Simple_Jack

If anything, the quotes I post creates positive imprints in the mind of the reader. Money and Dharma...a loaded topic...the concept of merit accumulation is alien to the Western mind, so supporting Dharma or the guru as they do in Asia doesn't always click. Buddha talks about the merit received, in relation to the meditative accomplishment or decrease of the kleshas in the mind of the recipient, for the one giving offerings:http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/22.12-Dana-Vacchagotta-S-A-3.57-piya.pdf. In Vajrayana, you are supposed to view the guru as the dharmakaya buddha (similar to recollection of the buddha's qualities in sutra, as a way to cultivate positive mental factors conducive to samadhi) the way this applies in Vajrayana is unique to its path. This is supposed to come after the student, examines the guru's behavior and such, to see if they are a trustworthy source for teachings (many Vajrayana texts describe how a disciple should do this). Anyways, great quotes!

http://www.dharmawheel.net/viewtopic.php?p=107255#p107255 ...according to the Kosha, beings in the ārupyadhātu do not possess physical sense organs; they possess a mental faculty, a consciousness and single mental object (the concentration which propels their rebirth). They likewise possess only three faculties (indriya)-- the mental faculty, the life faculty, and the faculty of equanimity. http://www.dharmawheel.net/viewtopic.php?p=34231#p34231 In early Theravada, it is asserted that formless realm beings have a very subtle form. Also, in Dzogchen it is asserted that formless realm beings actually have subtle form. http://www.dharmawheel.net/viewtopic.php?p=65204#p65204 The class exists, but here "formless" means "very little form", similar with Theravada Abhidhamma understanding of formless realms. It is kind if like saying that you are broke, even though you can afford a cup of coffee. http://dharmawheel.net/viewtopic.php?p=264014#p264014 ...in the Dzogchen tradition formless realm beings are considered to have subtle material bodies. ~Loppon Namdrol

...I have heard (from ChNN [Loppon-la's root guru] among others) that the disappearance of the body is not necessarily a sign of the body of light. Hindus also gain control over the four elements, also Arhats can gain control over the four elements. Gaining control over the four elements is mundane siddhi, it is not excellent siddhi, nor is it reserved for Vajrayana and Dzogchen people. However, if someone has not studied in detail, they might think that many mundane siddhis are profound. So yes, what I am telling you is that I do not consider the so called rainbow body to be much more than a display of mundane siddhi to create faith. I am glad you have faith in the teachings, but as I said, I do not derive my faith in the teachings through illusions and phantasmagoria... KDL [Kunzang Dechen Lingpa {<-- guru of Loppon-la}] went through all four visions to the end. He told me this personally. Not only me, but others. He did realize rainbow body. Rainbow body, in Dzogchen, does not mean that your body disappears. This is a huge misconception... it is stupidly simple -- once you reach the end of the fourth vision, everything is a display of the five lights, as it is put in the classical text earth, rocks, mountains and cliffs vanish and instead one sees only the five pure lights. Sometimes, your body vanishes. Mostly, it just shrinks after death. For example, Thangtong Gyalpo achieved rainbow body. His kudung is still shrinking. It exists in a small monastery in somewhere in Nepal. A Lama friend of mine knows where it is and has seen it. In other words, rainbow body in essence is actually a realization. ~ Loppon Namdrol

From the textbook of Dr. Upinder Singh (daughter of prime minister and noted historian): "The earliest formal exposition of Advaita or non-dualistic Vedanta was put forward by Gaudapada in the 7th or 8th century in his Mandukyakarika, a verse commentary on the Mandukya Upanishad. Gaudapada was influenced by Madhyamika and Vijnanavada Buddhism." Also the Mandukya Upanishad itself was influenced by Mahayana: Hajime Nakamura, Trevor Leggett. A History of Early Vedānta Philosophy, Part 2. Reprint by Motilal Banarsidass Publ., 2004 page 284-6 "As was pointed out in detail in the section titled Interpretation, many particular Buddhist terms or uniquely Buddhist modes of expression may be found in it." "From the fact that many Buddhist terms are found in its explanation, it is clear that this view was established under the influence of the Mahayana Buddhist concept of Void." "Although Buddhistic influence can be seen in the Maitri-Upanishad, the particular terms and modes of expression of Mahayana Buddhism do not yet appear, whereas the influence of the Mahayana concept of Void can clearly be recognized in the Mandukya-Upanisad." "Although Mahayana Buddhism strongly influenced this Upanisad, neither the mode of exposition of the Madhyamika school nor the characteristic terminology of the Vijnanavada school appears." If you want to see the verbatim verses Gaudapada took from Madhyamaka, you can click: http://books.google....whether&f=false Shankara did not understand Buddhism, or purposely misrepresented Buddhism as he did the other Indian philosophies. This is mentioned in many academic books on Shankara. This also indicates that Shankara never defeated Buddhists. ~RongzomFan

The choice one faces is do we believe what you assert, or do we believe our own tradition? ~Loppon Namdrol

...and almost immediately a consistently abusive pseudointellectual Pseudobuddhist popped-up like a blind whack-a-mole or a common krait and posted some unenlightened pseudointellectual pseudoscholar's re-interpretation of this quote, which basically stated that everyone should actually do the opposite of this excellent advice and listen to the self-appointed Buddhist priesthood instesd. Where do these people get the idea that they have the right to tell someone that they're not a Buddhist or to reinterpret the words of Siddhartha to mean the opposite of what they actually mean when allowed to stand on their own merit...? I prefer my Buddhism unadulterated - like women and whisky. That fake Buddha quote, commonly circulated among the internet (http://www.fakebuddhaquotes.com/do-not-believe-in-anything-simply-because-you-have-heard-it/), was originally inspired from the "Kalama Sutta" which was addressed to individuals who were not already a disciple of the Buddha. The Buddha states to one of his followers (nearing his death) in the "Mahaparinibbana Sutta": "Therefore, Ananda dwell making yourselves your island (support), making yourselves, not anyone else, your refuge; making the Dhamma your island (support), the Dhamma your refuge, nothing else your refuge." Venerable Sariputta (1 of 2 chief disciples of Buddha) explains the Buddha's Dhamma to the sangha of monks in the "Mahahatthipadopama Sutta": "He who sees Dependent Origination, sees the Dhamma; he who sees the Dhamma, sees Dependent Origination."

Translation of Chengguan's (4th Patriarch of Huayan sect: http://thetaobums.com/topic/33430-interdependent-totality-in-buddhadharma/) commentaries on the Avatamsaka Sutra: http://books.google....=gbs_navlinks_s

Translation of Chengguan's (4th Patriarch of Huayan sect) commentaries on the Avatamsaka Sutra: http://books.google.com/books?id=M8M0AwAAQBAJ&source=gbs_navlinks_s

Look out for Dharmamitra's forthcoming translation of the Avatamsaka Sutra: http://thetaobums.com/topic/33430-interdependent-totality-in-buddhadharma/?p=520583 Begin forwarded message: > From: kalavinka <[email protected]> > Date: February 2, 2014 at 6:53:12 PM PST > To: Heng Shou <[email protected]> > Subject: Announcement: The First Ever Complete & Genuine Translation of the Avatamsaka Sutra > > New Year’s Kalavinka Press Announcement > > > > Three First-Ever[1] Translations by Bhikshu Dharmamitra > > Completed on Lunar New Year’s Day, 2014: > > > > The Greatly Expansive Buddha’s Floral Adornment Sutra > > Mahāvaipulya Buddha Avataṃsaka Sūtra (Śikṣānanda’s 699 ce. edition). > > T279 - 大方廣佛華嚴經 - 實叉難陀譯 > > (39 chapters in 80 fascicles – 3000 pages) > > > > The Ten Grounds Sutra > > Daśabhūmika Sūtra (Kumārajīva’s circa 400 ce edition.) > > T286 -十住經 - 鳩摩羅什譯 > > (Ten Chapters in 4 fascicles – 275 pages) > > > > Nagarjuna’s Commentarial Treatise on the Ten Grounds Sutra > > Daśabhūmika Vibhāṣā Śāstra > > T1521 - 十住毘婆沙論 -鳩摩羅什譯 > > (35 chapters in 17 fascicles – 700 pages.) > > > > The Avatamsaka Sutra translation was finished > > At 12:01 am, January 31st, Lunar New Year’s Day, 2014, > > At West Seattle’s Kalavinka Translation Aranya, > > by Bhikshu Dharmamitra*, a.k.a. Bhikshu Heng Shou (釋恆授). > > > > Kalavinka Press is planning to publish all 3 of these texts in the Fall, 2014. > > (BDK-Numata will also issue an edition of Dharmamitra’s translation of the Avataṃsaka Sutra.) > > > > Although this three-text project was begun in 2004 at Turtle Mountain’s Prajna Translation Aranya, it was interrupted by publication of ten other books, a liver cancer operation, a liver transplant, etc., only to be begun again, 6 months post-transplant, in late 2010. > > > > Bhikshu Dharmamitra* is one of very first American disciples of the late Ven. Master Hsuan Hua (since 1968). > > He was also one of the group of three American monks who were the very first Americans to ever take full bhikshu ordination in the Chinese Buddhist tradition (Hai Hui Monastery, Chilung, Taiwan, Nov., 1969). He is the author of approximately 25 translations of Chinese Buddhist Canonical Texts, most of which originated from Sanskrit. > > [1] Although Thomas Cleary claims to have translated the Avatamsaka Sutra, he did not in fact do so.(For immense parts of the text, Cleary cuts out the Avataṃsaka text, grafts in other texts, and otherwise violates in a host of ways the sanctity of the Śikṣānanda translation from Sanskrit.) > > -- > Bhikshu Dharmamitra > (a.k.a. Rev. Heng Shou - 釋恆授, Michael Kane) > Translator & Publisher of Classic Indian & Chinese Buddhist Texts > Kalavinka Press (Kalavinkapress.org) > 8603 39th Ave SW, Seattle, WA 98136 > [email protected]; Office: 206-932-1155 / Cell:

