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EASY

BEADING

SERIES

MANUAL OF
ZEN

BUDDHISM

BY
D'AISETZ TEITARO SUZUKI

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ISBN 9781605061313

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Manual of Zen Buddhism

By
Daisetz Teitaro Suzuki

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First pu

hed 1935

Republished 2007 by Forgotten Books

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DID YOU K.NOW•••

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PUBLIS ER'S PREFACE

About the Book Manual of Zen Buddhism as first published in 1934 under the authorship of Daisetz Teita a Suzuki, D.Utt. About the Author Daisetz Teitaro Suzuki (187 -1966) "Daisetz Teitaro Suzuki (Su uki Daisetsu, October 18, 1870 - July 22,1966) was a famous Ja anese author of books and essays on Buddhism, Zen and Shin hat were instrumental in spreading interest in both Zen and hin (and Far Eastern philosophy in general) to the West. Suzuki was also a prolific translator of Chinese, Japanese, and San krit literature." (Quote from wikipedia.org)

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CONTENTS

PUBLISHER'S PREFACE EDITOR'S FOREWORD TO SECOND EDITION EDITOR'S NOTE TO SECOND EDITION PREFACE TO FIRST EDITION GAT HAS AND PRAyERS THE DHARANIS THE SUTRAS FROM THE CHINESE ZEN MASTERS FROM THE JAPANESE ZEN MASTERS

Vll

1 3 4 5 12 17 68 139

THE BUDDHIST STATUES AND PICTURES IN A ZEN MONASTERY ................................................................................................. 147 ENDNOTES 157

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Manual of Zen Buddhism

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EDITOR'S FOREWORD T

SECOND EDITION

AISETZ Teltaro Suzuki, D. itt., Professor of Buddhist philosophy in the Otani Un versity, Kyoto, was born in 1870. He is probably now he greatest living authority on Buddhist philosophy, and is ce ainly the greatest authority on Zen Buddhism. His major works in English on the subject of Buddhism number a dozen or ore, and of his works in Japanese as yet unknown to th West there are at least eighteen. He is, moreover, as a c ronological bibliography of books on Zen in English clearly sh ws, the pioneer teacher of the subject outside Japan, for e cept for Kaiten Nukariya's Religion of the Samurai (Luzac a d Co., 1913) nothing WaS known of Zen as a living experienc save to the readers of The Eastern Buddhist (1921-1939), until the publication of Essaysin Zen Buddhism (Volume I) in 1927. Dr. Suzuki writes with authority. No only has he studied original works in Sanskrit, Pali, Chinese and apanese, but he has an upto-date knowledge of Western tho ght in German and French as well as in the English which he s eaks and writes so fluently. He is, moreover, more than a schol r; he is a Buddhist. Though not a priest of any Buddhist se he is honoured in every temple in Japan, for his knowledge f spiritual things, as all who have sat at his feet bear witness, is direct and profou nd. When he speaks of the higher stages of c nsciousness he speaks as a man who dwells therein, and the i pression he makes on those who enter the fringes of his mind is hat of a man who seeks for the intellectual symbols wherewi h to describe a state of awareness which lies indeed "beyo the intellect".

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To those unable to sit at the feet ofthe Master his writings must be a substitute. All hese, however, were Out of print in England by 1940, and all r maining stocks in Japan were destroyed in the fire which consumed three-quarters of Tokyo in 1945. When, therefore, I reached Japan in 1946, I arranged with the author for the Bud hist Society, London--my wife and myself as its nominees--to b gin the publication of his Collected Works, reprinting the old favourites, and printing as fast as possible translations of the many new works which the Professor, selfimmured in his house at Kyoto, had written during the war. This undertaking, however, was beyond the powers of the Buddhist Society, nd we therefore secured the assistance of Rider and Co., wh , backed by the vast resources of the House of Hutchinson, ca honour the needs of such a considerable task. Of Zen itself I nee say nothing here, but the increasing sale of books on the sub] ct, such as The Spirit of Zen by Alan Watts (Murray), and the eries of original translations of Chinese Zen Scriptures and oth r works published by the Buddhist Society prove that the in erest of the West is rising rapidly. Zen, however, is a subje t extremely easy to misunderstand, and it is therefore importa t that the words of a qualified Master should come readily to ha d.

President ofthe Bu dhist Society, London 1948

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Man al of Zen Buddhism

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EDITOR'S NOTE TO SECOND EDITION

LL references to the Author's Essays in Zen Buddhism, Series One and Two, and to his Introduction to Zen Buddhism, are to the second edition of these works, publ shed in liThe Complete Works of D. T. Suzuki."

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PREFACE TO FIRST EDITION

and has vari stu mo tho he pa too

N Introduction to Zen Buddhism (published 1934), an my utline of Zen teaching is sketched, and in The Training of he Zen Monk (1934) a description of the Meditation Hall its life is given. To complete a triptych the present Manual been compiled. The object is to inform the reader of the us literary materials relating to the monastery life. Foreign ents often express their desire to know about what the Zen k reads before the Buddha in his daily service, where his ghts move in his leisure hours, and what objects of worship as in the different quarters of his institution. This work will Iy, it is hoped, satisfy their desire. Those who find my Essays bulky or too elaborate may prefer these smaller works on

DAI ETZTEITAROSUZUKI Kyo a August 1935

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GATHASAND PRAYE

ATHA is a Sanskrit term meaning liver e" or "hymn". In Buddhist literature it is used to desig ate the versified portion of the sutras. Chinese scholars ave adopted this word for their Versified compositions, whi h are known as chieh, an abbreviation of chieh-t'o, or as ch h-sang, which is the combination of the Sanskrit and the Ch nese. The gathas collected here are not exclusively those of t e Zen sect; some belong to general Buddhism.

GATHAS AND PRAYERS


I

ON OPENING THE SUTRA


The Dharma incomparably profound and exqu Is rarely met with, even in hundreds of thous kalpas; We are now permitted to see it, to listen to hold it; May we truly understand the meaning 0 words! II site nds of millions of it, to accept and the Tathagata's

CONFESSION
All the evil karma ever committed by me since of old, On account of greed, anger, and folly, which h ve no beginning,

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I

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my body, me uth, nd I now make full 0 pen con So m

FOL
1take I take Itake Itake 1 take Ita ke I ha I ha refuge in the 8 uddt1 ;

retu.c1E!' in the D har


. • •h ei eI

refu.ge i n th~ Sa ngh refuge I n the B uddh refuge in the ahar retu.c1E!' in the Sa ngh fin lshed taking r~t fin lshe d taking ref 11'1,a fin lshe d ta king rsfu

b 'II hon ou red one: purity; h arrnon icUSi life.

Hower in numera ble bel 8"; re, I How r inel(ha ustib Ie t -e How How r hn measu ra ble t e r incompa rable th B

ve them.:
\lOW to

e ilrtingiIJ is h

w to master them; h ts, I\lOW to aea in It,

Wep repre nting tne body -0 perle Iv endowed wit h II kaya s the greu nd of hi s

ns

re the holy sartra he Tat n;jl~ta r who is • W (1 has the Dha rma.a d hatu as the ~ upa

0201

F~~~
I

To him nee. M n ire sting himself

to him.

8 ddt1 a nters into us an d


bing iii dad to US, W@ d pende on the Buddha'

e now prostrate

THE TEACH ING 0

mit e~lo;J a II that is gcod, A d to e p one's though t p rf!-T is is th te ach ing of a II the Budd has,

VJJ
THEGATHA site t kings; .i3 re i m rm an ant, u bj ~ct to bi rth a nd death; ANENCE£:

to birth and deat , is a bli ssfu I era nq u Ility. VIIJ


LAUSE SU
oratl n to] Kwan leo n~ to the 8 uddh a I

A3

oratl

the B ddha we are relat

(I-

(I10F~~~

De:pe d in on ttl i!!! udd ha, tha Dharma, i1 nd I Ni ss ibl wh icll is 1 ete rna t eve
(] m @fil@ments.

"om-

our he u,Sht'S a re on kwa n our t oug hts .a re on Kwan z:eo from tl1 e Mi"d.

IX

OCCASION OF FEEDJ
G~OSTS

pity i ng one, ready t

ian Ado

0 CI

tier. tier.

