BODHIDHARMA BLOODSTREAM SERMON PDF

Four Sacred Verses of Bodhidharma T Translated by D. Translated by Piya Tan Separate transmission outside the teachings mind to mind transmission , not posit the letters, penetrate the self-nature and attain the Buddhahood. Without moving, without effort, they enter, we say, by reason.

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Four Sacred Verses of Bodhidharma T Translated by D. Translated by Piya Tan Separate transmission outside the teachings mind to mind transmission , not posit the letters, penetrate the self-nature and attain the Buddhahood.

Without moving, without effort, they enter, we say, by reason. To enter by practice refers to four all-inclusive practices: Suffering injustice, adapting to conditions, seeking nothing, and practicing the Dharma. First, suffering injustice. Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. And by suffering injustice you enter the Path.

Second, adapting to conditions. All the suffering and joy we experience depend on conditions. When conditions change, it ends. Why delight In Its existence? But while success and failure depend on conditions, the mind neither waxes nor wanes. Those who remain unmoved by the wind of joy silently follow the Path. Third, seeking nothing. People of this world are deluded.

But the wise wake up. They choose reason over custom. They fix their minds on the sublime and let their bodies change with the seasons. All phenomena are empty. They contain nothing worth desiring.

Calamity forever alternates with Prosperity. To dwell in the three realms is to dwell in a burning house. To have a body is to suffer. Does anyone with a body know peace? Those who understand this detach themselves from all that exists and stop imagining or seeking anything.

The sutras say, "To seek is to suffer. To seek nothing is bliss. Fourth, practicing the Dharma. The Dharma is the truth that all natures are pure. By this truth, all appearances are empty. And since that which is real includes nothing worth begrudging, they give their body, life, and property in charity, without regret, without the vanity of giver, gift, or recipient, and without bias or attachment. And to eliminate impurity they teach others, but without becoming attached to form.

And as with charity, they also practice the other virtues. But while practicing the six virtues to eliminate delusion, they practice nothing at all.

Hence Buddhas of the past and future teach mind to mind without bothering about definitions. You ask. I answer.

If I had no mind how could I answer? If you had no mind, how could you ask? That which asks is your mind. This mind is the buddha" says the same thing. To search for enlightenment or nirvana beyond this mind is impossible. Your mind is nirvana. Trying to find a Buddha or enlightenment is like trying to grab space. Space has a name but no form. The Buddha is a product of the mind. Why look for a Buddha beyond this mind? Buddhas of the past and future only talk about this mind. The mind is the Buddha, and the Buddha is the mind.

People, though, are deluded. To find a Buddha, you have to see your nature. Whoever sees his nature is a Buddha. Invoking Buddhas results in good karma, reciting sutras results in a good memory; keeping precepts results in a good rebirth, and making offerings results in future blessings-but no buddha.

He suffers in the three realms without hope of release. Long ago, the monk Good Star was able to recite the entire Canon.

Unless you see your mind, reciting so much prose is useless. To find a Buddha all you have to do is see your nature. Your nature is the Buddha. But to reach such an understanding you need a teacher and you need to struggle to make yourself understand.

Life and death are important. Even if you have mountains of jewels and as many servants as there are grains of sand along the Ganges, you see them when your eyes are open.

But what about when your eyes are shut? You should realize then that everything you see is like a dream or illusion.

Such a person has a natural awareness superior to anything taught. They preach as if they were bringing rain. But theirs is the preaching of devils not of Buddhas. Deluded people who follow such instruction unwittingly sink deeper in the Sea of Birth and Death.

Unless they see their nature, their preaching of the Twelvefold Canon is nothing but the preaching of devils. Their allegiance is to Mara, not to the Buddha.

Unable to distinguish white from black, how can they escape birth and death? But if you can find your buddha-nature apart from your mortal nature, where is it? Our mortal nature is our buddha nature. The Buddha is our nature. It results in retribution. It turns the Wheel. To attain enlightenment you have to see your nature.

Unless you see your nature, all this talk about cause and effect is nonsense. A Buddha free of karma free of cause and effect.

To say he attains anything at all is to slander a Buddha. What could he possibly attain? Even focusing on a mind, a power, an understanding, or a view is impossible for a Buddha. The nature of his mind is basically empty, neither pure nor impure. They fall into endless space. If you intend to cultivate such a practice, you have to see your nature before you can put an end to rational thought. To attain enlightenment without seeing your nature is impossible.

Such persons fall into a hell of endless darkness with no hope of release. Those who are wise hold no such conception. The mind is always present. Do you ever dream? When you dream, is that you? And this real body is your mind. And this mind, through endless kalpas without beginning, has never varied. It has never lived or died, appeared or disappeared, increased or decreased.

Its not pure or impure, good or evil, past or future. It has no strength or form. But this mind is subtle and hard to see. The Buddha said people are deluded.

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Bodhidharma

Without moving, without effort, they enter, we say, by reason. To enter by practice refers to four all-inclusive practices: Suffering injustice, adapting to conditions, seeking nothing, and practicing the Dharma. First, suffering injustice. Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. And by suffering injustice you enter the Path.

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The Zen teaching of Bodhidharma translated by Red Pine

There are two known extant accounts written by contemporaries of Bodhidharma. Altishahr or the Tarim Basin in southern Xinjiang. Sometimes it was used more generally to refer to other regions to the west of China as well, such as the Indian subcontinent as in the novel Journey to the West. A fresco from the Bezeklik , dated to the 9th or 10th century; although Albert von Le Coq assumed the red-haired monk was a Tocharian , [20] modern scholarship has identified similar Caucasian figures of the same cave temple No. He exclaimed: "Truly this is the work of spirits. There is virtually no country I have not visited. Even the distant Buddha-realms lack this.

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Buddhahood means awareness. To leave the three realms poisons means to go from greed, anger and delusion to morality, meditation and wisdom. The three poisons are also buddha-nature. Not thinking of anything is Zen. To see emptiness and no mind is to see Buddha. To give oneself is the greatest charity and to transcend motion and stillness is the highest meditation. Mortals keep moving whilst arhats stay still.

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Hence, buddhas of the past and future teach mind to mind without bothering about definitions. You ask. I answer. If I had no mind, how could I answer? If you had no mind, how could you ask?

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