These aren't just any of "the same old Buddhist precepts": the above is from the Pith Instruction Class of Dzogchen Tantras aka. Menngagde or Upadesha. Dudjom Rinpoche (former head of the Nyingma sect and considered a living buddha) comments on the 9 yana scheme of Nyingma: "The eight lower levels have intellectually fabricated and contrived that which is changeless solely due to fleeting thoughts that never experience what truly is. They apply antidotes to and reject that which is not to be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purification. They have created division with respect to that which cannot be obtained by their hopes and fears that it can be obtained elsewhere. And they have obscured wisdom, which is naturally present, by their efforts in respect to that which is free from effort and free from needing to be accomplished. Therefore, they have had no chance to make contact with genuine, ultimate reality as it is (rnal ma'i de kho na nyid)." ...Dudjom Rinpoche says the Menngagde is superior to Longde and Semde. Dudjom Rinpoche supports this point of view by citing the Supreme Array of Ati (a ti bkod pa chen po): 0 Vajrapani! If the Pith Instruction Class is not established, There will be those who cling to deliberate examination [Mind Class], And in particular, those who will believe in nothing at all [Vast Expanse Class]. Therefore, this definitive secret essence [Pith Instruction Class]- Like a butter lamp amid darkness, Like an elephant among oxen, Like a lion among wild animals, Or like a horseman among those on foot- Is superior to them all. ~RongzomFan

Tantra of Self-Arisen Vidyā states: [<----- Menngagde/Upadesha tantra] Further, samasara is as follows: false view and eternalist view. The false vehicle is as follows: held to be three hundred and sixty beliefs in a self. And: Likewise, the countless views of a self are included in two. Those are included in both the eternalist view and annihilationist view. Countless views of self come from those two. Likewise, son of a good family, because you have avoided entering a false path, I have summarized the views of a self and demonstrated them. And: The true Dharma is free from a self, free from the extremes of the taints of afflicted minds and so on. And: ...since there is no appropriation, a self does not exist. And: All the objects and conditions of the six consciousnesses depend on grasping something; if there is no one-sided grasping, there is bliss free from objects grasped as “mine”, empty of phenomena grasped as a self, and liberated from objects grasped as permanent. The Tantra of Self-Liberated Vidyā states: [<----- Menngagde/Upadesha tantra] If one conceives of a self, it is a delusion of Māra. And: The one great root māra is the concept that grasps a self. The Union of the Sun and the Moon Tantra states: [<----- Menngagde/Upadesha tantra] "Beyond extremes” is not apprehending a self in things. And: Those of incorrect understanding are the tirthikas i.e. all views grasping to extremes and grasping to a self.~translated by Loppon Namdrol