02(110F~~~

Adora i on to Rif i~ tf1e Tat nagata;


Adora ion to Ka molO the Tat hagata;

Adora i on to 0 Nam u om Ito b Toniy to. Omir" ubomt

itoll the Tath.agata. totogyatoya,

mi. bigy.ara e l, bigyara 0 gya min I. no '&h rt: a ri,

By th pu rtf th e sat I~ abod

supernat d, and th i ndo; of 1: d and a b of da

ra I power of th is Dh ran i the fo oil I beings oil Ganga. We pray t at they sh nd on t he Ir greed; th they sha II ness a nd be born n t bli5i rther ttl at tdiking raf W! in the n the d eslre for '!tLl me e nl" he rea lization of It. 111 merit ttl
we offer to the s pirit

ne

irit ua I bel ngs, we rna e th I~ offe i you a I. whit h e pray will fill the of you r k nd will parta k~ of it,

t nis me rltoriou~ de d we pray eu r pare nts, w he ha do"e a II


nOS!! wI'1o oil re

e repay uld for

still ali contin ue rou s I iv~$ for ever. wh il~ thos

'INW'rN.

r~[Jlt-e:tI']jJ(I~-II'i-

10

.....*:-. '- ~-

..

n the land of
bl iss, We pray th.at all recipient'i of the beings ~uffe r1 ng I
ngs in the trip rid who .are

nefaction, tog e evd paths

with those e menee and

tormented

w tth ttl

s of ea Iamftie"S,

av repe"t of a II
they may.a II born in the

tkeir sins and be cl an be re leased from t land of purity. We pray to 0111the t he ten q Ll3 rters.

II thel r SOn!'5, '50 h Ie of ra nsrn igrati on a

I the Bod., is.a virtue of t ni~

Matl apraj ria-para m preva i li"g. ., ot


Budd h ahood,

·M hasattvas in hJ ure. and to run Iversa Ily

a II bei ngs sha I e ua IIV attain

x
By the Bhi~hus all

The myrtle form u la

Su
CIt€'

I'll

.a has been ret

WI'1 ieh is now de-d -

to

I ttle Nagas an

protacto rs of the D arm ,

An d also to .a II the oly sse are gua rd i.a ns of thMayall be ing-s in $utreri ng the elgnt t ne afftictio ns I Mayall ba ings in h@ t iple mid wno an! fourfc Id benefact io the by art icipate in the May ttl estate conti u I pros pe rlty a ctivtties stopped I

II its warl ike

2010 F~~

'INW'rN.

r~~jJ(I~-II'i-

time, the ra n fall seas na b IV. aI'Id the tion sbarln ge'!i with a d th 5 without much

fro m d istu r-

a·Ma ha-s:attva s

Xl

. be in gs might t"e rnaliz:ation

02(110F~~~
I

u ..... *:-. '- ..~-

DHARANIS

ch,J e of dw Su

RO P FtL s p~.1 i Y

n.c

the dhara n i has n

li!giti

Zen.

hat It han
0

rtheless "rept In

its

IIV

t he ge e- I d1aracterjstics of Cnin dynasty w en the J(I pa ne se

Ch in i3I .aI nd i ported .1 th@y tou nd it then Shingon el ment!i of h i ew Zen. In Ct1 ina t hrive ve ry ng but ft· traces in Zen.

Dha rani. ttl ord ina rily

holder", a (en s:idere d aglta I powe r In mea n i ng. hen it is rc u n(ed, wtl stever re.iJdy to in erfere w t e s pi ntua I effect .awav from

tl is dtl r, ito l'Iold the Ct1 in ese ts "that which ho

co ve-y~ is ih, gen era I


r

are gwen.
tion. They

invocation an ap t ion is to fr gbte n a of these u


saying.

of invocations .1n the h~her powe e wi I spir~. That to be judged obje

excl

,and he p actively 0

E DHARANIS J REMOVI NG DI S

TER

Ador"ati on to a II the

ddh s I

at

knows no ob'5-tructio s Thus: Oml Khya khy va hi h ah i (s paak, speak) I Hum huml JIJ.a I.a jv.a la prajva I.a p a ala ( la e, bla:ze)I Tistl'1 a tlstha (up, u pI SUi Stri (1)!

Sphata (bu m. bu rst] One who i5 q u le seen I To the g Iorio us one.


J

COM PASS JONATE


Adorati on to the Tri I

Adorati on to Avaloki vara th e great corncass 10 a e on Om, to t he one who Having .d dorad h imr necked one known 1:1 svara I mea n,.,.he comp let I g t an~nG, tt is pure, tt i'.; t at wh rna ke~ a II be ings viet us a d I eanses tne- pat h of exi te nee
Thus:

Om. the seer, the

a Ha ri thf!

Mahabod

defilem The earth, the ea rth I


It is t ha hea rt.

All. all! Defilement,

DO. do th ~ work I Hold fast, hold fast I ren Hold on, hold 0" II h lon,

iet rl

(I-

(11 F~~~
I

14

.....*:-. '- ~-

..

r, haarl
A j o;prings p in mel Spe k ~peak I Directing I

Hul
Sar

,t,...hol mia, hulu, hulu,


r

nilel

.Saral si ,!iiril SUnJr suru I Be wa kened be awa kened I awa ken d. have awa kened , ercifu I on ,b lu e- necked one! .a rin g ona ,to tha joyou s, h aill e succes lone, hail I e great '5 cce,.,.sful on e. t1 aill

e on e W
@

has ana ined m aste ry i

ipli ne,

il!

blue-n cksd one, ha i II e boar-f ced one, h.aill

h a lio., ''5 head a nd fa 00, haIII o hold-&a wea PO" i" nis (I nd ha i I
o holds a wi1!!@1 in his hod. h ill e one W 0 holds a lot~§; in his ha d. h.a II

e blue~n eked fa r~C3IJ~ one, h III Ing he bene cient (I ns rete rred to i 4'Na rnah, ' h aill ratio n to he Triple 'rrea sure I va 10k Ite~ara I
ttl !!s@ I p rs 1 be suceassfu II is magic Iformu la, ha ii'

t"-

D aran i

gi nning

HI
DHA I OF TH E vicro RIOU BU DH ~CRO N

02(110F~~~

ssed One

Nam!!ly:

Om! Cle nse [us]. ea n$€! [LIS , 0 one wh One wn . being in pcssessjo of all--pe light is ure in nis wlf.. natu re e Iear1wd five p Baptize

ls a Iways imp
ing• a II·iII mi

ia II ting

the darkn ss

the

oftne

an
he i~a'S pu o on e W 0 is- as pu e as t he vi orjcus BiI.I d ha-erewn I d witt1 a t OU5.a nd ray of light I r [tha @nt ra world11 aramjtasl

• aU

inal h ls

e nl igl'rte n
victo rious

be- @\I'@r

mindl o one W 0 is pure ing ernpc o Vajr3 rbh a wh holds; the sjra I Let m let th of .all be i s too be Ii e V.ajra I

ike

jr.a I

Ui

..... *:-. '- ~W


(I

..

o one o one
me be

who is.i!

is in possession of a n lutely pure fro m all t:h soled by aU tl1 e Tathagat


is empo'W@f"@d with t h

I utely pu re body
p ths of e){i5te nee I

I nsolin&
POW!! r

W0

(] all t e

Tathag.a Be enl ig en 1i,gl1te H.av@ th eve r e nll

o one o one
I-I.a ill

s! tened, be en IIgheened, ed I m enlig.hte ne dr ., ave t:h hte ne d. have the m ever e


