t ne Sup r me nlig tenment, now would they a ide i" it now wo uld hey ep t ne ir tt1 0 gtlts under centro I ~

'S-you sa ,the as, (I d so

The e uddtl aid: We II id, indeed. SU

Tatnagata ttl i ks er; ueh of a II ne

02(110F~~~

I •

iO ..... *:-.

'- .. ~-

instruC't& the m In C".d'5f! good m Sup ~me E" ligh she uld th us. k@o@ p

ill tell you.

!!! des for the

n it. they

said Mah asartvas 'SI'I I) lei t hu kl nd~ of being$ ueh a moi5tU re-born, t e mira with out form.

t nus b!! in.gs. im e.asu ra ema ncip.a1:~d. th re ar ema ncipated, W Y. Su thought of an eg • a pe 8c d h isattva.

4, i, A.g.a i.,. Su btl i. wl1 n a

she uld not be ch c ha rish the idea c he rlsh the ldea Su btuJti. a Bodtl tt\la ra tneri&hing any id (I of 10 m, W y? Wl1 n (I c ha rity with out eris hi G an id@i3I fo beyond concepti n. Sub uti. t he co neepnon of space

narity he is not 10 r W5. ne to QlIality,J;t'

without practises rit will be you have

~ No. WorkJ~" uno rad 0 ' len nat."

~ Su bt',uti. can y u ha the conce p ion of space exte nd 1"8

towards the '50 ut • 0 r w t. or orth, 0 a v 0 r be W?"

02(110F~~~

I I I I

ed One, I c nnot."

"Su b nut, 50 it is ittl tha m@ it ot:a B ch ar~ . hout he rlsh i ng Y idea n, Subh

isattva W 0 praetises form; it is be~ nd o Id cherts on Iy that

thegata

n ired a

Id rho no red Ona, h is nat t be recogn i ed :ah!!r .a

. Why? Aeee rd ing the T h g,fIta, a b v-form ls

-ferm,"

bodV-fo not a b

ha said When is reco

Su bhut i, All that ls perce" d that ized.~

existenc Tatnaga

h@ Budd ha "World- nou red 0 ,if baings d state me'S, WoQ Llld t ey have a rue fa ith in

hear su tl1emt'

o Subhutb Do nat t I that w.ay. In the last after the p ssing of t Tath.agata there may ving pr.a ct I ed rules morality a nd, being merit na p en to t1 a of thew ate ments

a tnra t it:h in them Sue h bai , you rnu know, are

h allJe panted thei r ot of . not on tv under one,

• fou r. r five e udd as, but lady unde tho usa nd s of asa kl'1yeyas of B uddt1 as h ve they p "ted thei r

erit ot a I kin ds, Th wno h ring ttl !!s@ aternents

n .0 ne t ught of P LI fa ith, huti, a re a I known to

ta, an recogn ire by him having.a uired sueh

and rou thosew two,thr of myri root of

02(1 OF~~

I I I

!iIl ..... *:-.

'- .. ~-

these

an im meas.ura ble a mount (If beings .iI re free from the idea 'Sou I; t ney a re free from the . e t kat of a no-d ha rma, Why? mi nd-s th e .• eea of a form, th a a bel ng or a sou I. Iftt1 ey cher h srtaeh ed to a n ego, a person, a being, or

c ha rish tn@ id@a of a no-d ha a, h@V:iln:!!

person . .3 bei rig, or a soul, Th e re, do n

a dna rma, nor t hat of a n harma, F r t njs re

Tathagilta a !ways prea c hes t h "5: 0 you Bni sbus, kn

teaching is to be- lik@n@d u raft, EnOl d ha r

Mide, m uch more a no-d ha rrn "

rit. Wny Beca use

7, "Sub" uti, wnat do you th in? a 5 th e Ta hagata su p r!!m@ @nligltt@nment? H a h someth g about would preac h 7 II

rson, i1 b j g, or a a as we s from

thsir erson. eyare If t"ey

Su bhuti sa id: "World· no neu teaching of the Bud d ha, t ne r@ is no fixed d the T.athagata would preac h. hy? aeca se the do

preaches 1"-' not to be a d he-red 0, nor is tt t be preach

it i5 neither a dharma nor a ne- harma. 'H w is it 50 cause

all wi 5@' m@n bf!1c n.c to th -dc ing

{.a sams kara J. an d yet they .3 re

8, "54..1 btl utl, what do you t ni th ree

t housa nd chi lio[Os I"fl5, wit" t e v@n pre give th em all away for cha rl ,wall Id n obta ins be gre.atr

~ Why? aeea use t he Ir mertt 1"-' h mete rize not bei 118 a merit- Therefore, h Tat ha

rnerit

(I- (I10F~~~

I I I

as being great. If a,ga in fu u r lines in th i s sutra, p achas about it to Oth f'5,"be superior to the one j st me I'IIbon ed B eca ...

Budd" as and t ha ir su r@m@ en I i&

sutra SLlbh Lrti. what is; own as the

not the te adllng of the ddha,

g, "5 ubh uti, wnn do yo th in k? De@s Srota p wis;e~ 'I have obta ined t fru it of Srot patti '7-

Su bhub sa id: "No. Wo d -hc I'IIOU red B!!ca use wh i If! Srota pa n a rnaans ·@n no entering he re. He is; [a world of] 10 rm, scu n

"Su b nut i, wnat do you wis;e, 'I have obta ine d t

Su bhub sa id: "No. Wo B!!ca use wh ile Sa k ri d once', there is re.ally no ea lied a s.a krid aga mln, II

GeS '&oin.c~ nd-c ing he . and

"Su b nut i, what do you wis;e~ 'I h.ave obta ined t

Su bhub sa id: "No. Wo d -hc I'IIOU red

B!!ca use wnile Ana,ca mi n ot--comi ng .3 nd thereto

means 'not- oming' t @f@ he is ca lI~d n An aga

i'SU b nut i, what do YO'" t h ave obta ined Arhatsh i ? I'

the ar will i, a I the

nter

no

: II

Su bhutl said; 4, No, Because t n~foE!! is; ho nou red O"e, an Arh:ats" ip,' th is being" or a sou I. forem ost of t nose t ne fore most of

fl

neured One, a to be Cd lied Arl'til . If, inks in tnis wise i ·1 h ve obt ined @ i'50 attac ned to an @g ,.a pI:!!

the Buddha say-; th t I a atta ined Am nasa rna d I. ai that I am ats who are libe d from evil

desires, World -hcn 0 e, I cherish no su c h t ought at I

have ana i fled A rh orld -hcnou red One, [ I d id,l yo LI

would not te II me: ' btl. a re one who enjo the Ii of

no n-resistance.' Ju b eau e Su b h uti is "at at (III attach d to

t his Iih!, .,!!: i'50 sa id

reslstance."

10. Th e Bu dd ha sai

Whe n the Tath.aga he t1 ave a n alta in m

~ No, World -honou Dipa r.ka ra Buddh.a a

~ Su bnuti, wt1at d Budd ha-lan din a IT

~ Why? B!!:ca use to .array • .3 nd thereto r Su bniUti. .a II the e pu roe t nought, TI1 form; the,,! shou Id n odeu r, taste. touc , dwelling on not n I.,

cie ntlv with 0 ipan ka did

Dharma?~'

@ did nat. Ttl I:!! T.atha& wh i Ie- wit h

ainme nt wh.ateve r th

a set any

e, e doe'S: not. II

Bu dha-land in array is n t to 5

kn wn.as; setting it in arra ,Th~ re .

is ttv ~Ma ha sattvas sheu lei h us ro

Id ot ehe nstl (I ny ttl ough dwell i on he ish :a ny t nought dwe Iii on un d, n q a I itv; they she Llici che 'sh tho ght-; ate er, Subh uti. it is II ke u to a n rna n

sa id: I'V@ry b rgeo i nd d honoured 0 ne. W 7'

tI'I e Bu dd ha teache that t a wh ic h is no-bod ls s a large body"

ual in size to Mount S meru;

11. I'S btl uti, r@ga rd i ng ths sa are as al'lY Ga ng.3 river-; .3'S Are no the sa ndll_; of a II these

Suhhut said: I'V@ry manYr inda

i'Consl e rl.,g II_; ueh Ga ngas a n y moo ess: how much mo rivers I ubh uti, I will tru Iv :iI'50k a good womal'l who, ti II i r..s .a II d1 ilioe srns-a II the wo rids as rivers- fth the seven prec:io cf1 arity wou Id not t his ma rit b

Su bhut s;aid; liVery la rge i ndee

SOlid to Subhuti: 4'If even to ur I in ~'S from much la rger tha n the

12. ~ ain, 5u btl uti, wh!! f"@'lfEr

are pre d'led, th is place will Oe\las, A".;urall_;, etc., as jf tt d1 aitya how much more a pe ubh uti, you shou k:I k n

high fore most. a nd mort

must be s:aid to 5 of all those Ga u no If h@f@ is a good ma e wo ds in the th ree tho Lis a ny as h 'S-.a ndll_; of thell_;e Ga , Uses them all

(It

eo G.a n.g.iIr SU ppOS@ th r@ nd . what do you thi k? e many7"

n or .a good wo n

p ell it to otI'Ie rs,

r @v@n lou r hnes it by a II bei ngs lnclu g ddha's ow., sh rln 1"11 hold an d recite C 01 p@ rson .a c hi@'it@'5. @

1.11 deed. Wh erever

02(1 OF~~

II I I

;}.._

'- .. ~.-

• t"e pi ace is be

Yen .i3 ble di ipk! of h i nt, I'

s if the Budd ha or a

13.

a: ~ World~ hone ured u Id we hold it?-

i i liT" is sutra wi be ea lIed t ne Vaj rau will old it. The- raason isr teach i g of the BLidd ha.

