DAI-O KOKUSHI:

There is a reality even prior to heaven and earth;
Indeed, it has no form, much less a name;
Eyes fail to see it; It has no voice for ears to detect;
To call it Mind or Buddha violates its nature,
For it then becomes like a visionary flower in the air;
It is not Mind, nor Buddha;
Absolutely quiet, and yet illuminating in a mysterious way,
It allows itself to be perceived only by the clear-eyed.
It is Dharma truly beyond form and sound;
It is Tao having nothing to do with words.
Wishing to entice the blind,
The Buddha has playfully let words escape his golden mouth;
Heaven and earth are ever since filled with entangling briars.
O my good worthy friends gathered here,
If you desire to listen to the thunderous voice of the Dharma,
Exhaust your words, empty your thoughts,
For then you may come to recognize this One Essence.

The Heart Sutra

Heart of Perfect Wisdom
(Prajna Paramita Hridaya)

The Bodhisattva of Compassion
from the depths of prajña wisdom
saw the emptiness of all five skandhas
and sundered the bonds that cause all suffering.

Know then:
Form here is only emptiness;
emptiness only form.
Form is no other than emptiness;
emptiness no other than form.
Feeling, thought, and choice —
consciousness itself —
are the same as this.

Dharmas here are empty;
all are the primal void.
None are born or die,
nor are they stained or pure,
nor do they wax or wane.

So in emptiness no form,
no feeling, thought, or choice,
nor is there consciousness.
No eye, ear, nose, tongue, body, mind,
no color, sound, smell, taste, touch,
or what the mind takes hold of,
nor even act of sensing.
No ignorance or end of it,
nor all that comes of ignorance:
No withering, no death, no end of them.
Nor is there pain, or cause of pain,
or cease in pain,
or noble path to lead from pain;
not even wisdom to attain:
Attainment too is emptiness.

So know that the Bodhisattva,
holding to nothing whatever,
but dwelling in prajña wisdom,
is freed of delusive hindrance,
rid of the fear bred by it,
and reaches clearest nirvana.
All buddhas of past and present,
buddhas of future time,
through faith in prajña wisdom,
come to full enlightenment.
Know then the great dharani,
the radiant, peerless mantra,
the supreme, unfailing mantra,
the Prajña Paramita,
whose words allay all pain.
This is highest wisdom,
true beyond all doubt;
know and proclaim its truth:

Gate, gate
paragate
parasamgate
bodhi, svaha!

(Rochester Zen Center translation)

 

The Heart of Prajna Paramita Sutra 

When Avalokiteshvara Bodhisattva was practicing the profound prajna paramita, he illuminated the five skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty. 

    

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So, too, are feeling, cognition, formation, and consciousness.

Shariputra, all dharmas are empty of characteristics.  They are not produced. Not destroyed, not defiled, not pure, and they neither increase nor diminish.

Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or dharmas; no field of the eyes, up to and including no field of mind-consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, no way, and no understanding and no attaining. 

  

Because nothing is attained, the Bodhisattva, through reliance on prajna paramita, is unimpeded in his mind.  Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!

All Buddhas of the three periods of time attain Anuttarasamyaksambodhi through reliance on prajna paramita. Therefore, know that prajna paramita is a great spiritual mantra, a great bright mantra, a supreme mantra, an unequalled mantra. It can remove all suffering; it is genuine and not false. That is why the mantra of prajna paramita was spoken. Recite it like this: 

Gate gate paragate parasamgate bodhi svaha!

-Tripitaka Master Hsuan Hua

WUMENKUAN

CASE 1: CHAO-CHOU’S DOG

A monk asked Chao-chou, “Has the dog Buddha nature or not?”

Chao-chou said, “Mu.”

WU-MEN’S COMMENT:

For the practice of Zen, it is imperative that you pass through the barrier set up by the Ancestral Teachers.  For subtle realization it is of the utmost importance that you cut off the mind road.  If you do not pass the barrier of the ancestors, if you do not cut off the mind road, then you are a ghost clinging to bushes and grasses.

What is the barrier of the Ancestral Teachers?  It is just this one word “Mu”- the one barrier of our faith.  We call it the Gateless Barrier of the Zen Tradition.  When you pass through this barrier, you will not only interview Chao-chou intimately.  You will walk hand in hand with all the Ancestral Teachers in the successive generations of our lineage -the hair of your eyebrows entangled with theirs, seeing with the same eyes, hearing with the same ears.  Won’t that be fulfilling?  Is there anyone who would not want to pass this barrier?