0 is; ~

er en Iighte ned,

pu re I.,.a mort t he ho Ids. a great seaI e

ugl'1going way I wered wit" the

power w ich emanates from t:h!! he

0201

II

~~~

THESUTRAS

read in Z@n a r@the Shin&'fO (Prajn.1 a ra the Kwa nn ongyo (Sa manta m kha-

i historically s i.e nifica nt, but be i nc. di icu tt little studied nOWoldflYS by followe of rrnatic n Se€: the .author's work'.io 0 ( ra mgama) r.; not so neglected a p thougl'1ts. (I nd was. stud ied very
hi n
5

ttl e Kongokyo (Vajracched ika). The rtest is read on almost a II oeeasi ens The

t an in Japan. The re a re

'5-0

me more sutras

(Vaj rasa
rnant],

h 01 r cq d l. t h

te

(p(.aj nap r.am .:ngU§h, xce

h which Zen students will do we I to I.,ted, for exa mp le. the Ko.,go~amm Ikyo engaku kyo (Sutra of P-errect EnIig ten(Vi malaklrtj-s utra], and the Han n kyo '= of them have been translated into rna wh lch I~difficlJ It to ohtli n now.
THESUTAAS

EN
Wnen1S practice are the he dhi a S a dh s

NSLATION OFTHE SHlNGYO

a Ay~ 10k ltesva ra was ~ng.aged in the


ere
l ~ nd a

t e de p P rajna p.a fa mlta. ne peres ived t nat


these he saw in their se If- natu

to

be em

l' ..... *:-. '- ..~~ Sariputra, form is here em 0 t nat wnjch is form is em pti nes ,
Th@ sa me can be said
'01'1

is no otha r tha n emptine'5.s,

of

Sf!

, and

sdcu sness,

~0 Sariptlt rap a II thi ngs ne rn t key a rf! not born, th@V a ta i nted, they are not immacu I 1: not decrease, Tnerefore, 0 form. no sensat io", no tt1 ou n@"S5;no eyf!, H @ar, nose, ton

colou r, ta §;1~. touch. obj ects:


to22 no DhatiIJ of co nsclou s
f!:ttinctic n of old .age and d

no ana I.,me nt la nd] no re


alta i nrnent, I" the m i., d depending (]n the Pr.ajna pOI and, going beyond th e pe Njrva na. All the Budd has depe., ding on t ne Praj na paril
f!n ligt1tf! nrnent,

uture,

erfuct
is- the

~Therefore, one ought to kn great Ma ntra m, the M ant ra Mantra rn, the p~@rlass Ma ntr p.a in; it i'S trot h be eau se it is n proc la Imed in the Prayna p.a ra pa rasa ..-.gate, bod nip svah a II ( other s hore, landed at t ha oth r

ighe-st in& .all


ntram

02(110F~~

At that time Mujin i]~ B 1'1 is; fight '11'1 Ider,

is seat, a nc:l. boil ling


Ided, towa rei 5 the

Budd" a., a."d said t


The Budd ha s;:,id of kotis of hearing of
I!!: m

, for what rease I'll is

is K

singleness
released, EVen when

mind

whe n tho'le OU$.a nds of myria.d s II k4 ds of .a n noV.a nces, III u ef his name with he r hls voice and be

man,

cple are tossed up and his na me th~ will

Kw;:,nzeen B satw, 5p i rttua I po er of down in theget into oil sh

is 'If@n i3I single: person es U a II the people will

KWi!lnzl!!:on.

Whe n, aga in a rna the name of Kwan

an i j u r'Y, if he will utte r wor or the stic k th a.t is

02(1 OF~~

20

'-

..;}.._ ~.Ire n to pieces and

ag.ai

a rna n, w h

her

Lli tty 0 r

inn

in c a In or neld

nacles, he s su will eoe aU tne se brek n to p ie

ent. fi ds h imse If ttering t e name of


a"d be

theusa nd c IIicC0'5 ded wpasse s,

are fUled
precio us
n!!! of the
0 nly

com
witl1

, have n fea r;

i@t

them they will

follV let . a"d they


rom it.

r whk:h ls ofnim.

Muj n n i, of sue magni ude is his so;ings. Til refore, I t a II be ing!;

02(110F~~~

male c h-ild.
Kw.i3 nzeo
E!lOSaBu•
.d nd

ret

her wo

ip and make
.d

she will h

mode ch i Id

d with
ill hava on

liss and w lsdom. If 'She

sire a fema Ie

graeefu I in Iaatu res .and possession of acterlstks (of nob Ie woman hood 1. d becau ~ of ving pia need t n root of merit the c h-ild I I be loved and ed by aU bei gs- 0 Mujinni, su en is he power of

., d

ma ke offen ngs to I( s unfaih"gly from ttl is.


ujin n i, if there

the narne ot Kwa nzao n Bosatsu. 0 ho hcld~

t e names of all the Bodhi

ttvas equ al in sand'S: of the rings of food


what very

do you

great?

; Very

gre t. i "deed. Wo rid- heneu


ls another rit 50 ma n; if he ould he Id the

tsu even for a

p ravious ne 1. a nd will not be @x hu nd r~d - h eusa nds of my ria d'S of hold the name of Kwan zeon 80

while an ake offe'ing~ atta ined by tf1 is on i fultv equal to


ustad
!!Vo@

n to

i-; of k.a Ipao;. IJ ga In sueh

One.

ow does ha pre xt~ t of h 'Skilful

am

the Dh.a rrna to all b@in


no:;?

Wh.at

is the

osatsu: 0 good man, if there are


rf!

to be saved by his assurni ng a

ts u will rnanife!it 1'1 ims.e tf in the

h I~ assu ml ng a PratyekabLlddhaire!it hi rnss If in the form of a


p

V h I~ assumi I'IIga Sr.avaka~fortrl. the s tf in the form of a S rava ka and

V h I~ assuming a Brahma-form. the tf in the form of (I Brahma and

is. assuming a Sakrend ra-form, the


1'1 im

in the form of a Sa krendra and

.a.

nis; assum 1"8 an tsva ra-form, the If in the to rm (If an Isvara and

is;assu ming a Ma hesva ra-form, he crrn of a Ma hesvara and p reaeh

his- assuming a C hakravs rt I., -form, self in the 10rm of a Chakrava rti I'll

re to be saved by nis assu ill man ifest nimSi@lf in ttl

i ng a Vaisra ana-fe rm tl'1e

fo rm ol a

.d

i5rav.i3 DO!

;jJ

nd

h m the Dharma.
s are to be saved by hi

assu ming

he form

f.a

Provine

ch let the- Bosat~u will m

a previ e I d1 iet and praa ch them t


re to be saved by his .aYi

ife~t t1 im~el in the- for DI'1 arma -

of

u wi n ma nife~ nim$elf i them the Dna rma,

re to be saved by hi§; as

u will ma nlfert hi rrr.;.e If I them the Dna rma,


H bein

tt1eB

re to be -sarJed by hi§; ass ing a -;tate fflcer's u will rna n tf5t tl Im~elf I the 10rm 0 .a statethem the Dna rma,

re

to be savee by h is

ass m ing a Bra


In the for

III manifest hi mse If to ttl them the Dna rma,


re to be saved by h ls M

ming.a

Bhi sh u-form,

ra

• or an Upa.,;.a or an U sika~form. ka-, e Bos..ats;uwill imself i" the form of a B kshu, or a B iksh u ru, an r an trpas i ka• .a nd prea ch

re to be saved by h .....ass m In8 a fem le fo rm t1 ousehokler. or a lay-d i iple, or a st e -cfficer,


the- Bos.at!i u will I"Il.iI D if@it ims@H in th n d preach them the C h.ar a,
form of

ra
uch

24

.....*:-. '- ~-

..

If bein~ a
form, the

e saved by is assu m.ng a you


u

n- or a m ai
of
i1

a maiden a

will m.ilnife ach them t

himsi!!!1f in t

e fo

yout

Dha rma,

be saved
rva-, Asura,

hi'!i. a ssu m noS Ga ruda-,


rrn, the B
!!

t
Dharma,

he

Kw.3 nzeon u refl.l~ed t a ece pt it. IN h to nim: Ve era Ie SIf, Pfay a pt ttl is 0 ut

id us

all,

for M~jin n Bo

for tl1 e De as,

Kinnar

Manust1yas

and ethers,

passion fo r .a I t n@ 10u r cl.a sas of baings


tsu a

he p sente
and t ddh.a).
@

Mal'! u5.hya . a nu shva and othe rs, pted the necnaee, and d Id Ing it into th e one to h ka mu nib (Sa kyam uni
to the sh ri

othe

of T.a he but u (P rabh uta

tsu wt1
r, visits in

the PO'S'5-eS or of su ch a wi'5@ th is S ha world,

possasslon

of @xq u is it@ rea son is he sen of the

ras a ns'W@red Kwal'!zee 'H e is always rters, H is. u i\l'er_;a vows I


n. for age

u isite faat

b yond eenc ption, he ha 5

as and rna
r his name

vai.,

Iv. they

If an en mv wi hlng to arm a man p shes njm d great fi e. let h 5 the ht dwell (I n t power of
th!! fie pit wil b@ t ran ormsd int a pond.

'-

..;}.._ ~.0

Or if drifting in tne vast

be -s,wa IIowed
t