Ita and herefe re tt ls called k? Is there a.,yt:h ing

Sub uti sai to the e noth ng abo t wh i d1 tf1

ured One. there is preach S.II

uti, w at do you ? Are he re rna y ea rtkles of d List in

ree th usa nd c nil c mSi?~1

~Su dust are "0 part ther

se ma ny partie les of herefor t" at tney a rs called rkJ is no-world and

~ Su uti, at do you by t e thirty two 1'1\21 rk

ta to be recognized

ra ro iz@d by ha th irty-two rna rks, the t irty-two arks are told by th ~

a nd the refo to t he d1 i rty~two

a gco ma n or a good wema n who

0210F~~~

I I

lofler1

- s away ni (I r h r lives a-s. rna ny as ttl e sa nds So gai ned d Cie§. not exceed that ne 0, tha of fou r li.,es from th is '5iut a, pre ehes

bh uti. II ste n Ing to ttl is surra, h

sign ificatio n. a nd, filled rh

it'l.ld@, SOl i th is 0 tha Bud d hOI ~ I'Won derfu I, in !!!

U red Or.. th t the Budd h.a teaches Lis 1: his: e sense, C h a uera has never been heard by ve of wis om eq u i red i" my past lives. Wo

, if thare e- a man w no 1i5t@ ning to th is s cq ui s a

believing he-a h ~ will the n have a true idea 0 t i rigS This: o .s to be k own as tl av 11'18 ach lewd a most won e u I v lJe. CI Id·tl oneu dOer wnat is knewn a s a true id e j no- de a. is ca IIe:d a true ide a,

rk:l~tl one u ed ne, It. is, not d IfficlJ It 10 r me rstand, a d to tlold t n.s sutra to wh icl'1 I nave b tin tn@ ag to c me,. n the next fiv!!! hu nd red a be i rlg5 W 0 r en.ng to this: sutra a re a bl~ t

u rstand, a d to hold ~t they will inde ed be

b i g'S- Wny? Beta se they will have no idea of n p n, of 01 ing, r of a sou I. For whn r@ason? T e .0 is tlo-id ea I.of e 01. t he ide a of a pe rson, a bei

ea [of a , a being, or a sou IJ. For what

udd has free from all kin ds of ideas, ..

Su bh uti, "It is: juo;t as YOLI $ay. whe. 11'-' en i to t hj~ s ut ra 1'-' neither fr ed nor istu r d. you s hou Id know n.m as n, Why? bh i, it is ta ught by t ke Tath.agata m ita is n -ffrst P.a ra mita an d therefore it ls ca I m Ita. Su b uti, he Pa ra m Ita of bu millty (patien e) I s $;3 d by

0- Pa ra mita of numil ity, an tnerefo re it is il ity. Wny? 5u b nut i, a nc:iE!! tly, whe n my S by ths King of Ka Ii nga, I ad neit her the idea of a p~ rsnn, nor the @di of a being, I, W hV? When at th at ti my body wa~ r limb. joint afte r [c I.,t, . I t1 ad the Ide a a person, 0 r of ;(II being UrWili wou kJ have been di kened in me.

in my past five hu nd r~d irth's .• INa"§; a ., d du nng t nose times I t1 d n.e hher the t of a person, "or that of a being, nor that

ths Tatl1.a tha P.i3~ body wa'&

"Said to Bodhisa a Su btuJti. t e

vo~ st101J Id. detach 1"8 yo r.;.etf from a II re for t ne su preme en lig ten ment. "'0 U ts wit hout dwelling on fo • you should heut dwelling en SOu nd, odo ur, taste. ateve r t noughts. you may ave, they are ng. If a thougl'rt d-we lis 0 n nyt ni"g. th is is

g. Tn@refuf@, the EhJ dd ha aaches t nat a

practtse charity by d Iling 0 n form.

praeeses (narity I s to ben It a II bei"8~.

as th.at dill id aas dir@ nc-id beings, SLlbh uti. the Tat h ua the .0., e who spea ks as tney a re, the one who o does not spsa k eq uivoca

as, an d a,cai n ala is the one at I~ real. the oes not spea k

nor f na ityr ch

Dha rma i like u

sees noth n.g If he

rma atta I ned bV the Tat e tlootl, S4.I bh uti, if a Bod ls ki n.c .a thought wh ich we 115 on the I) a person who enters th d.ark.nes'S. he eu Id pratt I~ d1 arlty wit no t cherisning a

on

, he sees all ki ds of forms ilh.l mined

• if the r!!! are G d rnen din d good wo come he h old and r cite th is sutra, they rs co,gn I ed by the Tat gata wittl his e uddtl a know th ey wi I all rnatu rs i m asu rable a nd inn u me ble

15. II Su huti, if there a good ma n or .a go d wou lei I the first pa rt the d av sa crtfice as ny s the sands of he Ga~. and again in the of ths d V sacriflca as ny bod ias ot his or he as t th e Ga • and a.sa in i the latter 1M rt of the day

rna ny b les of h is. or rs as ttl e sa nd".; of the a nga

up ttl e U8h tl u ndred-ttlou san s of

kotis ot ka Ipas; din d if t ~r@ wer@ .a nether who I is:t~n sutra w u Id accept it h a believi ng hea rt, til me r '

wou lei quire wo~ Id r exceed that of t he to me r.

merit of ene no \YOU Id copy. hold, und it fm ethe I

i'SU b hu , to su m up, here is; In th I".; sutra ill mass rable, a"d

we re i"CS who wo h~y wou kI a II n ized him . .a nd acq su rabie, in n u mem ble, known be ea J1"Ifi"C t:t1!! T.a hagata, ·Why

d oct r in s a re attached

ire merit which ls un nd loco mpre he n".;j b le, e su prem e e nli,ghte n Su btl uti, those who desi o t he idea of a n ego, a persc ble to hea r, nold, lear , ret-

40 ..... ::"

'- ..

. Su btl uti, wherewr th is surra is • includi DC. D~v.iJS and ASiU ras, will place wi II haw to be known as a rsh ip ;iI nd oba iY DC@, wh@r@ the r floweri, a nd bu mince Me,

re some good me I'll a nd good worne I'll k~ ir h olding an d raclt ing th is s utra, revio evil karma to r the re asen of wh it h the e -I paths of e>: lste nee; but because of in th present I ire. wf1 atever evil ka rm a i r pr@ - us lives will be thE!:rebv d@stroy@dr

to a in the SU pre me en lighte n ment.

~ Su bt'uJt a'S rem hyeyoil lpas ago I

I saw B ddh s as myriad".; n yuta".; 'Served t em II. an

my past lives inn ... me rable asa mkDipa nka roil Bu dd ha, .a nd .at that time eighty-feu r h u nd red, t housa nds of e offerings to them .a nd respeetfu Ily of them was passe d by me,

d red] yea rs, there have been p~ople a rn th I".; sutra. the merit t hey t n us ana i n [ ou I lallation], for w ne n tni~ is compared with th ma it I ha e arts nsd by s!!rvi nc. all the 8 udd has, the

latter wi I n und redth pa 11 of the former. no. not

d re n millionth pa rt, No, It is indeed

Ie analogy,

detail, cherish

good me n an d good women in the ars W 0 t1 ok:!. recite, an d lea rn th I".; sutra,

a n tne r by I ca n not begin to en umerate i I'll

• tho e who I i5t@n to it wou Id lose their min ds, dcu ts, a n not bel ieve at a II how beyo nd en s n is e 'S-Ig Ifica nee of th is ".; ut ra and how .a 1".;0 m re ne I'll ion th rewa rds a rs, tEl]

1 • Tn@ Budd ha SCI id t a I e lands, the Tath a

~ ABa I n, Subh uti. th

ant. B@[ausi!! a man p ~ ri~h ing 1: he tho u,Sh

tl atta I., s the 'S-upre d is no-geed, and

• • s..J bh utl, what d the th irty~~ mar

T e Budd ha said to S h

u derstand ttl e tea ch ng b S!!!@ n bV tha th irty-

h uti: IoOf .d II be in,gs i t OS!!!! nn u merk"ows well a II the r men a I tra its. teachas that .a II th s m@ they are knowr. to past .a re beyond g rasp, and thougnts

Dharma is; eve., and it is tailed su p i5.@'5 @v@rytni n.c that s an ego . a person. a b i IIg hten me nt. su bh re it is known as g

think? Can a man 5 a great rna nJ jI'"

is. Th@ Tath agat:i is

j, t If the Tathagata @ Cakravartin IM!.a T t

dd ha : ~ Wo rld~ hene the Budd ha, the T

One utte red th is- ga

form 'Sees me, By e "See ks me, Th is on

ph, And Gil nn ot S!!!@ .,!!! athagata.'

asl

.Ill ..... *:-.