The Perfection of Wisdom: In Eight Thousand Lines & Its Verse Summary trans. by Edward Conze: http://huntingtonarchive.osu.edu/resources/downloads/sutras/02Prajnaparamita/Astasahasrika.pdf Thereupon the Lord, in order to gladden the four assemblies, and to further lighten up this perfection of wisdom, preached at that time the following verses: The Basic Teachings [5-18] 5. No wisdom can we get hold of, no highest perfection, No Bodhisattva, no thought of enlightenment [bodhicitta] either. When told of this, if not bewildered and in no way anxious, A Bodhisattva courses in the Well-Gone’s wisdom. 6. In form, in feeling, will, perception and awareness [consciousnesses] Nowhere in them they find a place to rest on. Without a home they wander, dharmas never hold them, Nor do they grasp at them-the Jina’s Bodhi they are bound to gain. The wanderer Srenika in his gnosis of truth Could find no basis, though the skandhas had not been undone. Just so the Bodhisattva, when he comprehends the dharmas as he should Does not retire into Blessed Rest.6 In wisdom then he dwells. What is this wisdom, whose and whence, he queries, And then he finds that all these dharmas are entirely empty. Uncowed and fearless in the face of that discovery Not far from Bodhi is that Bodhi-being then To course in the skandhas, in form, in feeling, in perception, Will and so on, and fail to consider them wisely; Or to imagine these skandhas as being empty; Means to course in the sign, the track of non-production ignored. But when he does not course in form, in feeling, or perception, In will or consciousness, but wanders without home, Remaining unaware of coursing firm in wisdom, His thoughts of non-production - then the best of all the calming trances cleaves to him. Through that the Bodhisattva now dwells tranquil in himself, His future Buddhahood assured by antecedent Buddhas. Whether absorbed in trance, or whether outside it, he minds not. For of things as they are he knows the essential original nature. Coursing thus he courses in the wisdom of the Sugatas, And yet he does not apprehend the dharmas in which he courses. This coursing he wisely knows as a no-coursing, That is his practice of wisdom, the highest perfection. What exists not, that non-existent the foolish imagine; Non-existence as well as existence they fashion As dharmic facts existence and non-existence are both not real. A Bodhisattva goes forth when wisely he knows this. If he knows the five skandhas as like an illusion, But makes not illusion one thing, and the skandhas another; If, freed from the notion of multiple things, he courses in peace – Then that is his practice of wisdom, the highest perfection. Those with good teachers as well as deep insight, Cannot be frightened on hearing the Mother’s deep tenets. But those with bad teachers, who can be misled by others, Are ruined thereby, as an unbaked pot when in contact with moisture. Three Key Terms Defined [18-24] What is the reason why we speak of ‘Bodhisattvas’? Desirous to extinguish all attachment, and to cut it off, True non-attachment, or the Bodhi of the Jinas is their future lot. ‘Beings who strive for Bodhi’ are they therefore called. This gnosis shows him all beings as like an illusion, Resembling a great crowd of people, conjured up at the crossroads, By a magician, who then cuts off many thousands of heads; He knows this whole living world as a mock show, and yet remains without fear. Form, perception, feeling, will [volition] and awareness [consciousnesses] Are ununited, never bound, cannot be freed. Uncowed in his thought he marches on to his Bodhi, That for the highest of men is the best of all armours. The Transcendental Nature of Bodhisattvas [24-31] Thus transcending the world, he eludes our apprehensions. ‘He goes to Nirvana,’ but no one can say where he went to. A fire’s extinguished, but where, do we ask, has it gone to? Likewise, how can we find him who has found the Rest of the Blessed? The Bodhisattva’s past, his future and his present must elude us, Time’s three dimensions nowhere touch him. Quite pure he is, free from conditions, unimpeded. That is his practice of wisdom, the highest perfection. Wise Bodhisattvas, coursing thus, reflect on non-production, And yet,while doing so,engender in themselves the great compassion, Which is, however, free from any notion of a being. Thereby they practise wisdom, the highest perfection. But when the notion of suffering and beings leads him to think: ‘Suffering I shall remove, the weal of the world I shall work!’ Beings are then imagined, a self is imagined, - The practice of wisdom, the highest perfection, is lacking. He wisely knows that all that lives is unproduced as he himself is; He knows that all that is no more exists than he or any beings. The unproduced and the produced are not distinguished, That is the practice of wisdom, the highest perfection. Chapter II Where Bodhisattvas Stand He does not stand in form, perception or in feeling, In will [volition] or consciousness, in any skandhas whatsoever. In Dharma’s true nature alone he is standing. Then that is his practice of wisdom, the highest perfection. Change and no change, suffering and ease, the self and not-self, The lovely and repulsive 14 – just one Suchness in this Emptiness they are. And so he takes not his stand on the fruit which he won, which is threefold— That of an Arhat, a Single Buddha, a Buddha fully enlightened. The Leader himself was not stationed in the realm which is free from conditions, Nor in the things which are under conditions, but freely he wandered without a home: Just so, without a support or basis a Bodhisattva is standing. A position devoid of a basis has that position been called by the Jina. Wherein Bodhisattvas Train [38-43] Coursing thus, the wise and learned Bodhisattva, Trains not for Arhatship, nor on the level of Pratyekabuddhas. In the Buddha-dharma alone he trains for the sake of all-knowledge. No training is his training, and no one is trained in this training. The Facts of Existence [44-47] Forms are not wisdom, nor is wisdom found in form, In consciousness, perceptions, feeling, or in will [volition]. They are not wisdom, and no wisdom is in them. Like space it is, without a break or crack. Of all objective supports the essential original nature is boundless; Of beings likewise the essential original nature is boundless. As the essential original nature of space has no limits, Just so the wisdom of the World-knowers is boundless. ‘Perceptions’ – mere words, so the Leaders have told us; Perceptions forsaken and gone, and the door is open to the Beyond. Those who succeed in ridding themselves of perceptions, They, having reached the Beyond, fulfill the Teacher’s commandments. If for aeons countless as the sands of the Ganges, The Leader would himself continue to pronounce the word ‘being’: Still, pure from the very start, no being could ever result from his speaking. That is the practice of wisdom, the highest perfection.” Chapter V The Counterfeit and the True Perfection of Wisdom [112-13] When a Bodhisattva [falsely] reveals form, perception, feeling, will, Or thought as impermanent [claiming that they are destroyed], - In the counterfeit [perfection of wisdom] he courses, considering not wisely; Because the learned never effect the destruction of a dharma. Wherein of form, of feeling, or perception, Or consciousness, or will there is no apprehension: By the method of emptiness and non-production [he] cognizes all dharmas. This is the practice of wisdom, the foremost perfection. The Attitude to Dharmas and to the Self [172-75] When one who develops wisdom to the end does not seize on the least dharma, Conditioned or unconditioned, dark or bright; Then one comes to speak in the world of the perfection of wisdom, [Which is like] space, wherein nothing real whatsoever is established. Chapter VIII The Meaning of Purity [186-95] The purity of form should be known from the purity of fruit. From the purity of form and fruit is the purity of all-knowledge. The purity of all-knowledge and of the fruit,and the purity of form: As with the sameness of the space-element, they are not broken nor cut apart. This world is attached to the mud of name-and-form. The wheel of birth-and-death revolves, similar to a wind-wheel. Having cognized the revolving world as like a snare for wild beasts The wise roam about similar to the birds in space. He who, coursing in perfectly pure, does not course in form, Nor in consciousness, perception, feeling or will [volition]; Thus coursing he shuns all attachments. Freed from attachments he courses in the wisdom of the Sugatas. Chapter IX All-round Purity [200-201] Thus coursing, the wise and learned Bodhisattva, Having cut off his attachments, marches on unattached to the world. As the sun, released from the planet Rahu, blazes forth, Or, as fire, let loose, burns up grass, log and forest. The Bodhisattva sees that all dharma and the Perfection of Wisdom Are pure, perfectly pure, in their essential original nature. But he does not seize on one who sees, nor on all dharmas. This is the practice of wisdom, the foremost perfection.” Chapter X Qualifications for Perfect Wisdom [211-13] Sakra, King of Gods, asks the Jina: “Coursing in wisdom, how is the Bodhisattva ‘engaged in’ it?” “Who is ‘joined’ to not the least thing whatsoever, be it skandhas, or element, He who is ‘engaged’ thus, the Bodhisattva is ‘joined’ [to wisdom] How to Dwell in Perfect Wisdom [219-20] “When the Yogin is coursing in wisdom, the supreme perfection, He does not see the growth of form, nor its diminution. If someone does not see dharma, nor no-dharma, nor the Dharma-element And if he does not experience the Blessed Rest, then he dwells in wisdom. When he courses therein, he does not imagine the Buddhadharmas, Nor the powers, nor the roads to psychic power, nor does he imagine the peaceful calm of enlightenment. Not discriminating, free from construction, coursing on resolutely, This is the practice of wisdom, the foremost perfection.” How the Tathagata Knows the World [270-74] The Suchness of the world, the Suchness of the Arhats, The Suchness of Pratyekabuddhas, and the Suchness of the Jinas,- As just one single Suchness free from existence, unaltering. Has the perfection of wisdom been understood by the Tathagata. The Tathagata’s Vision of Dharma Wherein there is no vision of form, no vision of feelings, No vision of perception, no vision of will, No vision of consciousness, thought or mind, This has been expounded as the vision of Dharma by the Tathagata. A vision in space is a being, so they declare. A vision like that of space, so should you consider that object! Thus has the vision of Dharma been expounded by the Tathagata. But it is not possible to report on that vision by definite statements [that differ from it]. Perfect Wisdom and Its Conflict with the World [304-5] Deep is this dharma of the Leaders, hard to see, Nor is it obtained by anyone, nor do they reach it. For that reason, when he has obtained enlightenment, the Benevolent and Compassionate Becomes unconcerned, - ‘what body of beings will cognize this?’ For beings delight in a place to settle in, they are eager for sense-objects, Bent on grasping, unintelligent, and quite blinded. The Dharma should be attained as nothing to settle in and as nothing to grasp. Its conflict with the world is manifest. Chapter XVI On Suchness [306-8] The space-element in the eastern direction, and in the southern, And so in the western and northern directions is boundless; Above and below, in the ten directions, as far as it goes There is no multiplicity, and no difference is attained. Past Suchness, future Suchness, Present Suchness, the Suchness of the Arhats, The Suchness of all dharmas, the Suchness of the Jinas, - All that is the Dharma-Suchness, and no difference is attained. Chapter XVIII Deep Stations [342-43] Deep are form, feeling and will [volition], Consciousness and perception; signless in their essential original nature, and calm. Like one who tries to reach the bottom of the ocean with a stalk, So, when the skandhas have been considered with wisdom, one does not get to the bottom of them. When a Bodhisattva thus understands that these dharmas In the deep vehicle are in the ultimate sense stainless; Wherein there is neither skandha, nor sense-field, nor element, How can there be to him the attainment of his own merit anywhere? Chapter XIX The Simile of the Seed and the Fruit From a seed trees, fruits, and flowers come forth; When it is obstructed, or absent, then there is no tree from it. Just so the first thought is, of course, the foundation of enlightenment; But when it is obstructed or absent, there is no enlightenment from it. Conditioned by seeds grow barley, rice and so on; Their fruits are in these [seeds], and yet they are not in them. When this enlightenment of the Jinas arises, What takes place is an illusion, which in its own-being is without existence. The Meaning of Emptiness [356-61] He courses in dharmas as empty, signless and wishless; But he does not experience the Blessed Rest, nor does he course in a sign: As a skilful ferryman goes from his [shore] to the other shore, But does not stand at either end, nor does he stand in the great flood. Thus coursing, the Bodhisattva also does not think: ‘Predestined by those who have the ten powers, may I experience enlightenment!’ Nor is he trembling [because he sees that] enlightenment is here not anything. Thus coursing he becomes one who courses in the wisdom of the Sugatas. Chapter XX The Three Doors to Deliverance, and the Buddha-dharmas [370-71] Furthermore, the Bodhisattva who courses in the wisdom of the Jinas Cognizes these skandhas as unproduced, as empty from the beginning. Even during the time that unconcentrated he views in compassion the world of beings, He does not become destitute of the Buddha-dharmas. The Simile of the Cosmos Supported by space is air, and [by that] the mass of water; By that again is supported this great earth and the [living] world. If the foundations of the enjoyment of the deeds of beings Is thus established in space, how can one think of that object?26 Just so the Bodhisattva, who is established in emptiness Manifests manifold and various works to beings in the world, And his vows and cognitions are a force which sustains beings. But he does not experience the Blessed Rest; for emptiness is not a place to stand on. At the time when the wise and learned Bodhisattva Courses in this most excellent quietude of the concentration on emptiness, During that time no sign should be exalted, Nor should he stand in the signless; for he is one who courses calm and quiet. The Simile of the Flying Bird [374] A flying bird has no footing in the intermediate space. It does not stand on it, nor does it fall to the ground. So the Bodhisattva who courses in the doors to freedom Neither experiences the Blessed Res [Nirvana]t, nor does he course in the sign. The Simile of the Parachutes It is as with some men who have stood on a high cliff; If they held a parachute in each hand and would jump off into space, Their bodies, once they had left the high cliffs, Would go on falling until they had reached the ground. Just so the wise Bodhisattva, having stood in compassion, Having taken hold of the two parachutes of skill in means and of wisdom, Considers dharmas as empty, signless and wishless; Though he does not experience the Blessed Rest [Nirvana], he nevertheless sees the dharmas The Bodhisattva Undefinable At the time when he has communed with the world in friendliness, And courses in the concentration on emptiness, the signless and the wishless: It is impossible that he either would [have an inclination to] reach the Blessed Rest, Or that he could be defined by the conditioned. As a magically created man, or one who has made his body invisible, Cannot be defined by words: Just so the Bodhisattva who courses in the doors to freedom Can also not be defined by words. Chapter XXIII The Superior Position of Bodhisattvas [413] When the sun rises, free from clouds and one blaze of rays, Having dispelled the entire blinding and confusing darkness, It outshines all animals such as glowworms, And also all the hosts of stars, and the luster of the moon. Just so the wise Bodhisattva, who courses in wisdom, the foremost perfection: Having destroyed the jungle of views, The Bodhisattva who courses in emptiness and the signless Very much surpasses the whole world, as well as the Arhats and Pratyekabuddhas. Chapter XXVII The True Attitude to Suchness [452-54] The Bodhisattva who resolutely believes when this perfection of wisdom, The mother of the Tathagatas, is being taught, And who practices the progressive path with resolution, He should be known as having well set out towards all-knowledge. But he does not come to a standing place in the Suchness of the Dharma- element. He becomes as one who, like a cloud, stands in the sky without anywhere to stand on, As a sorcerer who, like a bird, rides on the wind which offers him no support, Or as one who, by the force of his spells, miraculously produces on a tree full-blown flowers out of season. CHAPTER 1 THE PRACTICE OF THE KNOWLEDGE OF ALL MODES 2. The Extinction of Self Sariputra: How then must a Bodhisattva course if he is to course in perfect wisdom? Subhuti: He should not course in the skandhas, nor in their sign, nor in the idea that ‘the skandhas are signs,’ nor in the production of the skandhas, in their stopping or destruction, nor in the idea that ‘the skandhas are empty,’ or ‘I course,’ or ‘I am a Bodhisattva.’ And [13] it should not occur to him, ‘he who courses thus, courses in perfect wisdom and develops it.’ He courses but he does not entertain such ideas as ‘I course,’ ‘I do not course,’ ‘I course and I do not course,’ ‘I neither course nor do I not course,’ and the same [four] with ‘I will course.’ He does not go near any dharma at all, because all dharma are unapproachable and unappropriable. The Bodhisattva then has the concentrated insight ‘Not grasping at any dharma’ by name, vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas. When he dwells in this concentrated insight, a Bodhisattva will quickly win the full enlightenment which the Tathagatas of the past have predicted for him. But when he dwells in that concentration, he does not review it, nor think ‘I am collected,’ ‘I will enter into concentration,’ ‘I am entering into concentration,’ ‘I have entered into concentration.’ All that in each and every way does not exist for him. [14] Sariputra: Can one show forth that concentration? Subhuti: No, Sariputra. Because that son of good family neither knows or perceives it. Sariputra: You say that he neither knows nor perceives it? Subhuti: I do, for that concentration does not exist. The Lord: Well said, Subhuti. And thus should a Bodhisattva train therein, because then he trains in perfect wisdom. Sariputra: When he thus train, he trains in perfect wisdom? The Lord: When he thus trains, he trains in perfect wisdom. Sariputra: When he thus trains, which dharmas does he train in? The Lord: He does not train in any dharma at all. [15] Because the dharmas do not exist in such a way as foolish untaught, common people are accustomed to suppose. Sariputra: How then do they exist? The Lord: As they do not exist, so they exist. And so, since they do not exist [avidyamana], they are called [the result of] ignorance [avidya]. Foolish, untaught, common people have settled down in them. Although they do not exist, they have constructed all the dharmas. Having constructed them, attached to the two extremes, they do not know or see those dharmas [in their true reality]. So they construct all dharmas which yet do not exist. Having constructed them, they settle down in the two extremes.... The Lord: What do you think, Subhuti, is form, etc., [sensation, perception, volition, consciousnesses,] one thing, and illusion another? Subhuti: No Lord. Because it is not so that illusion is one thing, and form, etc., another; the very form is illusion, the very illusion is form. The Lord: What do you think, Subhuti, is that notion ‘Bodhisattva,’ that denomination, that concept, that conventional expression, - in the five grasping skandhas? Subhuti: Yes, it is. Because a Bodhisattva who trains himself in perfect wisdom should train himself like an illusory man for full enlightenment. For one should bear in mind that the five grasping aggregates are like an illusory man. Because the Lord has said that form is like an illusion. And that is true of form, is true also of the six sense organs, and of the five [grasping] aggregates. CHAPTER 2 SAKRA 2. HOW TO STAND IN EMPTINESS, OR THE PERFECTION OF WISDOM Subhuti then said to Sakra: Now, Kausika, listen and attend well. I will teach you know a Bodhisattva should stand in perfect wisdom. Through standing in emptiness, should he stand in perfect wisdom. [35] Armed with the great armour, the Bodhisattva should so develop that he does not take his stand on any of these: not on form, feeling, perception, impulses, consciousness; not on eye, ear, nose, tongue, body, mind; not on forms, sounds, smells, tastes, touchables, mind-objects; not on eye-consciousness, etc., until we come to; not on mind-consciousness, until we come to: not on the elements, i.e., earth, water, fire, wind, ether, consciousness: not on the pillars of mindfulness, right efforts, roads to psychic power, faculties, powers, limbs of enlightenment, limbs of the Path; not on the fruits of Streamwinner, Once-Returner, Never-Returner, or Arhatship; not on Pratyekabuddhahood, nor on Buddhahood. He should not take his stand on the idea that ‘this is form,’ ‘this is feeling,’ etc., to: ‘this is Buddhahood.’ He should not take his stand on the ideas that ‘form, etc., is permanent, [or] impermanent’; [36] that ‘form is ease or ill’; that ‘form is the self, or not the self,’ that ‘form is lovely or repulsive,’ that ‘form is empty, or apprehended as something.’ He should not take his stand on the notion that the fruits of the holy life drive their dignity from the Unconditioned. Thereupon the Venerable Sariputra thought to himself: If even there on one should not take one’s stand, how then should one stand, and train oneself? The Venerable Subhuti, through the Buddha’s might, read his thoughts and said: What do you think, Sariputra, where did the Tathagata stand? Sariputra: Nowhere did the Tathagata stand, because his mind sought no support. He stood neither in what is conditioned, nor in what is unconditioned, nor did he emerge from them.... 6. THE INFINITUDE OF PERFECT WISDOM Subhuti: So it is. And why? Perfect wisdom is great, unlimited, measureless and infinite because form, feelings, etc., are so. Hence one does not settle down in the conviction that this is a ‘great perfection,’ and ‘unlimited perfection,’ a ‘measureless perfection,’ and ‘infinite perfection.’ That is why perfect wisdom is a great perfection, unlimited, measureless and infinite. [46] Perfect wisdom is an infinite perfection because objects as well as [individual] beings are infinite. Perfect wisdom is an infinite perfection because one cannot get at the beginning, middle, or end of any objective fact [since as a dharma it has no own-being]. Moreover, perfect wisdom is an infinite perfection because all objective facts are endless and boundless, and their beginning, middle, or end are not apprehended. For one cannot apprehend the beginning, middle and end of form, etc. In that way perfect wisdom is an infinite perfection by reason of the infinitude of objects. And further again, a being is endless and boundless because one cannot get at its beginning, middle or end. Therefore perfect wisdom is an infinite perfection by reason of the infinitude of beings... Sakra: How then, Holy Subhuti, is perfect wisdom an infinite perfection by reason of the infinitude of beings? Subhuti: What factual entity does the word ‘being’ denote? Sakra: The word ‘being’ denotes no dharma or non-dharma. It is a term that has been added on [to what is really there] as something adventitious, groundless, as nothing in itself, unfounded in objective fact. Subhuti: Has thereby [i.e., by uttering the word ‘being’] any being been shown up [as an ultimate fact]? Sakra: No indeed, Holy Subhuti! Subhuti: When no being at all has been shown up, how can there be an infinitude of them? If a Tathagata, with his voice of infinite range, with the deep thunder of his voice, should pronounce, for aeons countless as the sands of the Ganges, the word ‘being,’ ‘being,’ – would he thereby produce, or stop, any being whatsoever, either in the past, future or present? Sakra: No indeed, Holy Subhuti! Because a being is pure from the very beginning, perfectly pure. 1. WORLDLY ADVANTAGES OF PERFECT WISDOM Just so will the quarrels, contentions and contradictions to which the follower of perfect wisdom is exposed, be stilled, be appeased, through the piercing flame of perfect wisdom, through its power, its strength, through impregnation with its power. They will vanish, and not grow, nor abide. And why? Because it is perfect wisdom which appeases all evil, - from [ordinary] greed to seizing on Nirvana – and does not increase it.