So then, make your whole body a mass of doubt, and with your three hundred and sixty bones and joints and your eighty-four thousand hair follicles concentrate on this one word “Mu.”  Day and night, keep digging into it. Don’t consider it to be nothingness.  Don’t think in terms of “has” or “has not.”  It is like swallowing a red-hot iron ball.  You try to vomit it out, but you can’t. 

Gradually you purify yourself, eliminating mistaken knowledge and attitudes you have held from the past.  Inside and outside become one.  You’re like a dumb person who has had a dream--you know it for yourself alone.

Suddenly Mu breaks open.  The heavens are astonished; the earth is shaken.  It is as though you have snatched the sword of General Kuan.  When you meet the Buddha, you kill the Buddha.  When you meet Bodhidharma, you kill Bodhidharma.  At the very cliff edge of birth-and-death, you find the Great Freedom.  In the Six Worlds and in the Four Modes of Birth, you enjoy a Samadhi of frolic and play.

How, then, should you work with it?  Exhaust all your life energy on this one word “Mu.”  If you do not falter, then it’s done!  A single spark lights your Dharma candle.

WU-MEN’S VERSE:

Dog, Buddha nature -

the full presentation of the whole;

with a bit of “has” or “has not,”

body is lost, life is lost.

(Honolulu Diamond Sangha translation)

Daikaku (1213-1279)

Excerpted from: The Original Face: An Anthology of Rinzai Zen. Translated and edited by Thomas Cleary 1987

Treatise on Sitting Meditation:

Question: The essence of sitting meditation is the nonproduction of a single thought; trying to stop thought by thought is like washing blood with blood—what should we do?

Daikaku: The nonproduction of a single thought is what is known as the original essence of the mind. It is not stopping thought, yet it is also not not stopping thought; it is just the nonproduction of a single thought. If you merge with this original essence, this is called the realization of thusness of the reality of things. Thus, even sitting meditation is no use here—there is no illusion, no enlightenment, so how could there be thoughts?

If you do not know this original essence, you cannot help but produce thoughts; even if you suppress them so they don't arise, this is all still ignorance. It is like a rock lying on the grass; before long the grass will grow again. You should work on meditation most meticulously and carefully; don't take it easy.

Question: Some say we should turn to the point where not a single thought is born; what about this?

Daikaku: The nonproduction of a single thought is an expression referring to complete absence of any signs of birth, extinction, going, or coming. Birth and death come from the mind: if you don't know where thoughts come from, you cannot know the root of birth and death. Sentient beings are constantly afflicted by lustful, angry, foolish thoughts which compel them, making them turn away from their inherent nature.

If the clouds of delusive thought clear, the moon of the nature of mind appears; the thoughts you hated before then become knowledge and wisdom, and you can use these thoughts to talk about reality and teach sentient beings. An ancient said, "You people are used by the twenty four hours; I make use of the twenty four hours."

Question: You say that when sitting in meditation, it is wrong when thoughts arise, yet wrong to stop them—so then what?

Daikaku: Before you have seen reality, creating and stopping thoughts are both wrong. It says in the Buddhist scriptures sometimes not to create false ideas, and sometimes it says not to cease and pass away. These are words to let us know of the fundamental reality. If you know fundamental reality, then cultivation of practice is not necessary. When the disease of illusion and delusion is removed, then there is no more use for cures. Even so, when the disease of delusive feelings arise, then you need the cure of cultivation of practice. Thoughts arising is the disease; not continuing is the medicine.

Question: Even if thoughts arise, they have no reality of their own; what is wrong?

Daikaku: Even though they have no reality of their own, as soon as they arise you go wrong. It's like things in a dream—when you awaken you realize they were unreal; were you not mistaken? That which makes mistakes and produces dreams is sentient beings' false views. One day if they hear a teaching of enlightenment and are inspired with faith, this is much better. Even so, those who do not have a really genuine aspiration for enlightenment do not realize the errors of their minds because their application of effort is not careful.

Even though from time to time they suppress small thoughts, they are not aware of the big thoughts. If you do not cut off the root source, even if you have some affinity with the way, it will be impossible to escape birth and death.

Question: The sixth patriarch said: "Do not think any good or bad at all." To have no thoughts about good or bad surely is the essential point of sitting meditation; what are little thoughts and big thoughts?

Daikaku: "Do not think any good or bad at all" are words that cut through directly; not only in sitting meditation are they to be applied. If you reach this state, walking, standing, sitting, and lying down are all meditation; no need to cling to the form of sitting.

A patriarch said, "Walking is also meditation; sitting is also meditation; speaking, silent, active or still, the body is peaceful." One of the Buddha's discourses says we are always in it, walking around, sitting, lying down.

Little thoughts are thoughts that suddenly arise about what is before you. Big thoughts are thoughts of things like greed, hatred, folly, false views, conceit, jealousy, name and fame, profit, and support. When sitting in meditation, those whose wills are weak may keep back little thoughts, but such evil thoughts as these big ones will remain unawares in their minds. These are called big thoughts.