the N:ilg.a s, f~shes. 0 er of Kwa n non, an

ought dwell

0n

row,", t1im.
rled down by an annen, and he

rom the top. of Mo Lin Sumeru a m , let his t nought dw lion the p
ay in the air like tha s n,

Or i pursued by wicked pe rseas a mou ta in, let t1is tho~8ht well on the p not nair on nlm will be inj red. Or if surreu nded by.a n ar of enerrues the ,each of whom w tth a ~word In h him. let his t nougi'lt dwell "the powe
@n@ ies wi IIc n@ rls h
i3I

on the Vajra r f KINa., no n, and


I
0;

corn ass lonata

he rt. d his life at the tf1 e power [;e be broke n to

Or if pe rsecuted bV a tyra n plae of e :w:ecutiO", let h


nnn, and the sxacuti
C

s.
Or if a ma n should fi nd hi se If impri5CI n d n eneh ained with
his h nds a nd feet rna nad an d futte ,I is thought dw@1I he wi II b~ re ase d from the

on t e pow~ r of Kwa nn 0
shac les.

.and

m is going to be: do @ to .a m.an no Lis herbs, let h i!!i tho ught dw

ns of magic

n the

po-wer

Kwa non, and the curse w I .-eve rt to th


start d,

e from whom it

po

by wild ;jJ wnoSi@ sha rp tee h aW'Sa re to be dread ed, let his t eug dweU 0" the prof in all d iractions, wan no n, a nd th!!y will quickly ru a
a man is surrounded

;jJ

nd

a man 1"-'attacked by ve no reathing poisonou-s.gas ready to ower of Kwa n non, a nd ttl!!V


hriekin.g.

snakes; and s rplons him, let h i'5- thou itt the


him

ne n th und e r-de IJd~bu rst witn


ai lstones or pou ring ra in in to

of lightn in&. a
ent thought dwell n tha ill i nc tlme dear aw

ower of Kwannon and the storm

v.

a ealarn ity fa Us(I n bein~ and th y a bla pain, [let t ham resort toll( n . h the mvsterlou s paINer of w· uble.."in ttl e world.
wan no n
0

wno, b~ing ~n ow!!d ,will save tI'I ~ m om all


n

i'5. the ~s.sof of mir isciplined in kne wlecl.g~ .3 nd skilf I the ten qua reers there 1"-'not a

u lou S

pOW'e'r!i,

wide

Iv

ns, .a nd in a II th ce where he d

land s s not

anifest nimself. he vane Lis evil paths of exlsten h as he 110:;, evil pirit-i, ea'Stlycrestu res, etc., a nd the pa ns a sing from bl rt h, d age, isease, a nd death --they will all by deg es be an" ih ilate .
Kw.an non lsI t he one IN ha vi~'IN§;

rid in truth, fre

efile tnent, wittl knowledge e:rte din m passien; tl e is to be always pra d

ar, and full of 10

a nd a Iways ado

(I-

2010 F~~
I

II

B-o-ob

PUr spotless light and, Ii e the su n, dispels i5d m, and also s ubvarts hi!!! isastro us; Ii:! d ; h a Il-illl! minat ing ligt1t lis tl1-e world.

of ~nd

dy 0 love he keeps: u nde r ntrollike t hu nde rkl; t1 tho~8ht of compa ion re.,;emble~.a g is wl1 ich a ra in of ttl e D arma comes dow

neld at CO~ n wtth case against him at a military camp. let his tnought d a nnon, an d all his en m i@ will beat s

ost eKCl ~site voice, a voice t nat Sill rve U f Bra hma, rhe vc ic-e tl1-e ocean -one t
it:@'S of the world. Fm

ttl is reason i@t

(l

ur ttl

n hm.

r cI1-errsh tnoughts of gh pu("@' nd holy an d is a Ily a r~g!! .a , ,g r f, death, .3 nd d lsaste


1'1 ev

and

ctor in

ss io , dind Iike the ocaa n okls in hi ms@tf an ues, For this: reason h ls to be- adored.

e J ij i Bosatst.ll@.rc
Budd ha SOl id: Worl d ith no smaII a I1i(I LI Kwa rueon sosetsu. s d-escri bed--ttle life

10u

POWE

on ou rad One, th t of merit who I In whicn nis lif of one who en rs, m.a n ifu.sts hi saff in all direct io

standing ar@ truly n to hls f perfect eel with

the Budd ha fin is.hed prea hi ng th I~ d1 apte ne a II the people in the sam bly. a moU"ti

(I- (110F~~

'INW'rN.r~~jJ(I~-II'i-

.,t

HI

o ORDI
1. Thus I hay€time t e udd h staved at th e grove of J I., th kingdom of witn l,2S0 g at Btli U"S.. When
A.t 01'1 ~

pi nd ka' s Gard n il'l I; her

al
,h

the

World·" onou

entered the g
Having fin lsh tl is own place, a I'll

ne rose from Buddtl

.iI b

his

I@ u bheti, who the asse bly, bare hi'i right sho Ide r, set is light kn

th e ground.

~pe

U Ily

fold ing his

nds ad d res

a t hu s:
at d in e, in ease d m 1'I.a or t ne Sup r me nlig
the Tat h gata ructs tha so

"It is wond ~

eve r ra se t h

ire would they a ide i" it


under centro I ~

d good tenment,

men

now
gtlts

now wo uld hey


SU

ep t

ne ir tt1 0

The

e uddtl aid:

Tatnagata

We II ttl i ks er;

id, indeed.

'S-you sa ,the

ueh of a II ne

as,

(I

d so

02(110F~~~

iO

..... *:-. '- ~-

..

instruC't&the m
In
C".d'5f!

good m

!!!

Sup ~me E" ligh


she uld th us. k@o@ p

ill tell you. des for the n it. they

said Mah asartvas 'SI'I I) lei t hu kl nd~ of being$ ueh a moi5tU re-born, t e mira with out form.

b!! in.gs. im ema ncip.a1:~d. th ema ncipated, W thought of an eg 8c d h isattva. 4,


i,

t nus

e.asu ra

re ar
Y. Su

• a pe

A.g.a

she uld not be ch


c ha rish the idea

i.,. Su btl

i. wl1 n a

narity he is not 10 r W5. to

ne

c he rlsh the ldea SubtuJti. a Bodtl tt\la ra tneri&hing any id (I of 10 m, W y? Wl1 n (I c ha rity with out eris hi G an id@i3I fo beyond concepti n. Sub uti.

QlIality,J;t'

without practises rit will be you have

t he co neepnon of space
~No. WorkJ~" uno rad 0 ' len nat." the conce p ion of space exte nd 1"8 t. or orth, 0 a v 0 r be W?"

~Su bt',uti. can y u ha


towards the
'50 ut

•0rw

02(110F~~~
I I

ed One, Ic nnot."

"Su b nut,
ch ar~

50

it

is

. hout n, Subh

ittl tha m@ it ot:a B he rlsh i ng Y idea

isattva W 0 praetises form; it is be~ nd o Id cherts on Iy that

thegata
n ired a Id rho no red Ona, h . Why? Aeee rd ing -ferm,"
ha said is nat t

bodV-fo not a b

the T

be recogn i ed :ah!!r .a h g,fIta, a b v-form ls

existenc

When

Tatnaga

is reco

Su bhut i, All that ls perce" d that ized.~ h@ Budd ha "Worldnou red 0 ,if baings d state me'S, WoQ Llld t ey have a rue fa ith in

hear su

tl1emt'
Do nat t I that w.ay. In the last after the p ssing of t Tath.agata there may ving pr.act I ed rules morality a nd, being merit na p en to t1 a of thew ate ments a tnra t it:h in them Sue h bai , you rnu know, are h allJepanted thei r ot of . not on tv under one, • fou r. r five e udd as, but lady unde tho usa nd s of asa kl'1yeyas of Buddt1 as h ve they p "ted thei r erit ot a I kin ds, Th wno h ring ttl !!s@ aternents n .0 ne t ught of PLI fa ith, huti, a re a I known to ta, an recogn ire by him having.a uired sueh o Subhutb

and rou

thosew two,thr of myri


root of

02(1 OF~~
I

!iIl

..... ~*:-. '-

..

an im meas.ura ble a mount (If


beings .iI re free from the idea 'SouI; t ney a re free from the . e t kat of a no-d ha rma, Why? mi nd-sth e .•eea of a form, th a a bel ng or a sou I. Iftt1 ey cher h srtaeh ed to a n ego, a person, a c ha rish tn@ id@a of a no-d ha a, person . .3 bei rig, or a soul, Th e a dna rma, nor t hat of a n Tathagilta a !ways prea ches t h "5: teaching is to be- lik@n@d u Mide, m uch more a no-d ha rrn "

rit. Wny

Beca use
rson,
i1

these
j

g, or a

a as we

s from
thsir

erson. eyare
being, or
h@V:iln:!!

If t"ey

re, do n harma, F r t njs re 0 you Bni sbus, kn raft, EnOl d ha r

7, "Sub" uti, wnat do you th in? a 5 th e Ta hagata su p r!!m@ @nligltt@nment? Ha h someth g about would preac h7
II

Su bhuti sa id: "World· no neu teaching of the Bud d ha, t ne r@ is the T.athagata would preac h. preaches 1"-' ot to be a d he-red 0, n it i5 neither a dharma nor a neall wi 5@' m@n bf!1c n.c to th {.a sams kara J. an d yet they .3 re