As the Buddha states in the Śatasāhasrika-prajñāpāramitā: Suchness empty of suchness is the emptiness of suchness. Whatever is emptiness, that is suchness. There is no emptiness apart from suchness. Suchness is emptiness, emptiness is suchness.Āryāṣṭadaśasahasrika-prajñāpāramitā-nāma-mahāyāna-sūtra: Dependent origination should be known as emptiness. Ārya-mahāvajrameruśikharakūṭāgāra-dhāraṇī Due to being imputed, imputation is also empty. Due to arising from causes and conditions, dependent origination is also empty. Due to being generated by adventitious causes and conditions, production is empty of self. In that respect, dependent origination is empty of intrinsic characteristics. Whatever is empty of intrinsic characteristics is characteristicless. Whatever is characteristicless, that is suchness. Whatever is suchness, that is unmistaken suchness. Whatever is unmistaken suchness, that is isn't anything other than suchness. Whatever isn't anything other than suchness, that is samadhi. Whatever is samadhi, that is realization. Whatever is realization, that is emptiness. Whatever is emptiness, that is sublime insight. Whatever is sublime insight, that is calm-abiding. Whatever is calm-abiding, that is complete freedom [vimokṣa]. Whatever is complete freedom, that is the middle way. Whatever is the middle way, that is without a first limit and without a second limit, cannot be apprehended, is not an apprehender, is not annihilated, is not permanent, does not arise, does not cease, is without thought, is without concept, is not independent, is not dependent, does not come, does not go, is without total affliction, without purification, does not cohere, does not separate, that is sublime insight. Whatever is sublime insight, that is without aggregates, without elements [dhātus], without sense organs, without sense gates [āyatanas], without objects, is not designated as an object, is without karma, without the result of karma — whatever is without karma and without the result of karma, that is unsurpassed perfect awakening. Here we can clearly see the Buddha stating that since dependent origination is empty, it is without characteristics, and whatever is without characteristics is suchness. ~ trans. by Loppon Namdrol