Giving up these big bad thoughts is called directly cutting off the root source; afflictions become enlightenment, folly becomes wisdom, the three poisons become the three bodies of pure discipline, ignorance becomes the objective reality of great knowledge—need we speak of little thoughts?

Buddha said, "If you can transform things, you are the same as those who realize thusness." That's what this means. If you can transform things, don't be transformed by things.

Question: "If you can transform things, you are the same as those who realize thusness"--what are things, what is transformation?

Daikaku: Things are everything; transformation is complete liberation. Transforming things means that your mind is immutable in the midst of all things, turning back to fundamental nature, objects do not hinder the mind. Heavenly demons, ghosts and spirits, afflictions, birth and death cannot overcome you. This is call transforming things.

The essential point to watch is not to shift your mind onto things. Even views of Buddha and Dharma should be cut off, to say nothing of false thoughts; although the cutting mind seems like the thinking mind, this is right thought, and right thought is called wise thought. This is the knowledge and wisdom which enters into right seeing.

Question: It is clear that afflictions and enlightenment come from the mind, but just where do they begin?

Daikaku: Seeing forms, hearing sounds, smelling odors, tasting flavors, sensing feelings, cognizing phenomena, are the functions of the powers of the six faculties; among these sense fields, that which distinguishes good and bad, discriminates false and true, is wisdom. Herein to set up others and self, producing love and hate, all are wrong views; development of attachment to forms based on these wrong views is called delusion, and from this delusion arise matter, sensation, perception, coordination, and consciousness—the five clusters—this is called affliction.

Because sentient beings' physical bodies are built of afflictions, they indulge in murder, theft, adultery, falsehood, and other evil actions, and eventually degenerate into evil paths. All this comes from wrong thoughts; as soon as these wrong thoughts arise, if you can turn them right around toward fundamental reality, then you can attain mindlessness. Once you rest in no mind, then the five clusters become the five-element body of reality of those who come to realize thusness. This is called "abiding nowhere, yet activating the mind." Using your mind in this way is the great function of cultivation of practice.

Question: Someone who has long developed accomplishment at sitting meditation and whose work is pure and mature should not have any afflictions or delusion in his mind; how can those who are just beginning to cultivate practice put an end to afflictions?

Daikaku: Don't despise afflictions, just purify your mind. An ancient said "To study the way you must be made of iron; lay hold of the mind and it's settled. Directly approaching unexcelled enlightenment, don't worry about any right or wrong." Laying hold of the mind means judging if the mind is in a proper state or not; those who know their minds' errors are wise ones, and those with wisdom should not be deluded.

It is like taking a lamp into a dark cave where sunlight or moonlight has never come in; the old darkness doesn't go outside, but suddenly it becomes light inside. With the light of wisdom, the darkness of ignorance and affliction don't have to go away to be gone. At night the sky is dark, but when the sunlight comes out, the sky becomes daylight. The mind is also like this; illusion is darkness, enlightenment is light—when the light of wisdom shines, the darkness of affliction suddenly turns light. Enlightenment is not something separate.

Joshu Sasaki Roshi 1907-2014

THE ORIGINAL FACE

By Daitō Kokushi, 1282–1337

A sermon delivered to the Empress Hanazono by Zen master Myocho, also called Daito Kokushi, one of the fathers of Rinzai Zen.

Zen students should devote themselves at the beginning to zazen (sitting in meditation). Sitting in either the fully locked position or the half-locked position, with the eyes half-shut, see the original face which was before father or mother was born. This means to see the state before the parents were born, before heaven and earth were parted, before you received human form. What is called the original face will appear. That original face is something without colour or form, like the empty sky in whose clarity there is no form.

The original face is really nameless, but it is indicated by such terms as original face, the Lord, the Buddha nature, and the true Buddha. It is as with man, who has no name at birth, but afterwards various names are attached to him. The seventeen hundred koan or themes to which Zen students devote themselves are all only for making them see their original face. The World-honoured One sat in meditation in the snowy mountains for six years, then saw the morning star and was enlightened, and this was seeing his original face. When it is said of others of the ancients that they had a great realization, or a great breaking- through, it means they saw the original face. The Second Patriarch stood in the snow and cut off his arm to get realization; the Sixth Patriarch heard the phrase from the Diamond Sutra and was enlightened. Reiun was enlightened when he saw the peach blossoms, Kyogen on hearing the tile hit the bamboo, Rinzai when struck by Obaku, Tozan on seeing his own reflection in the water.