no fixed d hy? aeca se the do nor is tt t be preach harma. 'H w is it 50

cause
-dc ing

8, "54..1 btl utl, what do you t t housa nd chi lio[Os I"fl5, wit" t e v@n pre give th em all away for cha rl ,wall Id n obta ins be gre.atr

ni

th ree

~Why? aeea use t he Ir mertt 1"-' h mete rize not bei 118 merit- Therefore, h Tat ha a

rnerit

(I-

(I10F~~~

as being great. If a,gain fu u r lines in th is sutra, p be superior to the one j Budd" as and t ha ir su sutra SLlbh Lrti. what is; not the te adllng of the
g, "5 ubh uti,

the
achas about it to Oth

f'5,"-

ar i,

will

st me I'IIbon ed Beca ...


r@m@ en I i& own as the ddha, Srota p fru it of Srot patti '7De@s

a I the

wnn do yo th ink?

wis;e~ 'I have obta ined t

Subhub sa id: "No. Wo d -hc I'IIOUred B!!ca use wh i If! Srota pa n a rnaans ·@n no entering he re. He is; [a world of] 10 rm, scu n

nter

"Su b nut i, wnat do you


wis;e, 'I have obta ine d t Subhub sa id: "No. Wo B!!ca use wh ile Sa k ri d once', there is re.ally no
II

GeS

ea lied a s.a krid agamln,

'&oin.c~ nd-c ing he . and

"Su b nut i, what do you wis;e~ 'I h.ave obta ined t


Subhub sa id: "No. Wo d -hc I'IIOUred
B!!ca use wnile Ana,ca mi means 'not- oming' t @f@ no

n ot--comi ng .3 nd thereto
i'SU

he is ca lI~d n An aga : II

b nut i, what do YO'" t

h ave obta ined Arhatsh i ? I'

fl Su bhutl

neured One, a to be Cd lied Arl'til . If, inks in tnis wise i ·1 h ve obt ined ho nou red O"e, an @ i'50 attac ned to an @g ,.a pI:!! Arh:ats" ip,' th is being" or a sou I. the Buddha say-; th t I a atta ined Am nasa rna d I.ai that I am forem ost of t nose ats who are libe d from evil t ne fore most of desires, World -hcn 0 e, I cherish no suc h t ought at I have ana i fled A rh orld -hcnou red One, [ I d id,l yo LI would not te II me: ' btl. a re one who enjo the Ii of no n-resistance.' Ju b eau e Sub h uti is "at at (III attach d to t his Iih!, .,!!: i'50 sa id
said;
4,

No,

Because t n~foE!! is;

reslstance." 10.

Th e Bu dd ha sai

Whe n the Tath.aga he t1 ave a n alta in m


~No, World -honou

cie ntlv with


Dharma?~'
@

0 ipan ka

did

did nat. Ttl I:!! .atha& T

wh i Ie- wit h

Dipa r.ka ra Buddh.a

ainme nt wh.ateve r th
a set any

~Su bnuti, wt1at d


Budd ha-lan din a IT

e, e doe'S: not.
~Why? B!!:cause to .array• .3 nd thereto r Su bniUti. .a II the e pu roet nought, TI1
Bu dha-land

II

in array is n t to

kn wn.as; setting it in arra ,Th~


is ttv ~Ma ha sattvas sheu Id

re.

lei h us ro

ot ehe nstl (I ny ttl ough dwell i on form; the,,! shou Id n he ish :any t nought dwe Iii on und, odeu r, taste. touc , n q a Iitv; they she Llici che 'sh tho ght-; dwelling on not n I., ate er, Subh uti. it is II ke u to a n rna n

ual in size to Mount S meru;

(It

sa id: I'V@ry b rgeo i nd tI'I e Bu dd ha teache s a large body"


11. I'S btl uti, r@ga rd i ng ths sa

d honoured 0 ne. W that t a wh ic h is no-bod

7' ls

are as al'lY Ga ng.3 river-; .3'S Are no the sa ndll_; of a II these Suhhut said: i'Consl ny rivers I a good d1ilioe riverscf1 arity
I'V@ry

eo G.a n.g.iIr SUppOS@ th r@ nd . what do you thi k? e many7"

manYr inda

moo

must be s:aid to 5 of all those Ga ess: how much mo If h@f@ is a good ma ubh uti, I will tru Iv :iI'50k u no womal'l who, ti IIir..s .a II e wo ds in the th ree tho Lis srns-a II the wo rids as a ny as h 'S-.a ndll_; of thell_;e Ga , Uses them all fth the seven prec:io wou Id not t his ma rit b
II_;

e rl.,g

ueh Ga ngas a

Su bhut s;aid; liVery la rge i ndee


SOlid to Subhuti: 4'If even to ur I in ~'S from much la rger tha n the 12. ~ are pre Oe\las, d1aitya high ain, 5u btl uti, wh!! f"@'lfEr d'led, th is place will A".;urall_;, etc., as jf tt how much more a pe ubh uti, you shou k:I k n fore most. and mort
n or .a good wo n

ell it to otI'Ie rs,

r @v@nlou r hnes it by aII beings lnclu g ddha's ow., sh rln 1"11 hold an d recite C 01 p@rson .a c hi@'it@'5. @ 1.11 deed. Wh erever

02(1 OF~~
II

'-

..;}.._ ~.• t"e pi ace is


be
nt, I' a: ~World~ hone ured u Id we hold it?-

s if the Budd ha or a

Yen

.i3 ble

di

ipk! of h i

13.

i i liT" is sutra wi u will teach i Ita and

be ea lIed t ne Vaj raold it. The- raason isr g of the BLiddha. herefe re tt ls called

k? Is there a.,yt:h ing Sub uti sai the

to

e
preach

ured One. there is


S.II

noth ng abo t wh i d1 tf1

uti, w at do you ? Are he re rna y ea rtkles of d List in ree th usand c nil c mSi?~1

~Su
dust are part ther

"0

se ma ny partie les of herefor t" at tney a rs called


rkJ is no-world and

at do you by t e thirty two 1'1\21 rk


uti,

~Su

ta

to

be recognized

ra ro iz@d by ha th irty-two rna rks, the t irty-two arks are told by th ~ a nd the refo to t he d1irty~two a gco ma n or a good wema n who

0210F~~~

lofler1

- s away

ni

(I

r h r lives a-s.rna ny as ttl e sands So gai ned d Cie§. not exceed that ne 0, tha of fou r li.,es from th is '5iut a, pre ehes

, if thare e- a man w no 1i5t@ning to th is s cq ui s a believing he-a h ~ will the n have a true idea 0 t i rigS This: o .s to be k own as tl av 11'18ach lewd a most won e u I v lJe. CI Id·tl oneu dOer wnat is knewn as a true ide j no- de a. is ca IIe:d a true ide a,

n Ing to ttl is surra, h sign ificatio n. a nd, filled rh it'l.ld@, SOl th is 0 tha Bud d hOI ~ I'Won derfu I, in !!! i U red Or.. th t the Budd h.a teaches Lis 1: his: e sense, C h a uera has never been heard by ve of wis om eq uired i" my past lives. Wo

bh uti. II ste

rk:l~tlone u ed
b tin tn@ ag a be i rlg5 W
u rstand, a

It. rstand, a d to tlold t


ne,

bi p
.0

Wny? n, of 01 is tlo-id ea ea [of a


g'S-

d IfficlJ It 10 r me sutra to wh icl'1 I to c me,. n the next fiv!!! hu nd red 0 r en.ng to this: sutra a re a bl~ t d to hold ~tthey will inde ed be Beta se they will have no idea of n ing, r of a sou I. For whn r@ason? T e I.of e 01. t he ide a of a pe rson, a bei , a being, or a sou IJ. For what

n.s

is, not

nave

udd has

free from all kin ds of ideas, ..


Su bh uti, "It is: juo;t as YOLI $ay.

whe. 11'-' i en ed nor istu r


n, Why?

bh m ita is n -ffrst P.ara mita an d therefore it ls ca I m Ita. Su b uti, he Pa ra m Ita of bu millty (patien e) Is $;3 d by

to t hj~ sut ra 1'-'neither fr d. you s hou Id know n.m as i, it is ta ught by t ke Tath.agata

ths Tatl1.a
tha P.i3~

0-

body wa'&

Pa ra mita of numil ity, an tnerefo re it is il ity. Wny? 5u b nut i, a nc:iE!! tly, whe n my S by ths King of Ka Ii nga, I ad neit her the
idea of a p~rsnn, nor the
@di

of a being, I, W hV? When at th at ti my body wa~ r limb. joint afte r [c I.,t, . I t1 ad the Idea

a person,

0r

of

;(II

being
di

UrWili wou kJ have been

kened in me.

in my past five hund r~d irth's.• INa"§; a ., d du nng t nose times I t1 d n.e hher the t of a person, "or that of a being, nor that

vo~ st101J Id.

"Said to Bodhisa

ave, they are ng. If a thougl'rt d-welis 0 n nyt ni"g. th is is g. Tn@refuf@, the EhJdd ha aaches t nat a

detach 1"8 yo re for t ne su preme en lig ts wit hout dwelling on fo heut dwelling en SOu nd, ateve r t noughts. you may

r.;.etf from a II
ten ment. "'0 U • you should odo ur, taste.

Su btuJti. t e