"The Collected Works of Korean Buddhism" -- http://www.acmuller.net/kor-bud/collected_works.html

Without a beginning or an ending, bhikshus, is this samsara [cycle of lives and deaths]. A first point cannot be discerned of beings roaming and wandering on, hindered by ignorance, fettered by craving, I say!...Suppose, bhikshus, an animal on a leash, bound to a strong post or pillar, would just keep on running, going in a circle around it, even so, bhikshus, the uninstructed worldling [ignorant ordinary] person, who has no regard for the noble ones and is unskilled and undisciplined in the Dharma of the noble ones, who has no regard for the true individuals and is unskilled and undisciplined in the Dharma of the true individuals, regards form as the self, or the self as possessing form, or form as in the self, or the self as in form; regards feeling as the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling; regards perception as the self, or the self as possessing perception, or perception as in the self, or the self as in perception; regards formations as the self, or the self as possessing formations, or formations as in the self, or the self as in formations; regards consciousness as the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. So he just keeps running after, going in a circle around form. So he just keeps running after, going in a circle around feeling. So he just keeps running after, going in a circle around perception. So he just keeps running after, going in a circle around formations. So he just keeps running after, going in a circle around consciousness. ~ Gaddula Sutta And what is the origination of the world? Dependent on the eye & forms there arises eye-consciousness. The meeting of the three is contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. This is the origination of the world. Dependent on the ear & sounds there arises ear-consciousness. The meeting of the three is contact... Dependent on the nose & aromas there arises nose-consciousness. The meeting of the three is contact... Dependent on the tongue & flavors there arises tongue-consciousness. The meeting of the three is contact... Dependent on the body & tactile sensations there arises body-consciousness. The meeting of the three is contact... Dependent on the intellect & mental qualities there arises intellect-consciousness. The meeting of the three is contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. This is the origination of the world. ~ Loka Sutta ...when there is the eye, form and eye-consciousness, a manifestation of contact can be discerned — it is possible for this to occur [possible to know this]. When there is the manifestation of contact, a manifestation of feeling can be discerned — it is possible for this to occur. When there is the manifestation of feeling, a manifestation of perception can be discerned — it is possible for this to occur. When there is the manifestation of perception, manifestation of thinking can be discerned — it is possible for this to occur. When there is the manifestation of thinking, a manifestation of the impact of apperceptual proliferation can be discerned — it is possible for this to occur. ...when there is the ear, sound, and ear-consciousness, a manifestation of contact can be discerned — it is possible for this to occur [possible to know this]. When there is the manifestation of contact, a manifestation of feeling can be discerned — it is possible for this to occur. When there is the manifestation of feeling, a manifestation of perception can be discerned — it is possible for this to occur. When there is the manifestation of perception, manifestation of thinking can be discerned — it is possible for this to occur. When there is the manifestation of thinking, a manifestation of the impact of apperceptual proliferation can be discerned — it is possible for this to occur. ...when there is the nose, smell, and nose-consciousness, a manifestation of contact can be discerned — it is possible for this to occur [possible to know this]. When there is the manifestation of contact, a manifestation of feeling can be discerned — it is possible for this to occur. When there is the manifestation of feeling, a manifestation of perception can be discerned — it is possible for this to occur. When there is the manifestation of perception, manifestation of thinking can be discerned — it is possible for this to occur. When there is the manifestation of thinking, a manifestation of the impact of apperceptual proliferation can be discerned — it is possible for this to occur. ...when there is the tongue, taste, and tongue-consciousness, a manifestation of contact can be discerned — it is possible for this to occur [possible to know this]. When there is the manifestation of contact, a manifestation of feeling can be discerned — it is possible for this to occur. When there is the manifestation of feeling, a manifestation of perception can be discerned — it is possible for this to occur. When there is the manifestation of perception, manifestation of thinking can be discerned — it is possible for this to occur. When there is the manifestation of thinking, a manifestation of the impact of apperceptual proliferation can be discerned — it is possible for this to occur. ...when there is the body, touch, and body-consciousness, a manifestation of contact can be discerned — it is possible for this to occur [possible to know this]. When there is the manifestation of contact, a manifestation of feeling can be discerned — it is possible for this to occur. When there is the manifestation of feeling, a manifestation of perception can be discerned — it is possible for this to occur. When there is the manifestation of perception, manifestation of thinking can be discerned — it is possible for this to occur. When there is the manifestation of thinking, a manifestation of the impact of apperceptual proliferation can be discerned — it is possible for this to occur. ...when there is the mind, mind-object, and mind-consciousness, a manifestation of contact can be discerned — it is possible for this to occur [possible to know this]. When there is the manifestation of contact, a manifestation of feeling can be discerned — it is possible for this to occur. When there is the manifestation of feeling, a manifestation of perception can be discerned — it is possible for this to occur. When there is the manifestation of perception, manifestation of thinking can be discerned — it is possible for this to occur. When there is the manifestation of thinking, a manifestation of the impact of apperceptual proliferation can be discerned — it is possible for this to occur. ~ Madhupindika Sutta All dharmas arise from conditions, All dharmas cease because of conditions, The Buddha, the Great Shramana, Often spoke of this. ~ Elder Ashvajit Suffering, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for suffering? 'Birth' should be the reply. And what is the supporting condition for birth?. 'Existence' should be the reply. What is the supporting condition for existence? 'Clinging' should be the reply. What is the supporting condition for clinging? 'Craving' should be the reply. What is the supporting condition for craving? 'Feeling' should be the reply. What is the supporting condition for feeling? 'Contact' should be the reply. What is the supporting condition for contact? 'The sixfold sense base' should be the reply. What is the supporting condition for the sixfold sense base? 'Mentality-materiality' should be the reply. What is the supporting condition for mentality-materiality? 'Consciousness' should be the reply. What is the supporting condition for consciousness? 'Kamma formations' should be the reply. Kamma formations, monks, also have a supporting condition, I say, they do not lack a supporting condition. And what is the supporting condition for kamma formations? 'Ignorance' should be the reply. Thus, monks, ignorance is the supporting condition for kamma formations, kamma formations are the supporting condition for consciousness, consciousness is the supporting condition for mentality-materiality, mentality-materiality is the supporting condition for the sixfold sense base, the sixfold sense base is the supporting condition for contact, contact is the supporting condition for feeling, feeling is the supporting condition for craving, craving is the supporting condition for clinging, clinging is the supporting condition for existence, existence is the supporting condition for birth, birth is the supporting condition for suffering, suffering is the supporting condition for faith, faith is the supporting condition for joy, joy is the supporting condition for rapture, rapture is the supporting condition for tranquillity, tranquillity is the supporting condition for happiness, happiness is the supporting condition for concentration, concentration is the supporting condition for the knowledge and vision of things as they really are, the knowledge and vision of things as they really are is the supporting condition for disenchantment, disenchantment is the supporting condition for dispassion, dispassion is the supporting condition for emancipation, and emancipation is the supporting condition for the knowledge of the destruction (of the cankers). ~ Upanisa Sutta He who sees dependent arising sees the Dhamma; he who sees the Dhamma sees dependent arising. ~ Mahahatthipadopama Sutta He perceives not perception, nor misperceives it, Nor is not a non-perceiver, nor one without perception: For one who has won such a state, form disappears: For what is reckoned as "proliferation" has perception as its source. ~Kalahavivada Sutta Thus, monks, the Tathāgata does not conceive an [object] seen when seeing what is to be seen. He does not conceive an unseen. He does not conceive a to-be-seen. He does not conceive a seer. He does not conceive an [object] heard when hearing what is to be heard. He does not conceive an unheard. He does not conceive a to-be-heard. He does not conceive a hearer. He does not conceive an [object] sensed when sensing what is to be sensed. He does not conceive an unsensed. He does not conceive a to-be-sensed. He does not conceive a senser. He does not conceive an [object] known when knowing what is to be known. He does not conceive an unknown. He does not conceive a to-be-known. He does not conceive a knower. ~ Kalakarama Sutta Understanding and perceiving rely on knowing, this is originally ignorance. Understanding and perceiving without perception, this is nirvana. ~ Shurangama Sutra Dependent origination should be known as emptiness. ~ Āryāṣṭadaśasahasrika-prajñāpāramitā-nāma-mahāyāna-sūtra