All this is what is called "meeting the lord and master." The body is a house, and it must have a master. It is the master of the house who is known as the original face. Experiencing heat and cold and so on, or feeling a lack, or having desires--these are all delusive thoughts and do not belong to the true master of the house. These delusive thoughts are something added. They are things which vanish with each breath. To be dragged along by them is to fall into hell, to circle in the six paths of reincarnation. By going deeper and deeper into zazen, find the source of the thoughts. A thought is something without any form or body, but owing to the conviction of those thoughts remaining even after death, man falls into hell with its many pains, or suffers in the round of this changing world.

Every time a thought arises, throw it away. Just devote yourself to sweeping away the thoughts. Sweeping away thoughts means performing zazen. When thought is put down, the original face appears. The thoughts are like clouds; when the clouds have cleared, the moon appears. That moon of eternal truth is the original face.

The heart itself is verily the Buddha. What is called "seeing one's nature" means to realize the heart Buddha. Again and again put down the thoughts, and then see the heart Buddha. It might be supposed from this that the true nature will not be visible except when sitting in meditation. That is a mistake. Yoka Daishi says: "Going too is Zen; sitting too is Zen. Speaking or silent, moving the body or still, he is at peace." This teaches that going and sitting and talking are all Zen. It is not only being in zazen and suppressing the thoughts. Whether rising or sitting, keep concentrated and watchful. All of a sudden, the original face will confront you.

The Four Brahma Viharas:

(The Four Noble Abodes , or Divine Abodes, often translated as ‘The Four Immeasurables").

1.      Loving-kindness (Pāli: mettā, Sanskrit: maitrī) towards all: the hope that a person will be well; "the wish that all sentient beings, without any exception, be happy."

2.      Compassion (Pāli and Sanskrit: karuṇā): the hope that a person's sufferings will diminish; "the wish for all sentient beings to be free from suffering."

3.      Empathetic joy (Pāli and Sanskrit: mudita): joy in the accomplishments of a person—oneself or another; sympathetic joy; "the wholesome attitude of rejoicing in the happiness and virtues of all sentient beings."

4.      Equanimity (Pāli: upekkhā, Sanskrit: upekṣā): learning to accept loss and gain, good-repute and ill-repute, praise and censure, sorrow and happiness (Attha Loka Dhamma), all with detachment, equally, for oneself and for others. Equanimity is "not to distinguish between friend, enemy or stranger, but regard every sentient being as equal. It is a clear-minded tranquil state of mind—not being overpowered by delusions, mental dullness or agitation."

The Six Paramitas (Perfections)

The Sanskrit word paramita means to cross over to the other shore. Paramita may also be translated as perfection, perfect realisation, or reaching beyond limitation. Through the practice of these six paramitas, we cross over the sea of suffering (samsara) to the shore of happiness and awakening (nirvana); we cross over from ignorance and delusion to enlightenment. Each of the six paramitas is an enlightened quality of the heart, a glorious virtue or attribute – the innate seed of perfect realisation within us. The paramitas are the very essence of our true nature. However, since these enlightened qualities of the heart have become obscured by delusion, selfishness, and other karmic tendencies, we must develop these potential qualities and bring them into expression. In this way, the six paramitas are an inner cultivation, a daily practice for wise, compassionate, loving, and enlightened living. The paramitas are the six kinds of virtuous practice required for skilfully serving the welfare of others and for the attainment of enlightenment. We must understand that bringing these virtuous qualities of our true nature into expression requires discipline, practice, and sincere cultivation. This is the path of the Bodhisattva – one who is dedicated to serving the highest welfare of all living beings with the awakened heart of unconditional love, skilful wisdom, and all-embracing compassion.

1. The Perfection of Giving (Dana Paramita)

This paramita is the enlightened quality of generosity, charity, giving, and offering. The essence of this paramita is a boundless openness of heart and mind, a selfless generosity and giving which is completely free from attachment and expectation. From the depths of our heart, we practice generously offering compassion, time, energy, and resources to serve the welfare of all beings. Giving is one of the essential preliminary steps of our practice. Our giving should always be unconditional and selfless; completely free of any selfish desire for gratitude, recognition, advantage, reputation, or any wordly reward. The perfection of generosity is not accomplished simply by the action of giving, nor by the actual gift itself. Rather, the true essence of this paramita is our pure motivation of genuine concern for others – the truly generous motivation of the awakened heart of compassion, wisdom, and love. In addition, our practice of giving should be free of discrimination regarding who is worthy and who is unworthy to receive. To cultivate the paramita of generosity, it is wise to contemplate the enormous benefits of this practice, the disadvantages of being miserly, as well as the obvious fact that our body and our wealth are impermanent. With this in mind, we will certainly be encouraged to use both our body and wealth to practice generosity while we still have them. Generosity is a cure for the afflictions of greed, miserliness, and possessiveness. In this practice of giving, we may offer our time, energy, money, food, clothing, or gifts so as to assist others. To the best of our ability, we may offer the priceless treasure of Dharma instruction, giving explanations on the Buddha’s teaching. This offering serves to free others from misperceptions that cause confusion, pain, and suffering. We can offer fearless giving and protection by delivering living beings (insects, animals, and people) from harm, distress, fear, and terror. In this way, we offer care and comfort, helping others to feel safe and peaceful. We do this selflessly, without counting the cost to ourselves. We practice the perfection of generosity in an especially powerful way when we embrace all living being continually in the radiant love of our heart.