practtse charity by d Iling 0 n form. praeeses (narity Is to ben It a II bei"8~. as th.at dill id aas dir@ nc-id beings, SLlbh uti. the Tat h ua the .0., e who spea ks
as, an d a,cai n ala is the one at I~ real. the

as tney a re, the one who


o does not spsa k eq uivoca

oes not spea k

rma atta I ned bV the Tat


Dha rma
nor f na ityr ch i like u e tlootl, S4.I bh uti, if a Bod lski n.c .a thought wh ich we 115 on the I) a person who enters th d.ark.nes'S. he eu Id pratt I~ d1arlty wit no t cherisning a

sees noth n.g If he

on , he sees all ki ds of forms ilh.lmined • if the r!!! are G d rnen dind good wo come he h old and r cite th is sutra, they rs co,gnI ed by the Tat gata wittl his e uddtl a know th ey wi I all rnatu rs i m asu rable a nd inn u me ble 15. Su huti, if there a good ma n or .a go d wou lei I the first pa rt the d sa crtfice as ny s the sands of he Ga~. and again in the of ths d V sacriflca as ny bod ias ot his or he as t th e Ga • and a.sain i the latter 1Mrt of the day rna ny b les of h is. or rs as ttl e sa nd".; of the a nga up ttl e U8h tl u ndred-ttlou san s of kotis ot ka Ipas; dind if t ~r@wer@ .a nether who I is:t~n sutra w u Id accept it h a believi ng hea rt, til me r ' wou lei quire wo~ Id r exceed that of t he to me r. merit of ene no \YOU Id copy. hold,
II

av

und it fm ethe
i'SU

I
ill

bhu , to su m up, here is; In th I".; sutra rable, a"d

mass

i"CS who wo h~y wou kI a II nized him . .a nd acq ire merit which ls un su rabie, in n u mem ble, nd loco mpre he n".;jb le, known be ea J1"Ifi"C e suprem e e nli,ghte n t:t1!! T.a hagata, ·Why Su btl uti, those who desi d oct r in s a re attached o t he idea of an ego, a persc ble to hea r, nold, lear , ret-

we re

40

.....::" '-

..

. Su btl uti, wherewr th is surra is • includi DC. D~v.iJS and ASiU ras, will place wi II haw to be known as a
rsh ip

wh@r@ the r floweri, and bu mince Me,


;iI

nd oba iY DC@,

re some good me I'll a nd good worne

I'll

k~ ir h olding an d raclt ing th is s utra, revio evil karma to r the re asen of wh it h the e -I paths of e>:lste nee; but because of in th present Iire. wf1 atever evil ka rm a ir pr@ - us lives will be thE!:rebv d@stroy@dr to a in the SU pre me en lighte n ment.

~Su bt'uJt a'S


hyeyoil lpas I saw B ddh myriad".; n 'Served t em

rem
ago I

my past lives inn... e rable asa mkm

s as
yuta".; II. an

Dipa nka roil Bu dd ha, .and .at that time eighty-feu r h u ndred, t housa nds of e offerings to them .a nd respeetfu Ily of them was passe d by me,

d red] yea rs, there have been p~ople a rn th I".; sutra. the merit t hey t n us ana i n [ ou I lallation], for w ne n tni~ is compared with th ma it I ha e arts nsd by s!!rvi nc. all the 8 udd has, the latter wi I n undredth pa 11 of the former. no. not d re n millionth pa rt, No, It is indeed

Ie

analogy,

detail, cherish

good me n an d good women in the ars W 0 t1 ok:!. recite, an d learn th I".; sutra, a n tne r by I cannot begin to en umerate i I'll • tho e who Ii5t@n to it wou Id lose their min ds, dcu ts, an not bel ieve at a II how beyo nd ens n is e 'S-Ig Ifica nee of th is ".; t ra and how .a 1".;0 u m re ne I'll ion th rewa rds a rs, tEl]

1 • Tn@ Budd ha SCI id t a Ie lands, the Tath a

h uti: IoOf .d II be in,gs i t

OS!!!!

nn u mer-

k"ows well aII the r men a I tra its. teachas that .a II th s m@ they are knowr. to
past

.a re beyond g

rasp, and thougnts

~ABa In,

Subh uti.

th

ant. B@[ausi!! a man

~ri~h ing 1: he tho u,Sh

Dharma is; eve., and it is tailed su p i5.@'5 @v@rytni n.c that s an ego . a person. a b i

tl atta I.,s the 'S-upre d is no-geed, and • • s..J bh utl, what d


the th irty~~ mar

IIghten me nt. su bh
re it is known as g
think? Can a man 5

a great rna nJ jI'"


is. Th@ Tath agat:i is

e Budd ha said to S

j,
@

If the Tathagata Cakravartin IM!.a T


t

dd ha:

u derstand ttl e tea ch ng


b
S!!!@ n

~Wo rld~ hene the Budd ha, the T

asl

bV tha th irtyOne utte

red th is- ga

form 'Sees me, By ph, And Gil nn ot S!!!@

e "See ks me, Th is on
.,!!!

athagata.'

.Ill

.....~*:-. '-

..

r ethers? [:h ness


@

rna in ing un

~All compo'Sj h .1'185 (sa 'S!<rlta) Are like a d a • a ptlant sm, a bu


Ar@ lik!! a d@ The are thu

mp and a flash of I htnjng:


be reg.a

JV
THE

harma to
ui-I<e as s be~n 51 iffk u It t writ Ing. Ma hava n or me V.i3j nta in ing died ch i hnical t he text sutras, ct: hedi
1'1 e

lSi

esse ntia I aeh i ng (If Z n. Iy by Zi!!! n ph lasophers. rms in corn nation wit a as not been SiO pc pu Ia r or for iI'Ista nee, Pu nd ari a, ,

ne

ahaman, a are discu he topic

rms may e:ICpla ned he re: ·8 I tl and d ea h II sa ra i" S nsb"jt) a I ys sta ds eentraste to II Ni rva n M. na is t @ h igh@'5t t th a nd tM! norm of xist@ne@ wile

from one

cned to
it is
;iI

form

f immo

i'Min
mind

su bj

lette .
ttU!

ind iv du I objects de p a m f tha Buddhi

.t is tl'1e uttim

p~VCho logi

'5-

rni nd. 0 r ordina ry & that ha its "seffII~u'Sthat

e Dl'1arma If. It also

at dlscrtrnin u ttiplicitie'S 0

tl1 is. rse mination no

ogs to t usatlc n ~~Ible.

.'5

a of Solit de. wh icl'1


side

les. Inde d. IN ithout

I'hab -en !!rgyl' {] r "rna

in the

alayavij n na" or aI

s no pc

02(110F~~~
I

fl

itse If. It is a !together passive and re in 5 pa rtku la rizjng :ilgency touches it. Tne appe ran is a great rnyste ry wI1 icl1 is not 0 be solve by sornethi ng to ba accepted sim Iv as s urn. is a sudden" . .according to Asv.agh ha. To u nd ersta nd wnat th is sudd n ness mea ~no bla wi!idom ~ (aryi31jn.ana I. II t OIl§. a man $udden awa kening of d lscrl mi n io n ha'S n The fa ct I~ ~Implv that it is a wa ned, and el(p ressjcn po inti ng to so rne111 g else. i

is .al of

Whe n the Alava~ijn.a n.a or th aII-conse con s;idere d a stere-hcu se, or better. a a wh i eh ill! the Tat nagata 5 issue it is ea lied "r
Th@Ga rbha is the womb.

Ord Inarily,

a II eu r cogn itive outwa rdfy ina world of rei become d !!:@pty in'lfOlvf!d in it freed om w~ all intri nsically p an noyed on a II -s.ides, To tu rn P'5-yc:hologica Ily be ClIIIed a t rey

a pp sraeus is; -vity. and 10 r so that w fa ssess, and away fro I sion II or II place in ou r in rna§! con 51:: iousn ss, Th is i 5 ct em p iriea I ps;ych ological fact be eJCpa in con seieu sness, tt take-s. place n the dee est boeing, T ne erigi na I San skrrt is p

is rea

cesses

Fu rthe r, Ma hsmati, th O'i@ who afra id of 5 H@ t ke d i!icrim in atilon of birt!'. and de at", se e to

irv;jl na,

ot

2(110F~~

at birtn and death and

i an a are not to ai g that all thi

ine tnat Njrva

t:t1!! n
Min

of b

iIon that the reo is .a wo utsi d@ wnat nd. Ma ha mati, J!:oon rei ng themselves; a I h s nd death,

r, M ah amati, according '[:

part. present, and futu

Be

p I~-minded,

lf~natlJ re and t ne ttl am andla ode evolve wne n rhe Ala

02(110F~~~

46

.....*:-. '- ~-

..

fl

d ua Iisbc vi

el<iSle ee where they re and di'5.E!pp.il nLe, ch ns h in,g the idea t i:l"d 5U bje t d is-c r in arlen as to Th@ rNore, a arnati, ou s hou Id d iscip I i in seH-real" li n],

gn ize i
at a II t ings; are

ei"8 a d non- b eoyou

XXIV
i, let

the !od., is

is. me:llnt collection


ege-s ...bsta originated function objects