These are a collection of anecdotes, as explained by Master Nan Huaijin, on the story of Immortal Lu Dongbin, who was enlightened at the words of Ch'an master Huanglong Huinan [1002-1069 http://www.oxfordreference.com/view/10.1093/oi/authority.20110810105111250] of the Linji school, at his monastery on Lushan in Jiangxi province, in the early period of the Song Dynasty. All names in the cited books are in Wade-Giles. To Realize Enlightenment: Practice of the Cultivation Path by Nan Huaijin, trans. by J.C. Cleary, pg. 155-160: "...What people who have awakened to the Path by illuminating mind and seeing true nature attain is fundamental wisdom. But they do not necessarily have differentiating wisdom. They can see inherent nature. But to be able to function from inherent nature, and to be able to perfect all merits and achievements -- that is really not easy. In cultivation, if your aspiration is not as high as the dharmakaya, but you still want to attain health and long life, you must see to it that you go and study Lu Ch'un-yang's Hundred Word Inscription. Lu Ch'un-yang was enlightened through Zen. Later he obeyed the command of Zen master Huang-lung Nan, and served forever lifetime after lifetime as an outside protector of Buddhism. Lu Ch'un-yang failed to win success and fame through the official examinations. Later on he dreamed of ripe grain, and after he woke up, he left home. He cultivated Taoism, and was very famous in the period of the end of the T'ang and the Five Dynasties. He refined his energy-work to a very high level, and he could fly through the air. He wrote a famous two-line verse: There's a jewel in the field of elixir: stop seeking the Path Face objects without mind: don't ask about Zen. If people in general could reach this level, they wouldn't be talking about health and long life; they would be able to banish sickness and extend their lives forever without getting old. Of course the methods of cultivating practice contained in these two lines are very significant. One time, Lu Ch'un-yang, flew off holding a jeweled sword in his mouth, and crossed over Mount Lu in Kiangsi. This was the site of a big temple, the Zen School's Huang-lung Temple. As Lu Ch'un-yang was flying past high above, he saw the energy pattern on this mountain was unusual, and he knew there must be a man of lofty attainment there. Lu Ch'un-yang descended and saw that it was Huang-lung Temple. There was a man there lecturing on the sutras: this was Zen master Huang-lung Nan, a great worthy of the Lin-chi School of Zen. Lu Ch'un-yang stood off to one side looking on for quite a while. He felt it was very strange: this Zen master did not emit light or move the earth or show any other ability like that. He was an ordinary monk. How was it that so many people were listening to him then? The more he looked, the stranger it seemed, so he just stood there. Zen master Huang-lung Nan stopped expounding the Dharma and said: "In the audience there is someone spying on the Dharma." He knew there was someone there listening surreptitiously. Lu Ch'un-yang did not put up with this kind of talk, so he stood up. Huang-lung Nan asked him, who he was, and he told him his name. Huang-lung Nan said: "Oh! After all, it's you. I thought you were something special, but actually you are only a ghost guarding a corpse." (You can make this body live forever without getting old: you are holding onto it tightly.) As soon as Lu Ch'un-yang heard this, he got angry and said: " A real man can possess the medicine of ageless eternal life. What is this ordinary man's fleshly body of yours worth?" Huang-lung Nan replied: "Even if you can survive for eighty thousand eons, in the end you fall into empty annihilation." Lu Ch'un-yang was annoyed at this response, so he lifted his sleeves, and sent forth his flying sword, deliberately trying to frighten the old monk. He didn't know that the flying sword would stop in front of the old monk's face, then turn around, and fly back to threaten him. Lu was surprised and thought: "This monk is an ordinary man, isn't he? If he has no meditative attainments, why is it that my sword does not obey my command?" Later people studied this as a meditation case. Was it the spirits who protect the Dharma who deflected the flying sword? Or was it the power of Huang-lung Nan's transcendental wisdom? Or was there some other basic cause? Ultimately, what was the reason for this? Huang-lung Nan laughed and said to Lu: "You don't have to resort to these methods. A minute ago you said you have real ability, I ask you, what truth have you seen?" Lu Ch'un-yang said: "A single grain of millet contains the world. The mountains and rivers are cooking in a pan." This is a statement about the Path: he is talking about the truth he saw when he saw the Path. Huang-lung Nan said: "I'll not ask you how to cook the mountains and rivers. But how can a single grain of millet contain the world?" The two went on this way, bandying back and forth. Through the conversation, Lu Ch'un-yang finally became enlightened, and made a verse: I throw away the gourd and container and drop the shattered zither Right now I don't long for the gold in the mercury After once I saw Huang-lung I finally realized that I had always been using mind wrongly. At that time, for the Taoists to bring forth an enlightened person like Lu Ch'un-yang was like the Zen School producing a Sixth Patriarch. To find out how to cultivate health and long life, you should consult Lu Ch'un-yang's "The Hundred Word Inscription." This is one of the best products of the "Three Teachings," Buddhism, Taoism, and Confucianism. It is also very good for studying Buddhism. The Hundred Word Inscription To nurture the vital energy, the ch'i, keep watch without words To subdue the mind, act without acting Recognize the patriarch in movement and stillness There is nothing to be concerned about: who else are you seeking? What's true and eternal must respond to beings To respond to beings you must not be deluded If you are not deluded, real nature remains by itself When real nature remains, vital energy returns by itself When vital energy returns, the elixir spontaneously forms In the vessel the fire [of prajna] and the water [of jnana] are matched Yin and yang are born in succession Universal transformation rolls like thunder Sweet dew sprinkles down on Sumeru Drink for yourself the wine of immortality As you roam free, no one will know, Sit and listen to the tune of the zither without strings Clearly comprehend the working of creation It's all in these twenty lines A true ladder straight to heaven. Nurturing the ch'i, the vital energy, the breath of life, is the true meditation work of cultivating the breath as it moves in and out that is part of the teaching of the ten forms of mindfulness. To say "subduing the mind" comes from The Diamond Sutra, which speaks of "subduing one's mind." As for "act without acting," if you deliberately subdue the mind you are attached to forms. But inherent nature is fundamentally empty, so it acts without acting. This tells us about seeing truth and meditation work. The two lines about movement and stillness put in the Bodhisattva Kuan-shih-yin's Dharma Gate of perfect penetration are: "The two forms, movement and stillness, are completely unborn." But if your not sunk in oblivion, or scattered in confusion, you yourself can be the master of movement and stillness and empty them out. Don't seek any other method. To deal with people and handle situations, you must be able not to go against your fundamental nature. Here in the fifth and sixth lines, the verse is talking about meditation work. You do not have to do any work: mind and energy are joined together, and mind and things have one single source. When thoughts have truly been emptied out, "vital energy returns by itself." You can spontaneously stop the energy channels, and reach the second and third dhyanas. Here in the verse, when he talks of elixir, it is not that there really is such a thing in the belly. The ancient Taoists described the elixir as like the moon, a round point within, to represent the point of perfect, inherently awake, spiritually illuminated, enlightened nature. The vessel represents the body, the transformative functioning of your own energy channels. You only have to manage to stop your energy channels, and they will spontaneously undergo a transformation. After this spontaneous samadhi has continued for a long time, "Universal transformation rolls like thunder." With a peel of thunder, all the energy channels in your body open. At this point, it is exactly as Chuang-tzu said: "You move back and forth with the spirit of heaven and earth." You are one body with the universe. A this point, the central channel is really open. "White clouds cover the peak in the morning." This at last is the true initiation, the true anointing, of the esoteric school. You are anointed with the light of the wisdom of all the buddhas and bodhisattvas. In the verse Sumeru means your head. The great bliss chakra on the top of your head suddenly opens. At this point, you will certainly have eternal life without growing old. This is the supreme worldly dharma. "The tune of the zither without strings" stands for the Bodhisattva Kuan-shih-yin "entering samadhi by means of hearing, contemplating, and cultivating practice." Each of the twenty lines of the verse has five characteristics, making a hundred characters altogether, so the verse is called "The Hundred Word Inscription." These twenty lines recount the whole process of going from an ordinary person, through cultivating eternal ageless life, to the point of transcending the realm of ordinary people and entering the realm of the sages. Every line relates both to seeing truth and to meditation work. For example, at the beginning, everyone wants to attain samadhi. Why can't you do it? It is because you cannot accomplish what is indicated in the first line: "To nurture the vital energy, the ch'i, keep watch without words." Who can do the work of nurturing the vital energy to the point that there are no false thoughts at all? Thoughts are very numerous, and though you try to keep watch over them, you cannot hold them still. You are even less able to accomplish what is indicated in the second line: "To subdue the mind, act without acting." If you cannot do this, you can't even talk of what follows. When you sit meditating in stillness, you have a bit of a shadow of attainment, but as soon as you stop meditating, you have nothing at all. Fundamentally you have not been able to recognize the patriarch. It is very important to recognize the patriarch in both motion and stillness. Who can have stillness in his mind all day long without concerns? The spiritually illuminated enlightened nature is always present. The energy spontaneously returns: it does not call on us to work at it. The elixir forms forms by itself. It is something natural, something that is inherently present in our lives. You should not use a sectarian point of view when you look at this Hundred Word Inscription. Lu Ch'un-yang in addition to being a Taoist adept, was also a great Dharma protector of the Zen School, one of the disciples of Huang-lung Nan who truly attained to his Dharma. If you want health and long life, and proceed according to what he said, that will certainly be enough." Here's some other translations and commentaries on the "The Hundred Character Tablet" - http://www.scribd.com/doc/90588603/The-Hundred-Character-Tablet-Compare