2. The Perfection of Ethics (Sila Paramita)

This paramita is the enlightened quality of virtuous and ethical behaviour, morality, self-discipline, impeccability, personal integrity, honour, and harmlessness. The essence of this paramita is that through our love and compassion we do not harm others; we are virtuous and harmless in our thoughts, speech and actions. This practice of ethical conduct is the very foundation for progressing in any practice of meditation and for attaining all higher realisations on the path. Our practice of generosity must always be supported by our practice of ethics; this ensures the lasting results of our generosity. We should perfect our conduct by eliminating harmful behaviour. We abstain from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, gossip, greed, malice and wrong views. Following these precepts or guidelines is not meant to be a burden or a restriction of our freedom. We follow these precepts so we can enjoy greater freedom, happiness and security in our lives, because through our virtuous behaviour we are no longer creating suffering for ourselves and others. We must realise that unethical behaviour is always the cause of suffering and unhappiness. If we give even the slightest consideration to the advantages of cultivating ethical behaviour and the disadvantages of unethical behaviour, we will certainly develop great enthusiasm for this practice of ethics. Practicing the perfection of ethics, we are free of negativity, we cause no harm to others by our actions, our speech is kind and compassionate, and our thoughts are free of anger, malice and wrong views. When our commitment is strong in the practice of ethics we are at ease, naturally confident, without stress and happy because we are not carrying any underlying sense of guilt or remorse for our actions; we have nothing to hide. Maintaining our personal honour and integrity, our moral impeccability, this is the cause of all goodness, happiness and even the attainment of enlightenment.

3. The Perfection of Patient Endurance (Kshanti Paramita)

This paramita is the enlightened quality of patience, tolerance, forbearance, and acceptance. The essence of this paramita of patience is the strength of mind and heart that enables us to face the challenges and difficulties of life without losing our composure an inner tranquillity. We embrace and forebear adversity, insult, distress and the wrongs of others with patience and tolerance, free of resentment, irritation, emotional reactivity, or retaliation. We cultivate the ability to be loving and compassionate in the face of criticism, misunderstanding, or aggression. With this enlightened quality of patience, we are neither elated by praise, prosperity, or agreeable circumstances nor are we angry, unhappy or depressed when faced with insult, challenge, hardship or poverty. This enlightened attribute of patience, acceptance and tolerance is not a forced suppression or denial of our thoughts and feelings. Rather, it is a quality of being which comes from having our heart open and our mind deeply concentrated upon the Dharma. In this way, we have a clear and correct understanding of impermanence, of cause and effect (karma), and with strong determination and patience we remain in harmony with this understanding for the benefit of all beings. The ability to endure, to have forbearance, is integral to our Dharma practice. Without this kind of patience we cannot accomplish anything. A true Bodhisattva practices patience in such a way that even when we are hurt physically, emotionally, or mentally by others, we are not irritated or resentful. We always make an effort to see the goodness and beauty in others. In practicing this perfection of patience and forbearance, we never give up on an abandon others – we help them cross over the sea of suffering. We maintain our inner peace, calmness, and equanimity under all circumstances, having enduring patience and tolerance for ourselves and others. With the strength of patience, we maintain our effort and enthusiasm in our Dharma practice. Therefore, our practice of patience assists us in developing the next paramita of effort and enthusiastic perseverance.

