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Key Points of Platform Sutra

Key Points of Platform Sutra

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Published by Jogen Adam Salzberg

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Published by: Jogen Adam Salzberg on Jan 08, 2012
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12/10/2013

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Dogen also instructed, The primary point you should attend to is detaching yourself from personal views.

To detach yourself from personal views means to not cling to your body. Even if you have thoroughly studied the words and stories of the ancient masters and have been practicing zazen continuously and immovably like iron or rock, if you cling to your body and do not detach yourself from it you will be unable to attain the Way of the buddhas and patriarchs in ten thousand aeons or a thousand lifetimes. Guided meditation:
• • Relaxed , alert posture Deep sussokan breath

Awareness of whole body field, enjoy the living unfolding, unfixated mindimpartial, notice any contraction in specificity, exclusion or aversion, instead let the mind be like a gentle summer rain that falls impartially or like one of these crisp winter evenings, the moonlight covering the whole forest with its light. Nothing to be rejected, improved or fixed. If attention is resistant to stabilization, choose a point of focus such as breath, heartbeat, pressure of legs against seat or cushion. Around this point of focus, expand and extend awareness to encompass whole body field. While maintaining this bodily abiding, state the following internally: “I am not the body, the body is not - myself , there is awareness of bodily sensations, in bodily sensation there is no “I” Continue to repeat this reflection while looking into direct experience of the statement. Shift to an intensified objectification of bodily experience. Aware of the body as an object of awareness. Experiment with a “pulling back” or “looking from without” at the body. From the space two or three feet in front of or above the body, gaze back at this body, witness this body as if from a distance, like an outside observer. Simply notice and let go of any doubtful thoughts. It’s fine to subtly utilize the imagination to feel into this practice. Be mind unbound by the bag of skin, be a sky of awareness, bodily experience a cloud passing through. Imagine awareness as large as the room, beyond the room, without limit.

but in thoughts there is no ‘I’ “ Continue to repeat this reflection while looking into direct experience of the statement. careful listening. bring an intense attention to arising thoughts and images. like listening to a voice on the radio. END GUIDED 2 It is natural to have a sense of hearing our minds. While maintaining this witnessing. Not trying to quiet or still thoughts. there is awareness of thoughts. . state the following internally: “ I am not the body. the body is not myself . See if you can relax that sense of locatedness. in bodily sensation there is no “I” “ END GUIDED 1 Attend to any mental activity present. Notice any sense of locatedness or origin to this awareness. but in thoughts there is no ‘I’ “ Continue to repeat this reflection while looking into direct experience of the statement. this witness of bodily experience. there is awareness of bodily sensations. Nothing to be free of. Alert. As if eavesdropping on your own inner dialogue or listening to a priceless secret. Simply present with mind’s expression. Disengage from actively generating inner dialogue. thoughts are not myself . Simply encompass mind’s sounds with careful listening. Envelope mind’s sounds with listening. so as not to miss a single sound. state the following internally: “I am not my thoughts. Now imagine putting arising mental activity directly under a high-powered microscope and observing the behavior of thought-specimen. there is awareness of thoughts. nothing to quiet. we ‘hear’ voices. let mind’s expression unfold. Simply maintain presence. Without meddling or trying to alter that experience. Again state the following internally: “I am not my thoughts.Next. Become aware of mental activity as sound. Again. simply witness the thinking mind’s expression. Now simply be present with mental activity. thoughts are not myself . Put aside interest in the content or significance of the mental activity. Now letting go of the statement. Notice effects of singlepointed attention on each arising mind formation.

Yampolsky. no near or far. Naturally this listening collapses into inner dialogue. Naturally. as contrasted to the gradual methods preferred by those who are "deluded. Simply respond with opening the embrace of listening. 'thinking' (with attachment) . Embrace both mind’s sounds and sounds of the environment. no-thought vs. The Platform Sutra of Hui-neng.to re-achieve the natural state of original purity. The practice of steadfastness overcomes judgment of others. no self or other “ END GUIDED 3 SUMMARY by Jai Daemion. no near or far. The mind is non-existent. Continue to repeat this reflection while looking into direct experience of the statement." The concept of no-thought as the basis for Hui-neng's lineage of teaching: no-form vs. Hui-neng offers the 'sudden teaching'. • • • • • Meditation (ting) and wisdom (hui) are interactively linked in circular. Relaxing awareness open. “Original Mind has no inside or out. no self or other “ As you state this reflection. It takes vigilant effort to maintain this inclusive awareness. attachment to form. allow inner and outer sounds to mix and mingle . mutual causality: "meditation is the substance of wisdom (the lamp is the substance of light). hear it as simply another sound in this inclusive awareness. Continuing to practice this awareness and state the following internally: “Original Mind has no inside or out. Envelope inner sound and outer sound at once . wisdom is the function of meditation" (the light is the function of the lamp) "The samadhi of oneness is straightforward mind at all times" straighforward mind is awareness without attachment or distraction. thus perceptions are all delusions.Now expand this listening to include the sounds in the room as well.. . but does not imply artificial stillness or denial. 'Viewing purity' is a distraction. Continue to practice this awareness. Edited by Mark Unno P. trans.

meditation. repenting bad actions.• • • • • • Meditation cannot be forced or artificial: when it is natural.' warns against distinguishing (separating from) good things and evil things. Ch'an = to exclude form. we are already in meditation. one instant of thought with wisdom produces prajna. and limiting the vastness of the mind by not practicing. the truth (the Dharma) and purity (the Sangha). One instant of ignorant thought can cut off prajna. The four great vows: "I vow to save all sentient beings everywhere. Thus. I vow to achieve the unsurpassed Buddha Way" The formless repentance: seeking forgiveness for the "crimes of the three realms"." Self-nature contains the ten thousand things. The doctrine of the Mahaprajnaparamita "the Great Perfection of Wisdom. I vow to study all the Buddhist teachings everywhere. this is 'great. ting = lack of internal confusion. The very passions are themselves enlightenment (bodhi) Deceptions and errors "of themselves are the nature of True Reality" . I vow to cut off all the passions everywhere. awakens the Dharma of prajna. Ch'an-ting or Ch'an meditation. What is prajna? Prajna is wisdom (chih-hui). ignorance and jealousy The formless precepts of the three refuges: enlightenment (the Buddha).

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