A version of this story was previously posted by 林愛偉: http://thetaobums.com/topic/5869-master-lu-dong-bin/ The Proper Story of Lu Dong Bin spoken by Chan Master Xu Yun Lao He Shang (Old Monk Xu Yun) Story can be found on : http://zbohy.zatma.o...book/xy_11.html The Dao Immortal Forty-three generations of Chan masters have passed since the Sixth Patriarch held high the Dharma Lamp. Forty-three generations of seekers have found the Way, guided by his Light. No matter how confirmed a person is in another Path, he can be guided by Chan. When sunlight comes through the window, it does not illuminate some sections of the room while leaving other parts in darkness. The entire room is lit by the Sun's Truth. So, any person, no matter which Path he has chosen, can receive the benefits of Chan's Lamp. Take the famous case of the Dao Immortal Lu Dong Bin. Lu Dong Bin was the youngest and most unrestrained of all the Dao Immortals. Actually, you could say that he was pretty wild. At least that's how he started out. In his mortal days, he was called Chun Yang... a native of Jing Chuan who lived at the end of the T'ang Dynasty. That was more than a thousand years ago, but those days weren't so different from ours. If a young man wanted to get ahead, he needed an education. In our time, he'd get a college degree. But in those days, he had to pass the dreaded Scholar's Examination. If a fellow couldn't pass this exam, he had to give some serious thought to farming. Well, Chun Yang tried three times to pass the Scholar's Examination, and three times he failed. He was frustrated and depressed. He knew he had let his family down, and that he hadn't done much for himself, either. It was his own professional future that he had doomed. So Chun Yang did what a lot of desperate young people do, he started hanging out in wine-shops trying to drink himself to death. The path that alcohol takes went in the same direction for Chun Yang as it does for anyone else: it went straight down. As the old saying goes, first Shun Yung was drinking the wine, then the wine was drinking the wine, and then the wine was drinking Shun Yung. He was in pretty bad shape by the time the Dao Immortal, Zhong Li Quan, chanced to meet him in one of those saloons. The Dao Immortal took an interest in the young man. "Instead of trying to shorten your life with wine," he said, "why don't you try to lengthen your life with Dao." Instead of a short, miserable life, Zhong Li Quan offered Chun Yang a long, happy life. It sounded like a good deal. Chun Yang might not have had what it took to be a government bureaucrat, but he certainly had everything required to try spiritual alchemy. Chun Yang had nothing else to do with his time so he had plenty of opportunity to practice. He was definitely motivated. I suppose that he had become aware of how far down he had gone, that he'd hit bottom, so to speak. When a person realizes that he doesn't have anything to lose by looking at life from another point of view, he's more open to new ideas. So Chun Yang had the motivation and the opportunity. It only remained to acquire the means. And that was what Zhong Li Quan was offering to supply. He'd teach him the necessary techniques. Chun Yang threw his heart and soul into the mastery of what is called the Small Cosmic Orbit, a powerful yoga practice that uses sexual energy to transmute the dross of human nature into the Gold of Immortality. He got so good at it he could make himself invisible or appear in two places at once.... That's pretty good. One day he decided to fly over Chan Monastery Hai Hui which was situated on Lu Shan mountain. Saints and Immortals can do that, you know. They're like pilots without airplanes... or parachutes. While he was flying around up there, he saw and heard the Buddhist monks chanting and working hard doing all the ordinary things that Buddhist monks do. So, to show off his powers and mock the monks' industry, he wrote a little poem on the wall of the monastery's bell tower: With Jewel inside my Hara's treasure, Every truth becomes my pleasure. When day is done I can relax My Mind's without a care to tax. Your mindless Chan a purpose lacks. Some such bad poetry like that. Then he flew away. Every day that the Abbot, Chan Master Huang Lung, looked up at the bell tower he had to read that awful poetry. One day while the former Chun Yang - he was now known as the Immortal Lu Dong Bin - was flying around the vicinity of the monastery he saw a purple umbrella-shaped cloud rising over the monastery. This was a clear indication that something very spiritual was going on and so Lu Dong Bin thought he'd come down and take a look. All the monks were going into the Dharma Hall so he just disguised himself as a monk and followed them in. But he couldn't fool old Abbot Huang Lung. "I don't think I'll expound the Dharma, today," growled Huang Lung. "We seem to have a Dharma Thief in our midst." Lu Dong Bin stepped forward and arrogantly bowed to the Master. "Would you be kind enough," he challenged sarcastically, "to enlighten me to the meaning of the expression, `A grain of wheat can contain the universe and mountains and rivers can fit into a small cooking pot.'" Lu Dong Bin didn't believe in the empty, egoless state. He accepted the false view that the ego somehow survives death. Huang Lung laughed at him. "Look! A devil guards a corpse!" "A corpse?" Lu Tun Pin retorted. "Hah! My gourd is filled with the Elixir of Immortality!" "You can drag your corpse throughout eternity for all I care," said Huang Lung. "But for now, get it out of here!" "Can't you answer my question?" taunted Lu Dong Bin. "I thought you had all the answers you needed," Huang Lung scoffed. He remembered the poem. Lu Dong Bin responded with fury. He hurled his dreaded sword, the "Devil Slayer", at Huang Lung; but the Master merely pointed his finger at the flying sword and it stopped in mid-flight and dropped harmlessly to the floor. The Immortal was awestruck! He had never imagined a Chan master could be so powerful. Contrite, he dropped to his knees in a show of respect. "Please, master," he said, "I truly do wish to understand." Huang Lung softened towards him. "Let's forget the second part about the cooking pot," he said generously. "Instead, concentrate on the first part. The same mind that gives form to an arrangement of matter which it names `a grain of wheat' is the same mind that gives form to an arrangement of matter which it names `a universe'. Concepts are in the mind. `Mindless Chan,' as you previously put it, is actually the practice of emptying the mind of concepts, of judgments, of opinions, of ego." Then he added, remembering the poem probably, "Especially the concept of ego!" Lu Dong Bin brooded about the answer until he suddenly understood it. As long as he discriminated between himself and others, between desirable and undesirable, between insignificant and important, he was enslaved to the conceptual world, he was merely an Arbiter of Illusions. Nobody in his right mind wants to be that! And certainly no Dao Immortal wants to spend his life, or all eternity, either, judging between lies, deciding which ones are more convincing than others. Overjoyed, Lu Dong Bin flew up to the tower, erased his old poem and substituted another: I thought I'd mastered my small mind, But t'was the other way around. I sought for gold in mercury But illusion's all I found. My sword came crashing to the floor When Huang Lung pointed at the moon; I saw the light, his truth broke through And saved me none too soon. Unfortunately, Enlightenment didn't make him a better poet. The point, however, is that Lu Dong Bin, despite being a Dao Immortal, was able to benefit from Chan. He so appreciated the Three Jewels - Buddha, Dharma, Sangha - that he actually acquired the title of Guardian of the Dharma. Of course, it wasn't necessary for him to convert and call himself a Chan Man. The whole lesson of his Enlightenment was that names are meaningless, so he continued being a Dao Immortal. Only now, because he understood so much more, he immediately rose through the ranks of the Immortals; and though he was the youngest of them all, he became the most prominent. Under his inspired leadership, the Daoist Sect in the North really began to thrive. Lu Dong Bin was called the Fifth Dao Patriarch of the North. Down South, another great Daoist, Zi Yang, also attained Enlightenment after reading Buddhist sutras. He became known as the Fifth Dao Patriarch of the South... ...but that's another story.