4. The Perfection of Effort and Enthusiastic Perseverance (Virya Paramita)

This paramita is the enlightened quality of energy, vigour, vitality, endurance, diligence, enthusiasm, continuous, persistent effort. In order to practice the first three paramitas of generosity, virtuous conduct, and patience in the face of difficulties, we need this paramita of effort and perseverance. Persistent effort makes the previous paramitas increase and become even more powerful influences in our life. The essence of this paramita of effort is the courage, energy, and endurance to continuously practice the Dharma and pursue the supreme goal of enlightenment for the highest good of all beings. From a feeling of deep compassion for the suffering of all sentient beings, we are urged to unfailing, persistent, and joyous effort. We use our body, speech, and mind to work ceaselessly and untiringly for the benefit of others, with no expectations for personal recognition or reward. We are always ready to serve others to the best of our ability. With right effort, devoted energy, and the power of sustained application, we practice the Dharma without getting sidetracked by anything or failing under the influence of laziness. Without developing Virya Paramita, we can become easily disillusioned and drop our practice when we meet with adverse conditions. The word virya means persistence and perseverance in the face of disillusionment, energetically striving to attain the supreme goal of enlightenment. When we cultivate this type of diligence and perseverance we have a strong and healthy mind. We practice with persistent effort and enthusiasm because we realise the tremendous value and benefit of our Dharma practice. Firmly establishing ourselves in this paramita, we also develop self-reliance, and this becomes one of our most prominent characteristics. With right effort and enthusiastic perseverance, we regard failure as simply another step toward success, danger as an inspiration for courage, and affliction as another opportunity to practice wisdom and compassion. To develop strength of character, self-reliance, and the next paramita of concentration, is not an easy achievement, thus we need enthusiastic perseverance on the path.

5. The Perfection of Concentration (Dhyana Paramita)

This paramita is the enlightened quality of awareness, concentration, meditation, contemplation, mindfulness, mental stability. Our minds have the tendency to be very distracted and restless, always moving from one thought or feeling to another. Because of this, our attention stays fixated in the ego, in the surface layers of the mind and emotions, and we just keep engaging in the same habitual patterns of behaviour. The perfection of concentration means training our mind so that it does what we want it to do. We stabilise our mind and emotions by practicing meditation, by being mindful and aware in everything we do. When we train the mind in this way, physical, emotional, and mental vacillations and restlessness are eliminated. We achieve focus, composure, and tranquillity. This ability to concentrate and focus the mind brings clarity, equanimity, illumination. Concentration allows the deep insight needed to transform the habitual misperceptions and attachments that cause confusion and suffering. As we eliminate these misperceptions and attachments, we can directly experience the joy, compassion, and wisdom of our true nature. There is no attainment of wisdom and enlightenment without developing the mind through concentration and meditation. This development of concentration requires perseverance. Thus the previous paramita of effort and perseverance brings us to this paramita of concentration. In addition, when there is no practice of meditation and concentration, we cannot achieve the other paramitas, because their essence, which is the inner awareness that comes from meditation, is lacking. To attain wisdom, compassion, and enlightenment, it is essential that we develop the mind through concentration, meditation, and mindfulness.

6. The Perfection of Wisdom (Prajna Paramita)

This paramita is the enlightened quality of transcendental wisdom, insight, and the perfection of understanding. The essence of this paramita is the supreme wisdom, the highest understanding that living beings can attain – beyond words and completely free from the limitation of mere ideas, concepts, or intellectual knowledge. Beyond the limited confines of intellectual and conceptual states of mind, we experience the awakened heart-mind of wisdom and compassion – prajna paramita. Prajna paramita is the supreme wisdom (prajna) that knows emptiness (shunyata) and the interconnectedness of all things. This flawless wisdom eliminates all false and distorted views of the absolute. We see the essential nature of reality with utmost clarity; our perception goes beyond the illusive and deceptive veils of material existence. With the perfection of wisdom, we develop the ability to recognise the truth behind the temporary display of all appearances. Prajna paramita is a result of contemplation, meditation, and rightly understanding the nature of reality. Ultimately, the full realisation of prajna paramita is that we are not simply a separate self trying to do good. Rather, virtuously serving the welfare of all beings is simply a natural expression of the awakening heart. We realise that the one serving, the one being served, and the compassionate action of service, are all the same totality – there is no separate ego or self to be found in any of these. With this supreme wisdom, we go beyond acceptance and rejection, hope and fear, dualistic thoughts, and ego-clinging. We completely dissolve all these notions, realising everything as a transparent display of the primordial truth. If our ego is attached even to the disciplines of these paramitas, this is incorrect perception and we are merely going from one extreme to another. In order to free ourselves from these extremes, we must release our ego attachment and dissolve all dualistic concepts with the insight of supreme wisdom. This wisdom transforms the other five paramitas into their transcendental state as well. Only the illumination of supreme wisdom makes this possible.

- Dharma Mind Buddhist Group

Essentials of Mind

by Yuan wu (1063-1135)

When the founder of Zen came to China from India, he did not set up written or spoken formulations; he only pointed directly to the human mind. Direct pointing just refers to what is inherent in everyone: the whole being appearing responsively from within the shell of ignorance, it is not different from the sages of time immemorial. That is what we call the natural, real, inherent nature, fundamentally pure, luminous and sublime, swallowing and spitting out all of space, the single solid realm alone and free of the senses and objects.