'- .. ~-

r ethers? [:h ness @ rna in ing un

~ All compo'Sj Are like a d a Ar@ lik!! a d@ The are thu

h .1'185 (sa 'S!<rlta)

• a ptlant sm, a bu mp and a flash of I be reg.a

htnjng:

JV

THE

harma to lSi u i-I<e as nta in ing 1'1 e esse ntia I aeh i ng (If Z n. s be~n 51 died ch i Iy by Zi!!! n ph lasophers.

iffk u It t h n ical t rms in corn nation wit a writ Ing. he text as not been SiO pc pu Ia r or Ma hava n sutras, for i I'Ista nee, ne Pu nd ari a, or me V.i3j ct: hedi ,

ahaman, a are discu he topic

rms may e:ICpla ned he re: ·8 I tl and d ea h II

sa ra i" S nsb"jt) a I ys sta ds eentraste to II Ni rva n M. na is t @ h igh@'5t t th a nd tM! norm of xist@ne@ wile

from one cned to

i'Min mind

su bj p~VCho logi

lette . .t is tl'1 e u ttim e

ind iv du I objects de p

ttU! a m f tha Buddhi

it is ;iI form f immo

'5- rni nd. 0 r ordina ry & that ha its "seffII~ u'S that

e Dl'1arma If. It also

at dlscrtrnin u ttiplicitie'S 0 tl1 is. rse mination no

a of Solit de. wh icl'1 ogs to t .'5 side usatlc n les. I nde d. IN ithout ~~Ible.

I' ha b -en !!rgyl' {] r "rna in the a layavij n na" or a I s no pc

02(110F~~~

I I

itse If. It is a !together passive and re in 5 pa rtku la rizjng :ilgency touches it. Tne appe ran is a great rnyste ry wI1 icl1 is not 0 be solve by sornethi ng to ba accepted sim Iv as s urn. is a sudden" . .according to Asv.agh ha.

To u nd ersta nd wnat th is sudd n ness mea ~ no bla wi!idom ~ (aryi31jn.a na I. II t OIl§. a man $udden awa kening of d lscrl mi n io n ha'S n The fa ct I~ ~ Implv that it is a wa ned, and 0 el(p ressjcn po inti ng to so rne111 i g else.

Whe n the Alava~ijn.a n.a or th a II-co nse con s;idere d a stere-hcu se, or better. a a wh i eh ill! the Tat nagata 5 issue it is ea lied "r Th@ Ga rbha is the womb.

is .al of

Ord I narily, a II eu r cogn itive a pp sraeus is;

outwa rdfy ina world of rei -vity. and 10 r is rea

become d !!:@pty in'lfOlvf!d in it so that w fa freed om w~ all intri nsically p ssess, and an noyed on a II -s.ide s, To tu rn away fro P'5-yc:hologica Ily be ClIIIed a t rey I sion II or II place in ou r in rna§! con 51:: iousn ss, Th is i 5 ct em p iriea I ps;ych ological fact be eJCp a in

con seieu sness, tt take-s. place n the dee est cesses

boeing, T ne erigi na I San skrrt is p

F u rthe r, Ma hsmati, th O'i@ who afra id of 5 H@ m

t ke d i!icrim in atilon of birt!'. and de at", se e to irv;jl na, 0 ot

2(110F~~

I I I

fl

t:t1!! n iIon that the reo is .a wo utsi d@ wnat - Min nd. Ma ha mati, J!:o on rei ng themselves; a I of b h s nd death,

at birtn and death and i an a are not to ai g that all thi in e tnat Njrva

r, M ah amati, according '[: part. present, and futu

Be

p I~ -minded,

lf~natlJ re and t ne ttl am andla ode evolve wne n rhe Ala

02(110F~~~

I I

46 ..... *:-.

'- .. ~-

d ua I isbc vi el< iSle ee where they re gn i ze i

and di'5.E!pp.il nLe, ch ns h in,g the idea t at a II t ings; are i:l"d 5U bje t d is-c r in arlen as to ei"8 a d non- b Th@ rNore, a arnati, ou s hou Id d iscip I i eo you in seH-real" li n],

fl

XXIV

i, let the !od., is

is. me:llnt collection ege-s ... bsta originated function by .a 5 t he t!Y~. objects an that takes

By reason since begi d't~~ an

Ag.;Iin mach i n~, - ri." the ijn ana] gO@§ on t ra n-smigra on carry ng va rietie~ of e dea like the demo about (IS a

understand i

rolling bedles Vetala

Ma" amatl, .iI

con m ing t ese

02(110F~~~

I I

is (ailed

egelessne ss of

by ha egc'@ ness of th ings? It a s, Dh.atu'S:. nd Ayat.3 nas are fa I d rse rim I ation. Malta mati, d e-s,titute of an

d rscr m nation, imag In e wise. h wever. do not, id ot t ha Citta. [th ree] SIJ.a bh

aha mati, w hsn he B ttv.a rMa h sattva h as oil good

nd ing a'S regard the 5 ne ss of ingo;. before long

a in the fl rst '5t ge l th Bod h lsa nood I, whe n he

n of tf1 e Whe n a defin ite

t the stages [of will ex rlen ce joy. and.

t e sea Ie, W II reach the nintt1 • and [tina Iy t ne tenth stage

seated n the great Jewel pal a nown as "Great h ro e" wh leh i in the sha pe of a lotu s oil d is adorned wit va (US rts of j!! @k..a nd pea rk.; he will h n acq u i re an d com lete a WCI rid of M.aV.3-natLi re:

d ed by Bodt1 is as of he ame d'la cter a nd anointed

02(10F~~~

I I I

4, ..... *:-.

'- .. ~-

F

Ii ke t ne so n of t1 e Cak rava j by the ha I"Ids of

com ing from :ilil he Bu dd ha Ian ds, h i!!! -11,g0 be

stage of EJodhis a hood, ana in th no ble t

rea lization. .a nd come ;iI T.a hagats @ n OW@d wit

freed om of the ha rma k.ay • beca Lise of his: in-§;

egoles.,;ne-s..,; of th ngs, Tnis:. a ha mat I. what is a

egOieos,os,fle"5,os, of a I t nings, a nd in tf1 is you and ether Bod Mat1 asartvas sho ld WE!: II !!]@

IJI

At that time. Ma a mati the nisattviJ Ma hasa

the 8le5ise tI One: Now tl1 e B

ddt1as e 1:iI'5t '&elf. erf@[1

o the the i artva-

sa his to f the

Tathag.ata~g.1 rbh in the s utr s, an d VE! r V it: is des as by natu re brig and pu rs a'S: prima IV u n.,;pott ~

wittl the d1 irty 0 rna rks of excellen hid den i the

eve ry being like ge m of 8 r at value, dirty ga rment, n'lf@lop~d i the gar Dhatu~. and Ayat nas, and s il ed wittJ e dirt of ree

foiIV. an d fa Ise i agi natic n. nile it is d scribed b t h

0" e to be eterna • perrna fle" a uspicio

nat ttl is Tathag.at ~g.1 rbha ta ght by th same

as the ego;u b nee ta ugh by the p

ta ught in the sys, ems of t he t1 ilosop h Of,

u nqua lifi ad, om n i rnperish

The slessed One not d1 e sa me as the Tathagata'!f Matl amatl, that unborn. u nqu ali t he Tathagata~. teach the don rin

plied: NO, ne ego ta aeh is th

ahamatl. my Tatha t1t by the p niloso pt1 Tathi18~t -,g.a rbh a i th -Iirnit, N' ffort; th

u Ily-E nl i.g n

poi nti"8 t the Tath ta-ga rb

asid e th ir ft!.alr w @ n '[:h~y !it!!:

ones, make {1 the

also wi'5.h, Ma ha mati, resent an tutu re w n ego [i gin In8 it t

So of the e mselves to ttl id ea of amatl, It I~ like a potter a mass of c I of o"e

rt by his own rna nu ter, and th read, M ha ati. th at oless ne s of th Ings hi

ation by rious ski

ann!! of tn@ T SS, and like a s, )Cpre$~ion J nd svnonym~.

e h ilO5O ptl e doctri ns of

m ;as tha toil" ing of the T

isclosad i inging to

lien into

an ci patio n is; up r@ I'J'M! @n I igh nm@ nt. t 'S who .a re Ar ats and Ii ne of the T hagata ~ ittl tne

olessnas an

xxxv

2(110F~~~

I I

'50 ..... *:-.