"The Vimalakirti Sutra" trans. by John R. McRae -- http://www.wisdomlib.org/buddhism/book/the-vimalak%C4%ABrti-sutra/index.html

Adding these to the list: In the Buddha's Word's: An Anthology of Discourses from the Pali Canon by Bhikkhu Bodhi The Vimalakirti Sutra trans. by John R. McRae/Numata Center For Buddhist Translation The Mirror of Zen: The Classic Guide to Buddhist Practice by Zen Master So Sahn trans. by Boep Joeng Book of Serenity: One Hundred Zen Dialogues by Thomas Cleary Zen Sand: The Book of Capping Phrases for Koan Practice by Victor Sogen Hori Poison Blossoms From a Thicket of Thorn by Hakuin Zenji trans. by Norman Waddell

That's the spirit: moderation is key unless you would prefer having meta-discussions about the Buddhist sub-forum. These three posts should form the guiding principles of this forum: http://thetaobums.com/topic/33273-prajna-is-3-fold/?p=563751 - this post(s) needs to be pinned. http://thetaobums.com/topic/36001-help-us-help-buddhist-discussion/?p=573634 http://thetaobums.com/topic/36001-help-us-help-buddhist-discussion/?p=574255 Creating/pinning a faqs page with basic Hinayana/Mahayana tenets would possibly help to stave off future incidences.

The Bodhidharma Anthology: The Earliest Records of Zen, pg. 45-46, translated by Jeffrey L. Broughton: Dhyana Master Yuan says: "If you know that all dharmas are ultimately void, then knower and known are also void; the knowing of the knower is also void; and the dharmas that are known are also void. Therefore: 'Dharmas and knowing are both void; this is called the voidness of voidness.' Therefore, the Buddha Store Sutra [Fo-tsang ching] says; 'The Buddhas of the past preached that that all dharmas are ultimately void. The Buddhas of the future will preach that all dharmas are ultimately void.'" Dharma Master Tsang says: "The one for whom in all dharmas there is nothing to be apprehended is called the person who is cultivating the path. Why? As one whose eyes see every form, his eyes do not apprehend any form. As one whose ears hear every sound, his ears do not apprehend any sound. The realms that his mind takes as objective supports are all like this. Therefore, the sutra says: 'Mind has nothing to apprehend, and the Buddha gives a prediction [of Buddhahood]. The sutra says: 'No dharma can be apprehended, and even nonapprehension cannot be apprehended.'" Dhyana Master Hsien says: "The locus that the eyes see is the Reality Limit [bhutakoti]. All dharmas are the Reality Limit. What beyond that are you searching for?" Dhyana Master An says: "Direct mind is the path. Why? The person who has longed walked the path has direct mindfulness and direct functioning, is not examining voidness any further, and is not looking for devices. The sutra says: 'Direct seeing does not look; direct hearing does not listen; direct mindfulness does not think; direct perception does not activate; and direct speech does not annoy.'" Dhyana Master Lien says: "The Dharma Nature is insubstantive. Directly function and do not doubt. The sutra says: 'All dharmas from the outset are nonexistent.' The sutra says: 'Because from the outset there is no mind, there is the mind of Thusness; because of the mind of Thusness, from the outset there is no [mind]. The sutra says: 'If all dharmas had always been existent and now for the first time were nonexistent, every one of the Buddhas would have committed a sinful error.'" ... Bodhidharma's Bloodstream Sermon: http://awakeningtoreality.blogspot.com/search/label/Zen%20Patriarch%20Bodhidharma "With the illumination of wisdom (prajna), mind is known as Dharma Nature, mind is known as Liberation. Neither life nor death can restrain this mind, no dharmas (phenomenon) can. It’s also called the King of Great Freedom Tathagata, the Incomprehensible, the Holy Essence, the Immortality, the Great Immortal. Its names vary but its essence is one. Sages vary, but none are separate from his own mind. The mind’s capacity is limitless, and its conditional functions are inexhaustible. With the condition of eyes, forms are seen, With the condition of ears, sounds are heard, With the condition of nose, smells are smelled, With the condition of tongue, tastes are tasted, every movement or states are all one's Mind." ... Bodhidharma's Wake-up Sermon translated by Redpine: "Whoever knows that the mind is a fiction and devoid of anything real knows that his own mind neither exists nor doesn’t exist. Mortals keep creating the mind, claiming it exists. And Arhats keep negating the mind, claiming it doesn’t exist. But bodhisattvas and Buddhas neither create nor negate the mind. This is what’s meant by the mind that neither exists nor doesn’t exist. The mind that neither exists nor doesn't exist is called the Middle Way. If you use your mind to study reality, you won’t understand either your mind or reality. If you study reality without using your mind, you’ll understand both. Those who don’t understand, don’t understand understanding. And those who understand, understand not understanding. People capable of true vision know that the mind is empty. They transcend both understanding and not understanding. The absence of both understanding and not understanding is true understanding. Seen with true vision, form isn’t simply form, because form depends on mind. And mind isn’t simply mind, because mind depends on form. Mind and form create and negate each other. That which exists, exists in relation to that which doesn’t exist. And that which doesn’t exist, doesn’t exist in relation to that which exists. This is true vision. By means of such vision, nothing is seen and nothing is not seen. Such vision reaches throughout the ten directions without seeing: because nothing is seen; because not seeing is seen; because seeing isn’t seeing. What mortals see are delusions. True vision is detached from seeing. The mind and the world are opposites, and vision arises where they meet. When your mind doesn’t stir inside, the world doesn’t arise outside. When the world and the mind are both transparent, this is true vision. And such understanding is true understanding. ....There’s no language that isn’t the Dharma. To talk all day without saying anything is the Way. To be silent all day and still say something isn’t the Way. Hence neither does a Tathagata's speech depend on silence, nor does his silence depend on speech, nor does his speech exist apart from his silence. Those who understand both speech and silence are in samadhi. If you speak when you know, your speech is free. If you’re silent when you don’t know, your silence is tied. If speech isn’t attached to appearances its free. If silence is attached to appearances, it’s tied. Language is essentially free. It has nothing to do with attachment. And attachment has nothing to do with language. Reality has no high or low. If you see high or low, It isn’t real."

In an odd way, out of all the sub-forums, the Buddhist sub-forum is the most egalitarian because the majority of forummers, by and large, has gotten away with posting things that would be considered worthy of censure in the other sub-forums.

We know what needs to be done here:

Like this? "When a controversial poster is on the forums people will rush in to be outraged"