With great capacity and great wisdom, just detach from thought and cut off sentiments, utterly transcending ordinary conventions. Using your own inherent power, take it up directly where you are, like letting go your hold over a mile-high cliff, freeing yourself and not relying on anything anymore, causing all obstruction by views and understanding to be thoroughly removed, so that you are like a dead person without breath, and reach the original ground, attaining great cessation and great rest, which the senses fundamentally do not know and which consciousness, perception, feelings, and thoughts do not reach.

After that, in the cold ashes of a dead fire, it is clear everywhere; among the stumps of dead trees everything illumines; then you merge with solitary transcendence, unapproachably high. Then there is no more need to seek mind or seek Buddha: you meet them everywhere and find they are not obtained from outside.

The hundred aspects and thousand facets of perennial enlightenment are all just this: it is mind, so there is no need to still seek mind; it is Buddha, so why trouble to seek Buddha anymore? If you make slogans of words and produce interpretations on top of objects, then you will fall into a bag of antiques and after all never find what you are looking for.

This is the realm of true reality where you forget what is on your mind and stop looking. In a wild field, not choosing, picking up whatever comes to hand, the obvious meaning of Zen is clear in the hundred grasses.

Indeed, the green bamboo, the clusters of yellow flowers, fences, walls, tiles, and pebbles use the teaching of the inanimate; rivers, birds, trees, and groves expound suffering, emptiness, and selflessness. This is based on the one true reality, producing unconditional compassion, manifesting uncontrived, supremely wondrous power in the great jewel light of nirvana.

An ancient master said, "Meeting a companion on the Way, spending a life together, the whole task of study is done." Another master said, "If I pick up a single leaf and go into the city, I move the whole mountain."

That is why one ancient adept was enlightened on hearing the sound of pebbles striking bamboo, while another was awakened on seeing peach trees in bloom. One Zen master attained enlightenment on seeing the flagpole of a teaching centre from the other side of a river. Another spoke of the staff of the spirit. One adept illustrated Zen realization by planting a hoe in the ground; another master spoke of Zen in terms of sowing the fields.

All these instances were bringing out this indestructible true being, allowing people to visit a greatly liberated true teacher without moving a step.

Carrying out the unspoken teaching, attaining unhindered eloquence, thus they forever studied all over from all things, embracing the all-inclusive universe, detaching from both abstract and concrete definitions of buddhahood, and transcendentally realizing universal, all pervasive Zen in the midst of all activities.

Why necessarily consider holy places, teachers' abodes or religious organizations and forms prerequisite to personal familiarity and attainment of realization?

Once a seeker asked a great Zen teacher, "I, so-and-so, ask: what is the truth of Buddhism?" The teacher said, "You are so-and-so." At that moment the seeker was enlightened. As it is said, "What comes from you returns to you."

An ancient worthy, working in the fields in his youth, was breaking up clumps of earth when he saw a big clod which he playfully smashed with a fierce blow. As it shattered, he was suddenly greatly enlightened.

After this he acted freely, becoming an unfathomable person, often manifesting wonders. An old master brought this up and said, "Mountains and rivers, indeed the whole earth was shattered by this man's blow. Making offerings to the buddhas does not require a lot of incense." How true these words are.

The ultimate Way is simple and easy, yet profoundly deep. From the beginning it does not set up steps—standing like a wall a mile high is called the basic fodder. Therefore ancient buddhas have been known to carry out this teaching by silence.

Still there are adepts who wouldn’t let them go at that, much less if they got into the marvelous and searched for the mysterious, spoke of mind and discoursed on nature, having sweaty shirts sticking to their flesh, unable to remove them—that would just seem all the more decrepit.

The example of the early Zen founders was exceptionally outstanding. The practical strategies of the classical masters were immediately liberating. Like dragons racing, tigers running, like the earth turning and the heavens revolving, in all circumstances they vivified people, ultimately without trailing mud and water. As soon as they penetrated the ultimate point in truth, those since time immemorial who have realized great enlightenment have been fast as falcons, swift as hawks, riding the wind, dazzling in the sun, their backs brushing the blue sky.

Penetrate directly through to freedom and make it so that there is not the slightest obstruction at any time, twenty-four hours a day, with the realization pervading in all directions, rolling up and rolling out, capturing and releasing, not occupying even the rank of sage, much less being in the ordinary current.

Then your heart will be clear, comprehending the present and the past. Picking up a blade of grass, you can use it for the body of Buddha; taking the body of Buddha, you can use it as a blade of grass. From the first there is no superiority or inferiority, no grasping or rejection.

It is simply a matter of being alive to meet the situation: sometimes you take away the person but not the world; sometimes you take away the world but not the person; and sometimes both are taken away; and sometimes neither is taken away.