, .. ~-

Wh i beca us of t n@ {] ( will P rfo rm l works in i

va ri of colo rs:

And indivi uation lse in rea 1m of wha 1'5 see Bodtli attva·M has po int f vie-w .and ,g neraf UK:kIV to adli

800 isattva·Ma hasattva :ilgain S;jJ id

ut the attal nme nt of se Iftl noes not belen g to the pat h

es as] be-ing a nd non-being. a nd not- bot hn e9_O, e:< lstence

ith e fal§;~ imagination. nor wit h

rna nifests. itse If a", the truth

bV degre es th ~ stages of of Tath.agata hood;

u nattendad by .a ny '5:tri'lling, .orlds Ii ke a gem rclle-ct:ing a

one peJ"Cf!i'lt!!s now l signs of one rea lite'S t he co LII'"ie an d If, an d ttl ereby I .a nd ottl er led to survey t njngs from the rad by marks of ind iv id ua lity th e fa lse im.agi nati on, an d

eo Itgtlten ment and ena b Ie a II a II the ir virtu es,

e. well done. M.ahamatil and til e eca use of you r eernpas-t of rna ny people, for the

(I- (I10F~~~

II

tl ap pi ness of m any people, 10 r t e

of mdiny peopla, bot" of Cf!1 ial bejng

Mal1.a mati. you prese nt yo urse b fore raq uest, Th@refore, Ma ha mat i, r to r I will tell you.

A$suredlvr said Mal'1amati ,gave aar to tn@ D 1@55@d One,

~. 51

n,

and

The 8les~d 0 ne sa I d t nis; to him: Ma .a matt ~ I., an d the simple- mi nd ad, not kno ing ttlat t e w

s@en of Mind its!! If. cling to tha u itudin us n objects. ding 10 the notions of be i gad non in othe rness, bottl ness; a nd nct-b bn ss, e iste ce .a n existence, etern tty and nen-etern r s tl avi g tl1 s@1f-substanee 'sva b hava], wh idl da based on h abit-e nergy, they a re a di

Mal1.a mati. it is I ike a mi rage in t:t1!!y Wl!!r@ real. T"!!y are imdI,C i !!d th irrty from the heat of the seas 1'1, knCl~ ng d1 at the springs; .a re ttl an i mal5i do not rea lize that the sa me way. Maham:ati, the igno

th e i r mi nd s im p ressed by va rlou

ttl e 5ip ings are sa sa by the animal u kI rna er the neal IUusio

wit" sand Inds; in a

nonr

02(110F~~~

I I I

'5l ..... *:-.

'- .. ~-

Mat1 amatir it is Ii ke t ne city of t ne an u nwitt@d tak for a raal city, t hough it is n '50 in

sppea rs in es nee owing to thei r artaeh e t to t

.a: dtV prese din seed from beginni Ie ti t hus neither e>t:iste rrt nor non-ex i5ten. n th

Mat1 amatl, c ngi ng to. t he memo.ry ( na I

'Spec ula'bon s nd dOd: rine-s since begin n ng I ss t i f.a 51 to ideas uch a s o nanass and cth m s, ba nc. .a nd n ~ being" and th ir tho Lights are not at .a ncar abou what is; s of Mlnd-onfy.

Mat1 amatl, it i5. Ii ki!!! a rna n, who, drea ceu ntrv \1'.3 rio 'ily filled with wo me n, ca rs, pedest r ns, vi llages, town.,;., ha manstens,

l: Indeed, he is; not. B lesse

TI1-e BIe'&'5-ed simpl a-mi nda who a rf! b itt@ n by erm n toward'i the hi Iosophers, do not recog t he Mind it'Se .a re like .a dream, a nd are of ens ness an ott1 arness, of being and n

gnerant and indi ing-s see the nOD

Mah amatl. it is like th P::! pa lnte r s ca n s on neithe r de p ion nor elevation a'S imag n by ttl t ne same wa , Ma ha mati, the roe may e i ttl e people broug t up in the ha bit~energy, t ion ba s;~d on he ph ilo-sop hers' erronec s v W'S; idea'S of onen .,;..,;. an d eths mess, or both es and t ney may brin t ne m~lves and ethers t ru i ; t h

II

hold t ne dOd: rin of" rtn spa rt a nd non- bei ng.. ey [a U ag.a in st 1 re to Ilowe~ of the d vie ws

pee

n~ t!!,gory and effeet, by t ~ up be ke

eing, assertki n

·eyed on es wt1

d ietad to by the ldeas of

in the

nd-whee I wh leh

is i :agine d such ch:a racter

the wise. I t he sa e man ne r. Mah ha fa lien to ttl e e rroneou s views in th rise of all be~ s [th

Mah mati. It is lik ttl ose

th e pea nee of crvsta I gem 5, and t"e ig 0 rant

fu r r .a I c stal g@ '5 run ah~r thi!! m. Ma h mat i, Y iU@ no

tha n water- bbles, t hev are net ge m , no r a e hey not-

be U~ of heir b ng"5o comp rehe ed [b ne pa rty]

'- .. -;

and

ended

the same d by the atio ns will ove-d by

XXXVJI

re fo ur ki" tis of 0 ya" a . What.a re hyan.a pract ised b th Ii!: _ nora nt, (2) e exa mination of ea n ,(3) the object. and (4J t e oh an a of the

Wha is meant by the

perceivi"g r.a t:t~riz@d

adow and and is imp ... re,

ard ;(IS just 50

ho startl ng from t em uc[t!"S5iv!!1y t he eessatjc n wh e th re a rc no

hya na practised the "

Dhya na doE!:Vot@d the mination racnsed by th ose hOI I avlng gone th ing~. ind ividua rand genera Ilty, s a s self. othe r r a" bot. wh it" a re @@d to @xamin@ nd f low up the

speets of the ego I sness of th Ings a hood r This is ttl e Dhya a devoted

Dna na wit h T~t nat~ for its obje n rec gn ize'5. nat] the d iscnrn ination of the t sn es is mer imagi natie n, an d that where elf i the rea ity ot such ness (yatha b huta l the ri nation. call it th e Ohy.a na wit h Tathata

Wnat na of the Tath.agi!ta? Wh@n [t

e of Tathagata hood a nd a bid ing rizes se If~ real aation attained 'II If. for tl1 e sa ke of all be ings to t

pi ish t i ncom r!!"@ ns iblf! works, I ca II it t

of t he atha ata s, Th refcre. it i§; said:

e exami" at ien of mea ni"g, t rant, the Dhya na wit" Tathata f a of the Tathagata,

in t e exerei ,sees tl1e form of the sun or t hi nc. looking i k@ a lot us, 0 r tha u nd@rworkl. r 5 .fire, e .

a ppe ra n to tne way of tl1 e ph i 10'&0 phe

row hi do into t @ state of Srava ka hood, into t

f the p tyek buddh a .

toll nt les and th is b "efacto

3re O'SSed a de a nd there is a state of i mag • ilion in confo rmity with Tnh.ata prasen

h i31§; wi I come toge1 he r from all th e r ejr sl1 i I ng han ds w-.II stroke the hea d

'56 ..... *:-.

'- .. ~-

At tne ti

sked the

-sa atad chrnent

of em nc.p.atio"r !! Tilt h ta, Arnatr racterlst 5 of eu r

c hment rom rt,

w!!11 the en atta h me nt and d ad'! meat, w~ sha II an". conce rn I n the m. an Siha II no

c ned t words accord in to wh i eh we gras p

existence d@"Stmy 0 of our w assembll

attachm nt to the we shall

5 and in ccorda net! with air naad ,.a nd free ua listie. n . on of b~.n.g a d non - ng in the a II th I ng IN htch are II ke dream nd Maya, Iso from he fa Ise djfoCnm nation of birth and

a a mati the Bod h lsattva- ha sattva: sa icI:

d One; a nd gave ea r to the BI€'''-'''-'ed 0., e.

rneas ura Ie is all 1: hing the h word-s. For

id the Blessed 0., e: Well said, lNe II sa id, II to ma then, M .. ha I"I\i3t i an d refl@ct well -n ell you.

th us: Ma ha matt to the e>t:istence to u nde rsta nd nee, t nere a re the de p-seated attach dl idu.alityr to causation, to th~ notion af bain ted iscrimination of birth and no-bi rth, to t c ssatlon a nd nc-cessati n, to the dis;crimi d ., e-vsh ide, of 5.a mskrita nd Asa mskrita,

g~s. Tn@re is ttl is!: i mination it!;e If • a nd to at a rising from e rnent to the d is-crimi ation of being a

- h t ne ph ilosop"ers a re de pendent and t @ trip I@ v@hide an d th one ve hide, wni at.

to the 0.,

ent

are ttl e dee p-sea

t eir d iscrim in arion s ["e ished by the igno in ed. Te nacl ous Iy alta in.g tnemse t\I~'S ra nt a nd '5imple~m I nd ed go on eve r di'S-Cri orms, whic h, witn ttl ei own t" read of d i h l"I'l@'ot, !!nw rap not on Iv thernsa N!!!S but a med with the thread; a d th us th ~'i a re ed to the ., enens of :< lste nee a nd no

al 1 Ma n(l mati. there (I no Sig"fo 1'1 e re

h l"I'l@'ot or datachrnent, II th ings a re to b olitu de whe re the r~ i no ellJOlvi ng 0

the

ers.an are r te nacl u s;ly xistence, l8~t deep-s atad ding

(I- (I10F~~~

I III

'5' ..... *:-.

