You do not have to abandon worldly activities in order to attain effortless unconcern. You should know that worldly activities and effortless unconcern are not two different things—but if you keep thinking about rejection and grasping, you make them into two.
Yuanwu
If you set up the slightest trace of dualism between subject and object and self and others, then you are blocked off and obstructed, and you will never penetrate through to it.
Yuanwu
As soon as you give rise to the slightest bit of dualistic perception or arbitrary understanding and you want to take charge of this fundamental matter and act the master, then you immediately fall into the realm of the clusters of form, sensation, conception, value synthesis, and consciousness. You are entrapped by seeing, hearing, feeling, and knowing, by gain and loss and right and wrong. You are half drunk and half sober and unable to clean all this up.
Yuanwu
Only a buddha is a great teacher, because there is no second person. The rest are all called outsiders, and what they say is demonic suggestion.
Right now, the point is to explain away dualism. Do not be affected by greed for anything at all, whether it is there or not. As far as untying bonds is concerned there are no special words or statements to teach people.
If you say there are some particular statements to teach people, or that there is some particular doctrine to give people, this is heresy and demonic suggestion.
Baizhang
It is not that there is nothing there, because it has always been there. This truth is originally present in everyone. All the buddhas and enlightening beings may be called people pointing out a treasure. Fundamentally, it is not a thing; you don't need to know or understand it; you don't need to affirm or deny it. Just stop dualism; stop suppositions of being and nonbeing, of neither being nor nonbeing.
When there are no traces of either extreme, then there is neither lack nor sufficiency this is not profane or holy, not light or dark. This is not having knowledge, yet it is not lacking knowledge. It is not bondage and not liberation. It is not any name or category at all. Why is this not true speech? How can you carve and polish emptiness to make an image of Buddha? How can you say that emptiness is blue, yellow, red, or white?
Baizhang
'Not obliterating the conditioned; not dwelling in the unconditioned.' The conditioned is the function of the unconditioned; the unconditioned is the essence of the conditioned. Because of not dwelling on support, it has been said, 'Like space which rests on nothing.'
The mind can be spoken of in terms of birth and death, and suchness. The mind as suchness is like a clear mirror which can reflect images. The mirror symbolizes the mind, the images symbolize the dharmas. If the mind grasps at dharmas, then it gets involved in external causes and conditions, which is the meaning of birth and death. If the mind does not grasp at dharmas, that is suchness.
The Śrāvakas hear about the Buddha-nature, while the Bodhisattva's eye perceives the Buddha-nature. The realization of non-duality is called equal nature. Although the nature is free from differentiation, its function is not the same: when ignorant it is called consciousness; when awakened it is called wisdom. Following the principle is awakening, and following phenomena is ignorance. Ignorance is to be ingorant of one's original mind. Awkening is to awake to one's original nature. Once awakened, one is awakened forever, there being no more ignorance. Like, when the sun comes, then all darkness disappears.
When the sun of prajñā emerges, it does not coexist with the darkness of the defilements. If one comprends mind and the objects, then false thinking is not created again. When there is no more false thinking, that is acceptance of the non-arising of all dharmas. Originally it exists and it is present now, irrespective of cultivation of the Way and sitting in meditation. Not cultivating and not sitting is the Tathāgata's pure meditation. If you now truly understand the real meaning of this, then do not create any karma. Content with your lot, pass your life. One bowl, one robe; whether sitting or standing, it is always with you. Keeping śila, you accumulate pure karma If you can be like this, how can there be any worry that you will not realize? You have been standing long enough. Take care!
Mazu
When you seek out teachers along the way and contemplate day and night, you are simply nurturing this mind. Then when you have awakened and realized it, you will then see that it had not been lost even before you were inspired. The saint Ashvaghosha said of this, “Initial enlightenment is itself fundamental enlightenment; fundamental enlightenment itself is unconscious. The nonduality of the initial experience and the fundamental reality is called ultimate enlightenment.
Foyan
One of the original Zen masters said, “If you want to attain harmonization quickly, just speak of nonduality." It is not a matter of just saying it and thereupon understanding; you must actually attain harmonization before you can realize this. Guishan said, “Phenomena and principle are not two; the real Buddha is suchness as is.”
