I found this wonderful song which is REALLY long (2 parts), and wanted to put a few highlights in this post. The PDF I took this from is Zen Open Circle Sutras with Readings, Jukai Ceremony and Glossary with the English translations by Robert Aitken.
Though there are a number of sutras, I am only looking at one. Here are few excerpts from Zhendaoge* by Zen Master Yongzhia Xuanjue (665 – 713), also called the Shodoka, or the "Song of the True Way".
There is the leisurely one,
Walking the Tao, beyond philosophy,
Not avoiding fantasy, not seeking truth.
The real nature of ignorance is the Buddha-nature itself;
The empty delusory body is the very body of the Dharma.
When the Dharma body awakens completely,
There is nothing at all.
The source of our self-nature
Is the Buddha of innocent truth.
Mental and physical reactions come and go
Like clouds in the empty sky;
Greed, hatred, and ignorance appear and disappear
Like bubbles on the surface of the sea.
When we realize actuality,
There is no distinction between mind and thing
And the path to hell instantly vanishes.
If this is a lie to fool the world,
My tongue may be cut out forever.
Once we awaken to the Tathagata-Zen,
The six noble deeds and the ten thousand good actions
Are already complete within us.
In our dream we see the six levels of illusion clearly;
After we awaken the whole universe is empty.
No bad fortune, no good fortune, no loss, no gain;
Never seek such things in eternal serenity.
For years the dusty mirror has gone uncleaned,
Now let us polish it completely, once and for all.
[...]
Release your hold on earth, water, fire, wind;
Drink and eat as you wish in eternal serenity.
All things are transient and completely empty;
This is the great enlightenment of the Tathagata.
Transience, emptiness, and enlightenment –
These are the ultimate truths of Buddhism;
Keeping and teaching them is true Sangha devotion.
If you don't agree, please ask me about it.
Cut out directly the root of it all –
This is the very point of the Buddha-seal.
I can't respond to any concern about leaves and branches.
People do not recognize the Mani-jewel.
Living intimately within the Tathagata-garbha,
It operates our sight, hearing, smell, taste, sensation, awareness;
And all of these are empty, yet not empty.
The rays shining from this perfect Mani-jewel
Have the form of no form at all.
Clarify the five eyes and develop the five powers;
This is not intellectual work – just realize, just know.
It is not difficult to see images in a mirror,
But who can take hold of the moon in the water?
This jewel of no price can never be used up
Though they spend it freely to help people they meet.
Dharmakaya, Sambhogakaya, Nirmanakaya,
And the four kinds of wisdom
Are all contained within.
The eight kinds of emancipation and the six universal powers
Are all impressed on the ground of their mind.
[...]
To be mature in Zen is to be mature in expression,
And full-moon brilliance of dhyana and prajña
Does not stagnate in emptiness.
Not only can I take hold of complete enlightenment by myself,
But all Buddha-bodies, like sands of the Ganges,
Can become awakened in exactly the same way.
[...]
Just take hold of the source
And never mind the branches.
It is like a treasure-moon
Enclosed in a beautiful emerald.
Now I understand this Mani-jewel
And my gain is the gain of everyone endlessly.
[...]
The mind-mirror is clear, so there are no obstacles.
Its brilliance illuminates the universe
To the depths and in every grain of sand.
Multitudinous things of the cosmos
Are all reflected in the mind,
And this full clarity is beyond inner and outer.
[...]
Holding truth and rejecting delusion –
These are but skillful lies.
Students who do zazen by such lies
Love thievery in their own children.
They miss the Dharma-treasure;
They lose accumulated power;
And this disaster follows directly upon dualistic thinking.
So Zen is the complete realization of mind,
The complete cutting off of delusion,
The power of wise vision penetrating directly to the unborn.
[...]
One moon is reflected in many waters;
All the water-moons are from the one moon.
The Dharma-body of all Buddhas has entered my own nature,
And my nature becomes one with the Tathagata.
[...]
Mind is the base, phenomena are dust;
Yet both are like a flaw in the mirror.
When the flaw is brushed aside,
The light begins to shine.
When both mind and phenomena are forgotten,
Then we become naturally genuine.
Submitted July 25, 2017 at 12:41AM by Dillon123 http://ift.tt/2gXAaOX
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