, .. ~-

he n the @xi5t@nce .a nd n n de-mood to be due to In these igns, [the Bod hj~attvaJ c e nte ageless n ss where Mi"d-cn Iy is, a " [the e wh ict1 n d@r1ies the djsc rimin:ati n of a

bei g an non-b ingr a nd the deep-sea ed a

res It ng he refrom 111 is being ~O. the ra a in all

deep- ted attach rnent or of d e h

here .3 re three attach me s de e ora nt and s;im ple~m ind ed They th us the re is desi re wt-. d1 is

by joy .a nd grf!f!d; ckisel ana c uecessien of bi rths in th ~ fivel aths of existence for al be I ng d [to greed, ange r rand 'lvl-

th is a ch I'Il@ nt,. no 'Signs wi II be !!e n in icat ive of

t or of no -atta c:h me nt,

v

N KYO tOR SURANGAM A UT

the titter nts, The between e in ten d bv PiiI ramiti in 70S, a d th is i the on!!

(I- 201 0 F~~ ~ 'INW'rN. r~[Jlt~tI']jJ(I~-II'i-

I II

th e Zen a nd also by the sh ingon, The rea on wi'lV - is the 5hingon is; because it contains tha d .d

la an d a mant ram ca ned ~Sitata p l.a), t ha racnatl on of wh ich, wh i I@ pract is ng

i~ s posed to help the Yogin. as the BLiddh 0; d god'S

im from th e intru""lon of the evil spirits, 81,1 the gen theught as 10 I lowed in tn is; sutra is en rather . It w.as; quite natural that all tha co to t he zen schoct, Th e terms used he I··e~ pecia lIy t hess describing the M i s one of the later M ah aya na works de h igh Iv a bstru sa su bjects, Be low is; a s

som

he sutr is; p d in Ind - It ps s of it.

1, T e sutra opens wit h An and a' os. adve nt 1,1 re an enc

lied Mata nga who, by her magic: eh a r J e rices nj da, The B uddh.a, S@!! ing tnis IN ith his su @ at u ral s

nj uo;ri to save him and bri ng him ba c to tI'I ~ D Lid a, I s tho rougt'dy pen ite nr a nd wi~h es to be fu ed in the art of centre II ing th e mi"d, ne Budd na

h tall spiritual d i scipl in@ must g.rc IN out h t mu eh tea rn ing has no practtca I va lue one's re IIglo~ s eKPerie nee I~ concern e no g lea m in&. but no Sa rnadh j to sta nd aga j st of.a

2, e reasc n wny we go th rough the ete rna I

nd s ufte rills i nei dent to it is ou r ign of birth .a nd death, th.at is. bacauss

en in the mid'St of ca Lisa I nexus wh i ch (LIla r objects.

nd he is;

rid

lnd -assa nee is vari ous Iy cha racts riza a somet n&

I, mvsterioLis. rnyste rioLlsiy bright, i ILl in ing, t e • • dea r as a jewel. etc, It is not to be nhl ed with u r

60 ..... *:-.

'- .. ~-

F

em p irica I mi nd, for it tion,

rimina-

An anda is as ksd to moves along the Ii ne '5iJt I",factory a n",wer, '5U bje ct to birth and try to find ths Mind experiences po~~ible,

th is Mi d-e sa nee, But, .a u r relati e:.: p rlence, he pu rsues obje ive eve n

th; he n letts with

his mind to give a hicl'1 are

3, Even tne Bodhis eann up tl'1is

t ra nspa ra nt [sse nee of a w find ivid ua

ca n not demonst rate real ity ans of hi

intelltge nee. It is; not ere, B~t he e ssen

evident from the fact t at the ey we, the ea rna mi nd ttl in ks, Only it is t d i5.c0V@ a idea, 0 bj~ctive or 'iLl b 've; for' has no ~x~rte nc i we talk of a tree or a n, of a vi eo a thou.gnt.

hand. all these obje nd d10ugh 5 a in til the M n

t rue and original and @rious Iv brig t. 0 ur bod a

peso; ible Ol'lly whel'l th ght of in c nne ;On with it,

teriousfy ings, He iscerning

there is and the

mi nd will retain its 0 moving away from thi

the lNO rid s in the te n of a hair.

.at~ning or falSie, ings and on ought wait our dealings yand tlile not make all t tt1e tip

(I- 2(1 0 F[)ft~ ~ 'INW'rN. r~~jJ(I~-II'i-

I r I II

S, M ius ri is. M.a njus ; n@ is bso lot .i3'5 he is; h is; n@itk~ r to be as e ned nor to be egated, II ass rtion 5 a n egatien 5 sta n bsolute anti ,.a nd th is no ot har ttl an th e 0 ' ina lIy illu m i na n.g Min -5'Se • eased th is E:-ssence, aU tn eene itio ns tha make p ttl- world of t e ge nses are

el, we lea rn, and t ni" k,

satlon be 10 ngo; to.a rkl cpposlte .

to the of'igina I b right and il u ml ning c

cnbe to it liSp 'r for t .

tha exi'51:@ nee it is .a n attri b ea n a ke a ny state more ne Essence- It i in depe

vet ca n not spea k of it.a not ep!!n dent

absc I te Em pti ness s nyata. d for th ls ve ry ~,,;Ible In It.

be nee, Nor can a lse prssupsu bsta nee of of which we

wcrkJ i nel ud in the mi d is iv isibk! in

ates). s i>t: Pra sha (en ra nee l. twelve

and hteen Dhat u {ingdo I. lh a II (om

wt1 en ton d itions are t ured, a"d dj appear w "they cease,

All ttl ke: place il uSIv@tv in the

me for th ind-~-ssence, bides as u ness bright. able - I" s Esse"oo of mingr neit ha r er dyi ng no r

xpla Inable by thought.

pe

ha i~ in itsetf tho rough 1 ts 10m la hoi s: 10m I

(I- 2(1 0 F~~ ~ 'INW'rN.r~~jJ(I~-II'i-

I I I I

fl

r • R u pa m s ",yata, su nyateva Esse ce wnich is t Tath;jJg.dta~ga rbh

nee tt,oOug hts and disposrtions

rsspn 'Sf! to th ir infi n it@1y va riad d !!gr@!!!'S 0 also t the i( r . I n §;pit~ it'!i be ing involve i of a rid Itip licltie~, the E~~en ce in It If nlliance.o ernpt i ness, all of w

ill usio • A c m i natic n of he 5@V!!r.a I cond it 0 Lice the owledg~. But me combi nati n miUS't take pia i I urn in ati"8 Essence, wh ich -

: Wh@ n the Tath:agau--g.a rbh a i itse 1f"SO U ["@

• Ow i~ it P ~5ible that we h 'oj th is wor d of

in'.;, • a nd a II other compo"-'rte ms wn le

te co st nt chan ge s and tra nsforrnatio s

Lin de rstan ding t h

of tne pu lity of t1 e E"-,,,-,enc: For by purtty 1"-' n

s on Iv po i ble by esta b Ii j g a dua istic r dility. T n@ E 5!!! nee i'5. nalther i t @ world n r of r it ouUicie the -world. Theref th e q Lie ion. on .a diU Imic inte rpretat I n of real , is

conea

the which

02(110F~~~

I I

f irreleva n.t \Nnen a pp lied to tl'le nat :iltion ttl the world.

ssesslon d f. The hods to

h s remarkable statement: The T.at h ......... rr.ICI,rI ous tv bright a nd ilium inating as th be Id ent lfied n or not to be Id world 1; it is at once rhis an d net-th rs,

atta, a c iti:te n of Srava'Sti, on ~ mo ni rand feu nd tl1 ere a face with th , He thought h rs ow n hea d disappe red . Th is sto ry is use d to ill ustrats the t relati\l'~ k.nowtedge which rises; fr m t and object. A~ we ell ng to it a 5 navi g a of tepsvtu rviness comes to exten right and ch arming fa[@ is posses. hen w~ rea lize the fact by reflecti N n n I ng afte r u nrealities.

