I feel like some people take my babbling as just personal independent revelations, and my understanding of it is, somewhat, but for the sake of communication to you guys I use terms such as emptiness, suchness, anatman, yada yada. I give credit to u/nyx_on and our argument for creating this post. check it out if you would like.
So this is to say that i've done my research and i'm not talking out of my ass when i say the things i say.
Anyways all words are useless hehehe
The Tathagata [i.e. the Buddha], when seeing what is to be seen, doesn’t construe an [object as] seen. He doesn’t construe an unseen. He doesn’t construe an [object] to-be-seen. He doesn’t construe a seer. Kalaka Sutra Translated from the Pali by Soma Thera
The doer vanishes along with the deed,The deed disappears when the doer is annihilated.The deed has no function apart from the doer;The doer has no function apart from the deed. - Faith In Mind, Hsin Hsin Ming By Third Ch'an Patriarch Chien-chih Seng-ts'an , Translated by Prof. Dusan Pajin of Belgrade University
Listen Sariputra,this Body itself is Emptinessand Emptiness itself is this Body.This Body is not other than Emptinessand Emptiness is not other than this Body.The same is true of Feelings,Perceptions, Mental Formations,and Consciousness. -Heart Sutra, Translation by Thich ihat Hanh
Listen Sariputra,all phenomena bear the mark of Emptiness;their true nature is the nature ofno Birth no Death,no Being no Non-being,no Defilement no Purity,no Increasing no Decreasing - Heart Sutra, Translation by Thich ihat Hanh
Develop a mind of equanimity,And all deeds are put to rest.Anxious doubts are completely cleared.Right faith is made upright.Nothing lingers behind,Nothing can be remembered.Bright and empty, functioning naturally,The mind does not exert itself.It is not a place of thinking,Difficult for reason and emotion to fathom.In the Dharma Realm of true suchness,There is no other, no self. - Faith In Mind, Hsin Hsin Ming By Third Ch'an Patriarch Chien-chih Seng-ts'an , Translated by Prof. Dusan Pajin of Belgrade University
Question: "How is it possible to spread Dharma and to perform the acts of great compassion of all the Buddhas?" The master answered: "That compassion of Buddha without immediate causal connection is the Great Compassion. Your not seeing a Buddha to be attained is Great Compassion. Your not seeing any sentient being to release from suffering is great pity. To spread Dharma, neither speak nor indicate; to listen to Dharma, hear nothing and desire to attain nothing. If as an illusionary person you spread Dharma to another illusionary person, or if you think that you understand the Dharma as correct even if you've heard it from a virtuous friend, or if you let the thought arise that you desire to attain great learning and compassion? These conditions definitely are not your Enlightened Mind. Finally, by grasping such views, you work without achieving anything at all in the end." - Huang Po "Essential Readings in Zen", Translated by Roy Melvyn
The Blessed One replied: The five Dharmas are: appearance, name, discrimination, right-knowledge and Reality. By appearance is meant that which reveals itself to the senses and to the discriminating-mind and is perceived as form, sound, odour, taste, and touch. Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and is no other,--this is name. When appearances are contrasted and names compared, as when we say: this is an elephant, this is a horse, a cart, a pedestrian, a man, a woman, or, this is mind and what belongs to it,--the things thus named are said to be discriminated. As these discriminations come to be seen as mutually conditioning, as empty of self-substance, as un-born, and thus come to be seen as they truly are, that is, as manifestations of the mind itself,--this is right-knowledge. By it the wise cease to regard appearances and names as realities.
THEN MAHAMATI SAID to the Blessed One: Are the three self-natures, of things, ideas, and Reality, to be considered as included in the Five Dharmas, or as having their own characteristics complete in themselves.
The Blessed One replied: The three self-natures, the eightfold mind-system, and the twofold egolessness are all included in the Five Dharmas. The self-natures of things, of ideas, and of the sixfold mind-system, correspond with the Dharmas of appearance, name and discrimination; the self-nature of Universal Mind and Reality corresponds to the Dharmas of right-knowledge and "Suchness."- Lankavatara Sutra Chapter IV, Translated by Prof. Suzuki
The Tathagatas do not teach a Dharma that is dependent upon letters. Anyone who teaches a doctrine that is dependent - Lankavatara Sutra Chapter VI, Translated by Prof. Suzuki
The Dhyanaparamita Sutra says: ‘For as long as you direct your search to the forms around you, you will not attain your goal even after aeon upon aeon; whereas, by contemplating your inner awareness, you can achieve Buddhahood in a single flash of thought.’
Q: Yet, since that pure substance’ cannot be found, where does such perception come from?
A: We may liken it to a bright mirror which, though it contains no forms, can nevertheless ‘perceive’ all forms. Why? Just because it is free from mental activity. If you students of the Way had minds unstained, they would not give rise to falsehood and their attachment to the subjective ego and to objective externals would vanish; then purity would arise of itself and you would thereby be capable of such perception.
The Dharmapada Sutra says: ‘To establish ourselves amid perfect voidness in a single flash is excellent wisdom indeed!’ -Hui Hai: The Essential Gateway To Truth By Instaneous Awakening - Translated by John Blofield (i have a pdf of it if you would like it pm me.
The (indestructible_) diamond-body is imperceptible, yet it clearly perceives; it is free from discerning and yet there is nothing which it does not comprehend.’ -Mahaparinirvana Sutra (Taishō Volume 12, Number 374) Translated from the Chinese by Mark L. Blum
From the world of passions,Returning to the world of passions.There is a moment’s pause.If it rains, let it rain,If the wind blows, let it blow. -Ikkyu As quoted in The Essence of Zen : Zen Buddhism for Every Day and Every Moment (2002) by Mark Levon Byrne, p. 28.
So theres your zen quotes. What im trying to say with the above quotes are that words are meaningless, theres only one thing and that is the buddhamind, and that everything perceptible is not the self, and it does itself, which means there is no doer and only permanent rest. k bye
Submitted February 28, 2019 at 01:15AM by ksk1222 https://ift.tt/2VnVdcI
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