Transcending convention and sect, completely clear and free, how could you just want to trap people, to pull the wool over their eyes, to turn them around, to derail them? It is necessary to get to the reality and show them the fundamental thing in each of them, which is independent and uncontrived, which has nothing to it at all, and which is great liberation.

This is why the ancients, while in the midst of activity in the world, would first illuminate it, and as soon as there was the slightest obstruction, they would cut it off entirely. Even so they could hardly find anyone who could manage to learn this—how could they compare to these people who drag each other through the weeds, draw each other into assessments and judgments of words and deeds, make nests, and bury the sons and daughters of others?

Clearly we know that these latter people are “wetting the bed with their eyes open,” while those other, clear-eyed people would never make such slogans and conventions. With a robust and powerful spirit that astounds everyone, you should aim to truly inherit this school of Zen: with every exclamation, every stroke, every act, every objective, you face reality absolutely and annihilate all falsehood. As it is said, “Once the sharp sword has been used, you should hone it right away.”

When your insight penetrates freely and its application is clear, then when going into action in the midst of all kinds of complexity and complication, you yourself can turn freely without sticking or lingering and without setting up any views or maintaining any state, flowing freely: “When the wind blows, the grasses bend.”

When you enter enlightenment in actual practice, you penetrate to the profound source, cultivating this until you realize freedom of mind, harbouring nothing in your heart. Here even understanding cannot attain it, much less not understanding.

Just be this way twenty-four hours a day, unfettered, free from bondage. From the first do not keep thoughts of subject and object, of self and senses, or even of Buddhism. This is the realm of no mind, no fabrication, no object—how could it be fathomed or measured by worldly brilliance, knowledge, intelligence, or learning, without the fundamental basis?

Did the Zen founder actually “bring” this teaching when he came to China from India? He just pointed directly to the inherent nature in every one of us, to let us get out completely, clear and clean, and not be stained by so much false knowledge and false consciousness, delusory conceptions, and judgments.

Study must be true study. A true teacher does not lead you into a nest of weeds but cuts directly through so that you meet with realization, shedding the sweaty shirt sticking to your skin, making the heart empty and open, without the slightest sense of the ordinary or the holy. Since you do not seek outside, real truth is there, resting peacefully, immutable. No one can push you away, even a thousand sages—having attained a pure, clean, and naked state, you pass through the other side of the empty eon, and even the prehistoric buddhas are your descendants. Why even speak of seeking from others?

The Zen masters were all like this, ever since the founders. Take the example of the Sixth Grand Master: he was an illiterate woodcutter in south China, but when he came and met the Fifth Grand Master, at their first meeting he opened his heart and clearly passed through to freedom.

So even though the saints and sages are mixed in with others, one should employ appropriate means to clearly point out what is inherent in everyone, regardless of their level of intelligence. Once you merge your tracks in the stream of Zen, spend the days silencing your mind and studying with your whole being, knowing this great cause is not gotten from anyone else. It is just a matter of bearing up bravely and strongly, ever progressing, day by day shedding, day by day improving, like pure gold smelted and refined hundreds and thousands of times.

As it is essential to getting out of the dusts and it is basic to helping people, it is most necessary to be thoroughly penetrating and free in all ways, reaching to peace without doubt and realizing great potential and great action.

This work lies in one’s inner conduct: in everyday life’s varied mix of myriad circumstances, in the dusty hubbub, amidst the ups and downs and conditions, appear and disappear without being turned around by any of it. Instead, you can actively turn it around. Full of life, immune to outside influences, this is your own measure of power.

On reaching empty, frozen silence, there is no duality between noise and quiet. Even when it comes to extraordinary words, marvellous statements, unique acts, and absolute perspectives, you just level them with one measure. Ultimately they have no right or wrong, it’s all in how you use them.

When you have continued grinding and polishing yourself like this for a long time, you will be free in the midst of birth and death and look upon society’s useless honour and ruinous profit as like dust in the wind, phantoms in dreams, flowers in the sky. Passing unattached through the world, would you not then be a great saint who has left the dusts?

Whenever the Zen master known as the Bone Breaker was asked a question, he would just answer, “Bone’s broken.” This is like an iron pill, undeniably strict. If you can fully comprehend it, you will be a true lion of the Zen school.

Once a great National Teacher of Zen asked another Zen master, “How do you see all extraordinary words and marvellous expressions?” The Zen master said, “I have no fondness for them.” The National Teacher said, “This is your own business.”

When Zen study reaches this point, one is pure, clean, and dry, not susceptible to human deceptions.

Translated by Thomas Cleary In: THE FIVE HOUSES of ZEN, 1997