A DOl nda W3 nts to k now now to int

ma nsio . whic h he is told to be his; own. He ls not of t he k wherewit h he ca n open t he e ran

Buddl1 saeh es nim i" th rs way, There are t

entr:a nee, beth of wh ich b!!!i n.g co pie be pra sed co njoi ntly. The one is; Sa mat Vipa,,-,y n . Samatha me-a nos. "tra nq~ iIIirnt 10 lanen".

ha the world of forms is sh ut (I LIt 0 t at a n a pproach los. pre pa red for the rea I e of e n.lighte n me"t. When on e' s mi and d i5tr.act ion, it is no fit o rgan

By Vi a na is meant that the Yogin is; fi

desire 0 en Ilgnte n ment, to be firmly d ete

reg.a rds tl1e sou of he evil passjo s

to asss rt therns.e Iv sit ne Tathagata

1:3:. Whe: n t his; SCI rce ls p~net rated entra nee I s effect d t the in ner 'Sa senses (I re merge i one - Let the P t nrc u.gh the ;i udi 80 satsu. a nd the effaced; t nat is to tailed ~ perfect i sma lis, .a nd f@@ Is, II t e ba rriers be are removed. an t ere ls a pe

betwe en d1 e m; ea V jns na ttl e n hJ n

Th@ 8 udd ha te 115. h u a to mil«!: the what they hear, T ey II s.ay that the st ruck again. an d t ev a In '5ay that t hea r; a nd that wh n e be n ceases 0 ri

make-s. on e come t in t ne six Vijnan as T

a pe netratio ca 51! with K MM will the place an e>: nfy hears b he Sen 50ry fu interfu-sio n

. n forthe erhe

o make rt sometni ng 'S thO§!!! artk ulariz i nc. agents ea led sa n t hem now ne re e:w: lsts, or ther it

pen· ught ne of

In t n@ true fs nca there is nsither sa mskr asams rita (u n reated); thev a re like- ava c fI

tl alluc;i at Ion. he n you attem pt to n Ife

mea n of what is e rren aeus, you mak bot" u

any 5 there,

15. Th Budd h the n rna k@'5 '50 rna of tv rela th e ir ~x perie nee of p Kwan n a mo g t he m ~s regs rded comes from th a ud itory sen se as tl is up to he en lig t!!n!!d "State of conse io sness a

Buddh s, and is now love incarna . sut at

ident- shim H IN Itt1 a II be ings in t e six

wt1 ere ne k oW'S aU ttl ei r in ne r el i ngs

ards the Imt!!! of tn@ uddha, i t1i'Self a nywhere hi~ hi m. Tne who Ie con

ot of much avail in th

case Clf Ama nda, W

ions tnus any

as ls the

02(110F~~~

I II

66 ',_~"_

magjca I eh rm of a co urtesa grave-5t n t:e5. I n the pract e of Sam:ild ki the is most ne ded '. leh is S il (mora I p reee ptJ _ do ing a with t e sexu dil mpu Is@, the i m pu beings. he i mp ulse to ta ke t ingo; not belonging t he des re eat m at Whe these I mpu lses a kept "5; CC ss-

fu IIV y really p raerise m d itati

wh i ch ; an d it is Pr.ajna that Ie-a S one to e rfect in erfus ion of a II the ix Vij n i'i

na hundr d days, at the end be .a bla t r!!:.a liz@. Srota pOI nn

ion of more tha n " ligl'1ten rnent an d ich be ings un d@rg '5@Yer

d! the n tI'I ~ ca use are I I'll s a re t n ~orrn I me var~ie'3. of e'IJ I sp Irit

rm , Thev. l'1owever, come ba ck to the h urna d. The-r@ a r@ being who!:

of

s all t hes me nta I d istu rban cq u I res a state of tra nq u ill" n 5 jU. i entity th rough hi

'\.._tf. &1
~~
no
• in
His S@ r!!n@ tv rE accepts the just one e".; death is. pia is emancipa

h ilc".;oph I ally exper en ces an inty itions t haw a car. u nda ;i nding f the Ess!! n

he ill have no more c t1 iloso p ers, Along w- the tra ling

- 0., of ipa sya na is 0 be g ady

20. But thl trained wit

FRO T HeHIN

T f Ft [. .1 la ~ m.a ss of atu reo to ~ ca lle-d !!SP!!C la Ily en be au se of its style n t~ rrnjnol , Until the time H ui ne Il8 (Ye no in a anese) a d hts imm ed iate d iscipl s, the not m ueh 'fu r as r e nlry e~p ressie I'1iS t lsss S;pe!:r: lea ltv 0 n l@n from

as time en t on th ere grew u-l u (go k u in J apanesel r s. "gatha" poems. and ot:I'I e r rictlv s king, the Vu -lu or the c h i cha raetensncs of

colloq u i al xpress:ic ns wh ich ure of Ch na. As; 1on8 as; zen abst raeti ., is too ina ne for

6' " -;

ZEN

are n appeal to on the mi d of a

EO

b ri@flv Sp!!ak ing only. The n is; "Entra e by Reason" and r ~ Ent a nc by Conduct I :~ By ~ E.,t ra ce by Rea~.,· we e real z:atio of the spir f Bud tI h is by tne (I id of the

sr: riptu I tea i ng. W@ then d@@p fait h in the

True N tu re lch tI'I e same i e 1t\B"-', The reaso n

why it oe s n n rfe st it~el i ove rwrapping of

02(1 OF~~

I II

rna n, aban do ning enes'5. of tho LIght

is ne ith~r self no r one essence, a nd this beli~f a nd eve r moves away then be a slave to word..." 10 r he I..., In th e Reaso" ~ If, f e from co nceptu al s!!:r@n@ .a nd not-a i ng. Ttl is is ca II!!d

r acts in wt1 it h all 1. To know how to

@ nt .. How to ra q u it@ hatred"? H@ wno

se in t e path 0; hcu Id tI'I in k hu s when he ha-s; to d rse

moo n CI r compla in, me et to worry over ills hat may !'a ppen to

han 'th in.g5 .a ("@ '5.U @d by a h ighar

LI nd 1: ion of causat ion is: ached, II Wh ~ n this: a ma n, he will be in accord with the

kes the best U5e of l1i:ltred and tu rns rt Path. Th is is ca II!!d

d",

10 ..... *:-.

'- .. ~-

2, By ~ being o bed iel'l to arma II S (.at rna n lin wh;jJt~'lte bl!!! i s a re ka rm a it condit lens: e p easu re a results ot mv pravio 'S i3I ion, If I he nou r, ete., thi'5 is he LItCO reason of eausaee n ffe my P ka rm a is e>lha usted, e r suit I a what is t ha n t n@ U'5.@ f ing j a ece pt th e Ita rma as it b ngs to Mind It5eIf knows n tthe pleas ure [and pain I ill n with the Patn. Th@ afo r

karma",

: There is- no self tl1e int@ rplay of uffer a rs also the @d wit:tl fortuna, deeds which by hen the force of

.a in or I~. lat me or th e other; the ase, Tne wi nd of i Ie ntly in ha rmony .ng obed i@ nt to

3, By t not craving ( world, in et~rnal 00 thing cr another, ich u ndersta nd the truth an d

th is: M en of the rywh@re to one e wise howev~ r rs nt. Their mi nds

abide sere nely in ttl e u ne y moves about in

.a [00 rda nca with the a'INS &'5 are empty and

t here is; n oth ing de ira bl to '5e k here the re is the

me rit of brightness t ere "'-'urelv erit of dark ness.

TI1 is triple world wh re stay a etl1-er too long is like a

he U5@ on fire; all t h h!i a by'S ffers, nd no body rea Ily

know'S what peace ls. aecaus h wis; a re thorou.g hly

a cq uajnted wittl t nis trut • t ney .a ever tta ehe d to t h Ings

that d1 a"ge; their heu hts a u ttl d, hey never crave

.a:nyth i n.c, Says the 5 tra: Where p.a in; cease from era 'ng nd yo a that not to crave a ythl g ls ide TI1-e refore, it is taugtl

02 10F~~

I I I

14. By • being m a rd Reason wh I cI'I we ca II t he this Reaso n i'5i the pr nci p

'\.._tf. 71
~ ~.
efil erne r,.ts and attach me nts, and t re
er' in it, Says the Sut ra: "ln the Dh a
nc senti ings. bscause it is fft!e from the sta i of
baing: i the Dha th r@ is no 'sa If' b!!!C3 U'5@ it is free from h@
stain $~Hhood, h n the wis;~ u nd ~ rsta nd th r.; truth nd
believe 'So III be II in aeeerda nee IN tth the Dna r
is in the of the Dha rma no dss if@ to poss
dy to practise eha rity with the ir body,
ev eire r begru d,ge, they never know
-s.t ey have a pe rfect u nd erstand ing of
nature e ptl nass, they .a re .a IXl'If@ pa rt ia lit'{ nd
ca se of t heir wi II to clea Me a II being of
e among t he m as of the m, bllJt t nev
not h is is the self·bene-fit ing p hase of
r, now also how to benefit oth !!!~r
t truth of en lighte-nm ent. Ao; with
It t he other five vlrtllJ es [of the PraJ.,
the six virtues of perfect icn to g
• i1 d y!tt thare is no '§.pecific corrsc ious
~y re engaged in a ny mernene LJ!; d
.a cord wltt1 the charma", 311-
11
ON BELl IN MIND (S HJ N 11 N· NO· M EI) ~IJ
rfettWa no d rfficu Ities
Except hat it refu a ke prefe renees:
Oniyw en freed f and love.
It (@v@a s its.@ If fu I ithout d isgu~;
an indl'
And h van and e- n ..... *:-.

'- .. ~-

yes.

.d inst it .