by
an

.a 5 t he t!Y~.
that takes

By

reason
begi

since

d't~~ an

Ag.;Iin
mach i n~, -

ri."

the

ijn ana]
ng

gO@§

on rolling

t ra n-smigra on

carry
e dea

va rietie~
(IS

of a

bedles

like the about

demo

Vetala
con m ing
t ese

Ma" amatl,

.iI

understand i

02(110F~~~

is (ailed

egelessne ss of

by ha egc'@ ness of th ings? It a s, Dh.atu'S:. nd Ayat.3 nas are

fa I d rserim I ation. Malta mati, d e-s,titute of an

d rscr m nation, imag Ine wise. h wever. do not, id ot t ha Citta. [th ree] SIJ.a h b

aha mati, w hsn

he B

ttv.a rMa h sattva h as

oil

good

nd ing a'Sregard the 5 ne ss of ingo;. before long a in the fl rst '5t ge l th Bod h lsa nood I, whe n he n of tf1 e Whe n a defin ite t the stages [of will ex rlen ce joy. and. t e sea Ie, W II reach the nintt1

• and [tina Iy t ne tenth stage


seated n the great Jewel hro e" wh leh i in the sha pe of a

pala nown as "Great lotu s oil d is adorned wit va (US rts of j!! @k..and pea rk.; he will h n acq u ire an d com lete a WCI rid of M.aV.3-natLire: d ed by Bodt1 is as of he ame d'la cter a nd anointed

02(10F~~~

4, ..... ..
'-

*~:-.
j

Iike t ne so n of t1e Cak rava


com ing from :ilil he Bu dd ha stage of EJodhis ahood, rea lization. .a nd come ;iI T.a freed om of the ha rma k.ay

by the ha I"Ids of -11,g0 be ana in th no ble t hagats @ n OW@d wit


Ian ds, h i!!!

ddt1as e 1:iI'5t '&elf.


erf@[1

• beca Lise of his: in-§; o the egoles.,;ne-s..,; th ngs, Tnis:. aha mat I. what is of a the egOieos,os,fle"5,os, of a I t nings, a nd in tf1 is you and ether Bod i artvaMat1asartvas sho ld
WE!:

II !!]@

IJI

At that time. Ma a mati the the 8le5ise tI One: Now tl1e B

nisattviJ Ma hasa

sa

his to f the

Tathag.ata~g.1 rbh in the s utr s, an d VE! r V it: is des as by natu re brig and pu rs a'S: prima IV u n.,;pott ~ wittl the d1irty 0 rna rks of excellen hid den i the eve ry being like ge m of 8 r at value, dirty ga rment, n'lf@lop~d i the gar
Dhatu~. and Ayat nas, and s il ed wittJ e dirt of ree

foiIV. an d fa Ise i agi natic n. 0" e to be eterna • perrna fle"


nat ttl is Tathag.at

nile it is d scribed b t h a uspicio


same
Of,

as the ego;u b ta ught in the sys, ems of t he t1ilosop h unqua lifi ad, om n i rnperish
The slessed One
not d1e same as ne ego ta the Tathagata'!f aeh is th plied: NO,

~g.1 rbha ta ght by th nee ta ugh by the p

ahamatl. my Tatha t1t by the p niloso pt1


Tathi18~t -,g.a rbh a i
-Iirnit, N'

th

Matl amatl, that unborn. u nqu ali

t he Tathagata~.
teach the don rin

ffort; th u Ily-E nl i.g n poi nti"8 t the Tath ta-ga rb asid e th ir ft!.alr w @ n '[:h~y !it!!:

ones,
make
{1

the

also wi'5.h, Ma ha mati, resent an tutu re w n ego [i gin In8 it t


rt

of the emselves to ttl id ea of amatl, It I~ like a potter


So

a mass of cI
by his own rna nu
ter, and th read, M ha ati. th at

of o"e

oless nes of th Ings hi ation by rious ski


ann!! of tn@ T SS, and like a

s, )Cpre$~ion e h ilO5O ptl e


m

nd svnonym~. doctri ns of
ing of the T

;as tha toil"

isclosad

inging to
lien into an ci patio n is; up r@I'J'M! @n Iigh

nm@ nt.

'S

who .a re Ar ats and Iine of the T hagata ~

ittl tne

olessnas

an

xxxv

2(110F~~~

'50

..... *:-. , ~-

..

800 isattva·Ma hasattva :ilgain

S;jJ

id

ut the attal nme nt of se Iftl noes not belen g to the pat h

es as] be-ing a nd non-being.

a nd not- bot hn e9_O,e:<lstence

ith

e fal§;~ imagination.

nor wit h

rna nifests. itse If a", the truth

bV degre

es

th ~ stages

of

of Tath.agata hood;

beca us of t n@ {] ( will P rfo rm l works in i

Wh i

u nattendad

by .a ny '5:tri'lling,

.orlds Ii ke a gem rclle-ct:ing a

va ri

of colo rs: one peJ"Cf!i'lt!!s now l signs uation

And
indivi

of

lse in rea 1m of wha 1'5 see


Bodtli attva·M

one rea lite'S t he co LII'"ie an d

has
eo

If, an d ttl ereby I .and ottl er led to survey t njngs from the
rad by marks of ind iv id ua lity th e fa lse im.agi nati on, an d Itgtlten ment and ena b Ie a II

.and

po int f vie-w ,g neraf UK:kIV


to adli

a II the ir virtu es,


e.
til
well done. M.ahamatil

e eca use

and

of you r eernpas-

-t of rna ny people, for the

(I-

(I10F~~~

~. 51 tl ap pi ness of m any people, 10 r t e of mdiny peopla, bot" of Cf!1 ial bejng Mal1.a mati. you prese nt yo urse b fore raq uest, Th@refore, Ma ha mat i, r to r I will tell you. A$suredlvr said Mal'1amati ,gave aar to tn@ D 1@55@d One, The 8les~d 0 ne sa Id t nis; to him: an d the simple- mi nd ad, not kno s@en of Mind its!! If. cling to tha objects. ding 10 the notions of be i othe rness, bottl ness; a nd nct-b existence, etern tty and nen-etern s@1f-substanee 'sva b hava], wh idl based on h abit-e nergy, they a re a Ma .a matt ing ttlat t u itudin gad non bn ss, e r s tl avi da di

n,

and

~I.,
ew us n in iste ce .a n

g tl1

ttl e 5ip ings are sa Mal1.a mati. it is I ike a mi rage in t:t1!!y Wl!!r@ real. T"!!y are imdI,Ci !!d sa by the animal th irrty from the heat of the seas 1'1, ukI rna er the knCl~ ng d1at the springs; .a re ttl neal IUusio an imal5i do not rea lize that the sa me way. Maham:ati, the igno wit" th e i r mi nd s im p ressed by va rlou sand

Inds; in a

non

02(110F~~~
I

'5l

.....~*:-. '-

..

Mat1 amatir it is Ii ke t city of t an unwitt@d tak for a raal city, t hough it is n sppea rs in es nee owing
to thei r artaeh

ne

ne

'50

in

e t to t .a: dtV prese din seed from beginni Ie ti t hus neither e>t:isterrt nor non-ex i5ten. n th Mat1 amatl, c ngi ng to. t he memo.ry ( na I 'Spec ula'bon s nd dOd: rine-s since begin n ng I ss t i f.a51 to ideas uch a s o nanass and cth m s, ba nc. .a nd n being" and th ir tho Lights are not at .a ncar abou what is;s of Mlnd-onfy. Mat1 amatl, it i5. Ii ki!!! a rna n, who, drea ceu ntrv \1'.3 rio 'ily filled with wo me n, cars, pedest r ns, vi llages, town.,;., ha manstens,

l: Indeed, he is; not. Blesse

TI1-e BIe'&'5-ed
simpl a-mi nda toward'i the t he Mind it'Se of ens ness an who a rf! b itt@ n by erm n hi Iosophers, do not recog .a re like .a dream, a nd are ott1 arness, of being and n s on n by ttl e i ttl e s v W'S; es and ru i ; t h

gnerant and indi

ing-s see the nOD

Mah amatl. it is like th P::! pa lnte r s ca n neithe r de p ion nor elevation a'Simag t ne same wa , Ma ha mati, the roe may people broug t up in the ha bit~energy, t ion ba s;~d on he ph ilo-sop hers' erronec idea'S of onen .,;..,;. d eths mess, or both an t ney may brin t ne m~lves and ethers t

pee

n~

hold t ne dOd: rin of"


t!!,gory

rtn
U

a nd non- bei ng..

ey [a

ag.a in st 1

spa rt

and effeet, by t ~ up
be ke

re to Ilowe~ of the

d vie ws

eing, assertki n

·eyed on es wt1

d ietad to by the ldeas of


in the

nd-whee I wh leh
is i :agine d

such ch:aracter

the wise. I t he sa e man ne r. Mah ha fa lien to ttl e erroneou s views in th rise of all be~ s [th

Mah mati. It is lik th e pea nee of fu r r .a I c stal g@ tha n waterbe U~ of

ttl ose
crvsta I gem 5, and t"e ig 0 rant '5 run ah~r thi!! m. Ma h mat i, Y iU@ no bbles, t hev are net ge m , no r a e hey notheir b ng"5o comp rehe ed [b ne pa rty]

'-

..

-;

and

ended

the same
d by the

atio ns will

ove-d
XXXVJI

by

re fo ur ki" tis of 0 ya" a . What.a re