Foyan
Realization obliterates the subject-object split; it’s not that there’s some mysterious principle besides. In your daily activities, when you see forms, this is an instance of realization; when you hear sounds, this is an instance of realization; when you eat and drink, this is an instance of realization. Each particular is without subject or object.
Foyan
If you want to tune in right away, just speak of nonduality.
Nonduality is all the same; there’s nothing it doesn’t contain.
The wise ones of the ten directions all enter this source.
The source is neither expansive nor contracted; one instant is ten thousand years.
There is nowhere that it is not; the ten directions are right before the eyes.
The small is the same as the large; you forget all about the bounds of objects.
The largest is the same as the small; you do not see beyond it.
Being is none other than nonbeing, nonbeing is none other than being;
Anything that is not like this definitely should not be kept. One is all, all are one;
If you can just be like this, What ruminations will not end?
The true mind is nondual, nonduality makes the mind true.
There’s no more way to talk of it; it is not past, or future, or present.
Hsin Hsin Ming
Q: If such things are entirely unlearnable, then why is it written: "On returning to our Original Nature, we transcend duality; but the relative means form many gates to the truth'?
A: We return to our Original Nature beyond duality, which in fact is also the real nature of the universe of primordial darkness, which again is the Buddha-Nature. The 'relative means forming many gates' applies to Sravakas who hold that our universe is subject to becoming and cessation, and to Pratyeka Buddhas who, though acknowledging the infinity of its past, regard it as subject to future destruction; so they all concentrate entirely on the means of overcoming it. But the real Buddhas perceived that the becoming and destruction of the sentient world are both one with eternity. In another sense, there is no becoming or cessation. To perceive all this is to be truly Enlightened. Thus Nirvana and Enlightenment are one.
When the lotus opened and the universe lay disclosed, there arose the duality of Absolute and sentient world; or rather, the Absolute appeared in two aspects which, taken together, comprise pure perfection. These aspects are unchanging reality and potential form. For sentient beings, there are such pairs of opposites as becoming and cessation, together with all the others. Therefore, beware of clinging to one half of a pair.
Huangbo
Vimalakirti asked Manjusri,1 "What is a bodhisattva's entry into the Dharma gate of nonduality?"2
Manjusri said, "According to what I think,3 in all things,4 no words, no speech,5 no demonstration and no recognition,6 to leave behind all questions and answers; 7 this is entering the Dharma gate of nonduality."8
Then Manjusri asked Vimalakirti, "We have each already spoken. Now you should tell us, good man, what is a bodhisattva's entry into the Dharma gate of nonduality? "9
Hsueh Tou said, "What did Vimalakirti say?"10 He also said, "Completely exposed."11
This fellow is making quite a fuss. He should shut his mouth.
He knows, yet he deliberately transgresses.
What will he say? It simply can't be explained. He's wearing stocks, carrying evidence of his crime, hauling himself into the magistrate's office.
What is he calling "all things"?
What is he saying?
He can fool others ...
What is he saying?
What's the use of entering? What's the use of so many complications?
Not even the Buddhas of the past, present, and future, let alone the Golden Grain Tathagata (Vimalakirti), can open their mouths about this one support. Manjushri has turned the spear around and stabbed one man to death. The arrow hits Vimalakirti just as he was shooting at the others.
Bah! Hsueh Tou gathers ten thousand arrows to his breast and speaks the truth in Vimalakirti's place.
Not only that time, but now too, it is so. Hsueh Tou is drawing his bow after the thief has gone. Although he uses all his strength to help the congregation, what can he do-calamity comes forth from his own door. But tell me, can Hsueh Tou see where this comes down? Since he hasn't seen it even in a dream, how can he say "completely exposed"? Danger! Even the golden-haired lion is unable to search it out.
Blue Cliff Record Case 84
Wiki on Manjushri and Vimalakrti.
Submitted August 20, 2016 at 12:35AM by tostono http://ift.tt/2b3L828
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