If you w ish to see it befo H.i3V~ no "fixed thoughts ~

2. To set up wh.at you I ik Ttl is i-s the d sease of t he Whe n t ne deep mea n In8 Pea ce of mind is d ist~ rbe

.aI i mot wh t you d islik@·· nd:

the Way 1"-' not u nde rs.tood se,

3. [The Wav i-; I perfect Ii Witn noth ing w.a nting. n It is indeed due to rna ki Th.at its suchness is lost s·

ntc vast pace, I ng ","upe I ueu "-':

4. Pu rsu e not the CI uter e t n81 emen s,

OWe II not in the in .,er \/Oi ~ Be s@r@ne in the en!!!! ness And [dualisml vanishes b

5, When yo U !it rive to ga i by stoppi"8 mot ion

Th@ qu i@'Scenc~ thus gai n is @"Ii@r in motion;

As long as you ta rry in t h ua Ii sm,

!-low can you rea Ilze one e Si?

6. And wn@ n ona ness is n t borough u nd arstood, In two ways ~'§; is; susta i e :

The denying of rea flty is t a ~aening of it,

An d the as'5.erting of em p i ess i s the e.,ying of it. "C'

7. Word lness and intelle The more wtt h t hem the Away there"" rs with wo And thers is no place wn r

we go;

ess and j tellection, pass free!:ly.

g. When we retu rn to tn Whe n we p ursue e>Cterna

et, we g.a n t he me an ing; bject'&r w lose ttle rea 500 fl ,

'INW'rN. ~~jJ(I~_II'iI I I

nt we are enlign nd the voidn e-5.

us Appear Try not Only caa

ot wttn euansm, carefu IIV void p ursu ing it; As soon oil yo u h.ave: right a Co.nfusio. ensues. an cI M in I'

12. No ne@ offs red. oil n No. d istu r nee goi n.g" and Tne 5~ bje I s q IJ leted wh e Tne obj e ce asss when th

13. The 0 'ed: is an 0 b ject Tne 5~ bje is a $U bJect 10 r Know tha the relat iv ity of ate Iv on one Em

re not d I ngu Ished e ten tho san d tl1 i gs; this and hat, arise?

Em ptiness the And each ontains in rue" Wn@ n no iscri m ination is a How ca n o.ne-sided an d p e]

2 10F~~

I I I

14 '._~"_

15. Th e mat Way s ca 1m and ta rge~ hea Iteet F or it n ttl ing is aa r ncth in.g is; ha rd;

Small vi ws are i r lute,

e ta rdier they go.

ing 1"-' neve

to go the n.g way~

Qu it it,. nd th in gs; f now the ir own oou r5eS, Wh ilp::! t e tssenee etthe r d eparts nor a bides:.

(If ttl ingsr and you a re in

Way, ca 1m an ea ~ an d r~e from a n nova nee:

But wtl n you r ttl 0 hes a roe tied, you tu rn away Th-ey g w tl eavier nd duller an dare not at aU

n yo~ are You are h-e" one Th@ wls .a re non-a Wh ilp::! t e ignor.a nt While i the Ohar Th-ey ig (I rant Iv a

fl

ind t hem selves up;

itse If there is no jnd l'I,Iid~ ati n, en ttlernse Ives to pa rt leula r bje

It is thei own mind th.at cr@.R@S iIIus ions»

Is this n t the gre of .a II self-cont r.ad iction s:?

ot sou nd, the sp irit is trou b~ d! What is he use of el ng partial a nd one-s Id ed th n 7 If you w nt to wa Ik he course of the 0 ne Vel1 id , Be not ra] udiced a in'5t t ha six san 5~·O bjacts.

prejud lead ag.a in"-'t the ~i:< ense- bJ es, h the e nlighte nme"t;

ten@d ha @ no like-s. ;iI nd d is I ike 5: of du.alis

Are con ived by th Ignorant ttl ernsefves,

Th-ey a like unto isicn 5 a nd flowers in the ai r;

n,

hold of he ?

n@'5S.4:L

re of tl1 ings, @ b@yond a na tog r

nd the re ls no m ment.

an there 1'5 ne rest:

s (I more obtai" r

y cannc

ed,

ny funner

rincipla of

done a

n@v@ r atta in'§.,

i n.ation fa i ls to m

;}.._

'- .. ~.-

is it ha r ~ !ielf" nor "0 her":

d i ct ide ntific -on is ugtn.

26. I bei g. not two all is; t AU t at ts s compre h nde tI i

Th@ the t@ n q rta 1"5,

The er into tI'I i Absol te Reason,

27.

ason is beyond quicken i ng [t i ] an

It is

II the ten qu arters.

For

tv -;m.all th i gs a.. as la rge as Ia rge th i I'I,SS ca n o external ndlt I 1'1 s obta in;

rge th i"g5 re as rna II as srna II th i ngs ean be.

nef@ no cons id!! ratio n,

29.

ls ths sa state of ttl 0&'5 fa Is to obta io, tarrying th

No

i~ rea li2:~d.

rry a beut your n be ing pe rfect I

n.

r h b I ievi n.c mi nd ar@ not divided, ing mind and Mind,

HI

FROM HUJ-NHNG'S TAN-CHIN "

j na pa ra rnita is a Sal'l sknt te rm 0 T'ang it means; "great-wlsdorn d", TI'I is Truth (dt1 arrna -fa I is to ron ou ncad witn ttlf! mouth, Whe ntom. lik~ a n a pp.a ririol'l. The D ill me as the Elill.ldd ha,

country; i shore reae ba [mere l is; likP~ a p Yogin Is th

Wni1t is wide and emptied eentains t

a a? Mati a mean s ",g rf!at". Tn@ ca at, it is like emptil'le-n of space, kes one fa II into em ptl ness of In su n, t ne mo on, stars, con-s-teUat

n d rivars. All graSise s and pia nts, g men, bad h n.gs; a nd good thi n.g$, Heave n an d e -they a

empty ";PG . The e mptine~s of lSeIf~ 1 natu re a - i~ In a II op e

is just like

u re 00 nta iM in it all obj ects: he II.It exce ption are of Se If&natu re.

beings. a" on- hu ma n be ings a s ti'ley are, e -I

t:t1 ings an d,g ad t nings, it .d ba ndo ns the m not, 1'1 ated wit em; it 5 lik~ the ern ptlness of sp great, tha is, mati a, The eonfu sad pron ou mouths, t wise live it with their m in d'S. people co f 'Sed [in mind): they con cefve this; th ey t1 ave e ir min ds emptied of thouglm.··

Tn@ ca pac of Mi nd is gf@at; when the ("@ is n I aero pOI n r

ing it it io:; s a II. Co not merely pro ncu nee it w h the cut Tnos;e w n il to disc.pline themse tv-es to I t is life. ill e n

02(110F~~~

I •

l' ..... ::"

'- ..

rajn.ili' Prajn a i5. chih- ui (w- e m], Wt'.e rs is not be ni,ghted at II ti m s, wh en yo pra] na r wi'5dom), th i'5. is call@ t:t1!! I if@ i~ I thought of you rs ts be ighted then praj n Wn n a s Ingle ttl ought of urs is of ch Ih, i.e, rajna is born I Be ing Iways be nigtlted v@t declare th@ms@tv to ba

n I) form. it r.; no other ha n t m~.

prone unce I P rajna 1 mouth.,;.; t wlse

mj"ds. Wh e n it is me tv pro eu "ted, tl1 is at

snt oil falsehood: wh@ t:t1!! re is a .fal5@h r it is

hen prajn.a is lived in very t ought of yo . t hi~ a I tty. Tho ~ who un e I"5tan t h I~ tNt n, r.d er-

h of Prajna and practj e t ne I of P raj n I Those

cti'5.@ it oil re 0 rdi na ry @opt@. Wh@n you et is@

e ttl ought of you 1"5, Y LI are e u al to the

the passions a re no you r a nt@oC@'d@nt ttl 0 ; a s soon as you r su a Buddha.

tl an enlight nfu sad yo is a n tho LIg ht is nligh-

~. 7~

ds, Praj na pa tne most • the

h ighest. t:tJ foremost; it he Ii:! ;jJ bid ing.

ing. nowtl rs coming,: a II he B dd as of the futu rE iss @ o LIt of it. of Great h u;:ma ha r.ajna ~ that lea s to th flve Sika!"lld as, t he passl ns, a d destroyed I Whe n ttl us d cipl i eel one is a B d d ha,

t:tJ ree pas ions [L@. gr d. .a g@ • an d te! tv] into

Morality (5 la), Med itat ion (dhy and Wi~do

28. Good ie nds, rF you Truth (d ha mad niIDJ l, .a n at 0 nee in to exercise

ta; you J ~ de\ilote yo rsel s 0 the one

Vaj raeehe ika· P raj na par.a ita utr r and yo u t:tJ!! natu r of you r bei • t:m er pc n the P she u Id be nown th at the meri of LJd'I.a pe

ble. as is Istinct Iv praj in he s utr.as. of w

speak in d ail.

way of un produced II.es. If the were

na!ly a bidj B. ., ot

sigl'rt i"to

from atta [r1l@nts; h im

the ess ee of in the r ht of .,or

a nd 'Sl.I peric

taught to ent"-' , If

(I- 201 F~~ B-o-ob

I I

80 ..... *:-.

'- .. ~-

intelli,ge nee a nd in ri r e dcwments ha ppe n to would eve r ba i1W ke ad in th!!!i r minds. W nv? d ra£:on pou ring r ns d n in to rrnrw.;. over c iti@-sr towns, vi 1101 @5 ar a II d@ laged .a nd carri flood. as if lhey IN re a s-leaves. But whe n th much, f.a II", on the no r a decrease-

fl

Whe n people of t e re Veh ide li~en to a d

VaJracc:hed ika the i m nd are ope ned and the

u ndsrsta nd ing. Tn y w tnereby that the ir is

origin.a Ily @ndow@ rajn.a -wisd om a nd th all h ings .a reo

to be Yiew~d in th Ii 1 hi~ wisdo m (t hih-h i of t e irs. nd

t hey need not de en on lette rs, It is. like

boeing rese rved j" h 5 ; but t he water is d d ra,con rking out 0 .and all plants, sen ie

wet. All t ne- wate rs f1 t he great ocsa n, a d

t hsrn • nto on@ sin wisd om wh it h is th

29. W hen people doctri ne h@reo dis u

growing sma lion rain, are all un.ab growth I It is t ne sa

at

d@o@ p-reoted ne'5.S $1: rp::!e ni t11!: the 'S u vlsible.

61

is no gre all ings ch e ( the Buddha by

s in P raj n ·wi dom, b M!!S confuse d I10u hts, th

rn I exercise why th

Iv~s rals \I Ing [of th pas ions an d th

ins- eo or outsid ; ne free to et rid of ach in,g th tion , When 0 n is. a b!e

th e is from th fi rst no

and Pr.aj n.a p.a ra ita.'"

now e as no 0 struc, e rea liz s that ~En [ is Self.. aru re 1

II t he $utra .a nd writ gs" II the lett r ttle twe di -5iions [of tonh b

rid, "'0 m Ititud nous obje s

ra, we now hat a II o - ople of t e rl d. All the 'Sut as a nd ritings: their exi en cs because th people of the

intelli.g~ , Tnos;e

. only p ible

no are stu id are

ior people I'Id tl1 ose who a rn intell- e"t a le, The con usad ask t ha wise, .d nd t ha ise di

0" the Tn.! h in order to make the sty p enl i,g n

hOI ani ntu It u nda rsta ndi n.c of it. When the co fuse

en ' hte ned a nd have the.r mi nds 0 pe ned, t ey a re not d I" i gu I"hed fro the people of great intellig nee.

;}.._

'- .. ~.-

fl

reo w@ kn w that Bud d has wh@ n not n li,ght@ @d a than ord i .ary be i ngs; "IN he n there' one 1: oug hte nment, rd I nary beings; at once t rn into 8 ud rs, we kn w that a II m ult itudi"ous ob

@m in ens's own mind."~ Why not, fro r at 0 nee re a I the on~ na I essence of

I"attvasil aStra: "My 0 rigin al s.elf~ natu r is pri rily

my Mind i knewn a nd my NaUi re i s S en into I nat the path of Buddha" ood, I' Says the Vi 1"1\11 b

n you have an inrtant open ing of lJiew LI ret n to

or" i al Mind,"

he G r!!:;R M '5t@ r d i@d on t ha t" ird day 0 the @ig t" second ve r of Hslen-t'len (713 C.E,). a the e' hth vof mh mo th of this; year he had a fa well 8 eri g of

llowers as e fe It that 1'1 e was to leave t e-m fo the-

ing month .a nd told them to h.aVE' al the d hey

t have abo 1: h is teach ing once for II sertl on th i!;

len. As; he und them "Nee-ping in tea he sal : "Yo are

pi"g. but 0 r whom a re yo IJ so '5(1 rry? for

ot knowi ng her@ I dim daparti ng to, yo where I m go ing. I ndeed, if I did n ,I woLiI

you, The re son why yo u are in tea rs is probab et your.;eh.r s k"ow wh ither I am gOi" - If yo

d net be IN pinG 50. Tne f'5.'5.@nce of tha Dna rm s no

-an d-death, 0 com il11!:-a nd-going, Sit d n, a II yo u and

give you a gat ha wit h t he title, ~On tl1 e bse I~t ~ "Eo

'\.._tf. n
~ ~.
ere is not ing true a.,ywf'1 reo
nere: to be 51!!!
see the true,
"jI
ere the t
ing fa lse in it ich is Mind itself-
it'5.@lf i5 not ll rated from the fa l!ie,
ing true, nowh re is the true to b~ fau
u!'IId ersta !'lid'S w nat is by
, oving";"!.-
these n endowed h consc lousness. \ling i~
inteUlglb
yourself in ne practice of keepin
. in .a q uietistic mad itation l,
Ie yeu g.a in is hat of one who has lrous to r the- t r tv im moVoiI b I@, e immov.a Ie i-s in the m 'ng itself.

ova bre is ttl e [t u Iyllm mova ble c ne: eed of 8 udd ha ood wt1 ere there is n

nscieus-

va ried are as ets [of the immovab d know th t the fi~t rea Ii is i rnrnovab Ie;

is insight is oil 'n ed,

'ng of Such nes ls u nd erstoed ,

!!)(@ rt you !!!Iv@!i in th@ pr per direct ion; not in th teac hi ng of th Ma havana

F

concords na of vi!!ws

You may t Ik tog~ther r rd ing the Buddh.a 's teach ng

Whe re t h re I", rea Ily no s ttl concordan ee,

Kee P yo ur ha nds folded a d you r joy with in yo~ rse

The re is IIv noth ing tc fgue.a be LIt in thio; te aeh i

Any arg~ i is '5U re to go ga I nst the inte nt of it; Doctri nes iIffl" up to co I'll usjc nand argu rnentatio I'll Le.ad by th I'Jl5,@ Iv!!'§. to bi hand d aath,

JV

DAJS HJ 'S" 0 NG OF HNLlGH TE N M H

1, Knowe isu re Iy ph uoso ph er wh has 0

beyond Ie m ing a nd is n exerting n Im"5elf in a nytn n87

He ne ithe e ndeavou rs avoid idle thought5 no

tha Truth; I F or he kn W'.i that] igno nee i n r~ality is the Budd lAnd that] nis empty vlsl na ry body is no le ss than body.

arin

2, When th e D ha rrna-bcdv is. th

objet:'! Ito k DOwn .a 5 '5U ., l.

The so Lire of a II thing'§;. 30; far as its '§;elf-n atu re Budd ha in nis absolute as eet:

Th-e five regat-es (ska d ha l a rs I ilc-e a c loud

and th ith with no fo.:@d u rpnss,

The th re poi§;ons (k a) a re like

d lsa p pe ar g a", it "'0 ha p ns to them.

.3. W"en Re[:lll ity is ~ is Seen to be wit heu (I n ego-

su bsta nee and dl!!'ltoi d of objertivi ,

And the reby a II tl1 e k rrna wen lea ds •. Hi to insta ntly wipl!!d out:

Thos;e, howe'lle r, who win ""urefy Se e their t

. gs wit h t he~ r lse kn ledge,

lied out for in n me ICI b e age"" 0

come-

4. In one whose min d is; at on T(ltnagat(l~dl1ya na The sil( pa ra mitas an d Wnile in A world of d traced,

But after t ne awa ken ng the eve n (II great chiliocos exists

5. Here CI ne 'See'S neit In the midst of the invited;

Tnl!! dust lof igno ran I has th e mi rror never polis ed, Now is the time once rail t

bliss. nejthe r I nor

rene no id Ie quest lint' a e

done

6. Who i'5. sa id to h.avl!! n o-tho H re ally not-born, the ls no Ask i3I math Ine~man (I d find A'S 10"8 as yo usee k B dd ha h

birth eith e r; If th Is is not s d, 'Specifica Ily

7. Let the four elemen s gc ur nOId.

And in the midst of t e Ete m Iv Sere ne allo or to peck, as you likl!!

Whe re a II things; of re I tivity

86 ..... *:-.

'- .. ~-

There is seen the realiz!!!d.

g in rei to the root of

ffifms;

d bran hes, there i no help f r

YOiIJ.

9. The wn@f@,ilbo ts of t people ge nerally, Wh ich lies deep garbna; Th@ sixfol d fu ncti .and yet not a n ill The ravs of light rna 1m of form an

known

rrnad by it i .a n iIIusi

erfect sun b Io.,g to t

10. The fivefo Id is. gained,

When one has maa su re I"I'lent; The re is; no diffic LI But wt1 0 can ta ke

Id power[ ]

is beyo nd I ntellectua ]

. ing una es in the mi or, ocn reA cted in wat ri"

1 L [The @ nlighte .always by h lrrse Eve ry pe rfect 0 n Nirvana;

H is tons is d.a55K: elevated.

H is feature".; .a re ather srtennen to othe I

nt, his airs

s are fl rm, he pays

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