hyan.a pract ised b th Ii!: _ nora nt, (2) e exa mination of ea n ,(3) the object. and (4J t e oh an a of the

Wha is meant by the perceivi"g r.at:t~riz@d adow and and is imp ...re, ard ;(IS just 50
ho startl ng from t em uc[t!"S5iv!!1y

t he eessatjc n wh

hya na practised

e th re a rc no the "

Dhya na doE!:Vot@d the mination racnsed by th ose hOI I avlng gone th ing~. ind ividua rand genera Ilty,

s a s self. othe r a"


r

bot. wh

@@dto @xamin@ nd f low up the speets of the ego I sness of th Ings a hood This is ttl e Dhya a devoted
r

it"

a re

Dna na wit h T~tnat~ for its obje n rec gn ize'5. nat] the d iscnrn ination of the t snes is mer imagi natie n, an d that where elf i the rea ity ot such ness (yatha b huta lthe ri nation. call it th e Ohy.a na wit h Tathata

Wnat

na of the Tath.agi!ta? Wh@n [t e of Tathagata hood a nd a bid ing rizes se If~ real aation attained 'II If. for tl1 e sa ke of all be ings to t pi ish t i ncom r!!"@ns iblf! works, I caII it t of t he atha ata s, Th refcre. it i§; said: e exami" at ien of meani"g, t
rant, the Dhya na wit" Tathata f

a of the Tathagata,

in t e exerei ,sees tl1e form of the sun or t hi nc. looking i k@ a lot us, 0 r tha u nd@rworkl. r
5

.fire, e .

a ppe ra n to tne way of tl1 e ph i 10'&0 phe row hi do into t @ state of Srava ka hood, into t f the p tyek buddh a . 3re O'SSed a ilion in h i31§; wi ejr sl1i is a state of imag • confo rmity with Tnh.ata prasen I come toge1 her from all th e r Ing hands w-.II stroke the hea d

de a nd there

toll nt

les and

th is b "efacto

'56

..... *:-. '- ~-

..

At tne ti

-sa atad of em nc.p.atio"r


!! Tilt h

sked the chrnent

ta, Arnatr

racterlst 5 of eu r chment rom rt,


w!!11the

en atta h me nt and d ad'! meat, w~ sha II an". conce rn I n the m. an Siha no II c ned t words accord in to wh ieh we gras p

existence d@"Stmy 0 of our w assembll

attachm nt to the we shall

and in ccorda net! with air naad ua listie. n .on of b~.n.g a d non a II th Ing IN htch are IIke dream Iso from he fa Ise djfoCnm nation of
5

,.a nd free ng in the nd Maya, birth and

-n

id the Blessed 0., e: Well said, lNe II sa id, II to ma then, M ..ha I"I\i3t an d refl@ct well i ell you.

a a mati the Bod hlsattvaha sattva: sa icI: d One; a nd gave ea r to the BI€'''-'''-'ed e. 0.,
th us: Ma ha matt to the e>t:istence
rneas ura

Ie is

nee, t nere are the de dl idu.alityr to causation, to ted iscrimination of birth c ssatlon a nd nc-cessati d ., e-vsh ide, of 5.amskrita is!: i mination it!;e If• a nd to rnent to the d is-crimi - h t ne ph ilosop"ers a re t @ trip I@v@hide an d th

to u nde rsta nd p-seated attach th~ notion af bain and no-bi rth, to t n, to the dis;crimi nd Asa mskrita, g~s. Tn@re is ttl at a rising from e ation of being a de pendent and
one ve hide, wni

all 1: hing the h word-s. For

to

the ent

0.,

at.
are ttl e dee p-sea t eir d iscrim in arion s ["e ished by the igno in ed. Te nacl ous Iy alta in.g tnemse t\I~'S ra nt a nd '5imple~m Ind ed go on eve r di'S-Cri orms, whic h, witn ttl ei own t" read of d i
h l"I'l@'ot,!!nw rap not on

the
ers.an are

Iv

thernsa

N!!!S

but

a med with the thread; a d th us th ~'i a re ed to the .,enens of :< lste nee and no al 1 Ma n(l mati. there (I no Sig"fo 1'1 e re h l"I'l@'ot datachrnent, or II th ings a re to b olitu de whe re the r~ i no ellJOlvi 0 ng

r te nacl u s;ly xistence, l8~t


deep-s atad ding

(I-

(I10F~~~

* , .. :-. '5' .....~-

he n the @xi5t@nce.a nd n In these

ageless n
e wh ict1

bei g an non-b res It ng he refrom deep-

nde-mood to be due to igns, [the Bod hj~attvaJ c e nte ss where Mi"d-cn Iy is, a " [the n d@r1ies the djsc rimin:ati n of a ingr a nd the deep-sea ed a 111 being ~O. the ra a is in all ted attach rnent or of d eh

here .3 re three attach me ora nt and s;im ple~m ind ed th us the re is desi re wt-. by joy .a nd grf!f!d; ckisel uecessien of bi rths in th ~ aths of existence for al d [to greed, ange r rand th is a ch I'Il@ nt,. no 'Signs wi II be t or of no -atta c:h me nt,

s de e They

d1 is ana c
fivel be Ing

'lvl!!e n in icat ive

of

v
N KYO tOR SURANGAM A UT
the titter

nts, The between e in ten


d bv PiiI ramiti in 70S, a d th is i the on!!

(I-

2010 F~~

II

'INW'rN. r~[Jlt~tI']jJ(I~-II'i-

th e Zen and also by the sh ingon, The rea on wi'lV - is


the 5hingon is; because it contains tha d la an d a mant ram ca ned ~Sitata p l.a), t ha racnatl on of wh ich, wh iI@pract is ng i~ s posed to help the Yogin. as the BLiddh 0;
.d

d god'S im from th e intru""lon of the evil spirits, 81,1 the gen theught as 10Ilowed in tn is; sutra is en rather . It w.as; quite natural that all tha co to t he zen schoct, The terms used he som I··e~ pecia lIy t hess describing the Mi he sutr is; s one of the later M ah aya na works de p d in Ind - It h igh Iv a bstru sa su bjects, Be low is; a s ps s of it.

1, T e sutra opens wit h An and a' os. adve nt 1,1 re an enc lied Mata nga who, by her magic: eh ar e rices nj da, The Buddh.a, S@!! ing tnis IN ith his su @ at u ral s nj uo;ri to save him and bri ng him ba c to tI'I ~ D Lid Is tho rougt'dy pen ite nr and wi~h es to be fu ed in the art of centre IIing th e mi"d, ne Budd na h tall spiritual d i scipl in@must g.rc IN out h t mu eh tea rn ing has no practtca I va lue one's re IIglo~s eKPerienee I~ concern e no g lea m in&. but no Sa rnadh j to sta nd aga j st
J

a,

of.a

2,

e reasc n wny we go th rough the ete rna I nd s ufte rills i nei dent to it is ou r ign of birth .a nd death, th.at is. bacauss
en in the mid'St of ca LisaI nexus wh i ch

nd he
is; rid

(LIlar objects.
lnd -assa nee is vari ous Iy cha racts riza a somet n&

I,

mvsterioLis.

rnyste rioLlsiy

bright,

i ILl in ing,

• dea r as a jewel. etc, It is not to be

nhl ed with

t e• ur

60

.....*:-. '- ~-

..

em p irica I mi nd, for it


tion, An anda is as ksd to th is Mi d-e sanee, But, .a

rimina-

his mind

moves along
'5iJt I",factory
'5U

the Ii ne

an",wer, bje ct to birth and

u r relati e:.:p rlence, he pu rsues obje ive eve n th; he n letts with

a hicl'1 are
give

to

try to find ths Mind experiences po~~ible, eann of a w ca n not demonst rate real ity intelltge nee. It is; not ere, B~t evident from the fact t at the ey mi nd ttl in ks, Only it is t d i5.c0V@ idea, 0 bj~ctive or 'iLl b 've; for' we talk of a tree or a n, of a vi hand. all these obje nd d10ugh
t ra nspa t rue and original and

3, Even tne Bodhis ra nt [sse nee

up tl'1is
find ivid ua

teriousfy
ings, He

ans of hi he e ssen we, the ea rna


a

iscerning there is and the

peso;ible Ol'lly whel'l th

has no ~x~rtenc i eo a thou.gnt. 5a in til the M n @riousIv brig t. 0 ur bod a ght of in c nne ;On with it,

.at~ning or falSie, ings and


on ought wait our

dealings

yand
mi nd will retain its
0

moving away from thi the lNO rid s in the te n

tlile not make all t tt1etip

of a hair.

(I- 2(1 0 F[)ft~

'INW'rN.

r~~jJ(I~-II'i-

S, M ius ri is. M.anjus ; n@ is bso lot .i3'5 he is; h be as e ned nor to be egated, II ass rtion 5 a n bsolute anti ,.a nd th is th e 0 ' ina lIy illu m i na n.g Min -5'Se • eased aU eene itio ns tha make p ttl- world of t el, we lea rn, and

is; n@itk~r to egatien 5 sta n no ot har ttl an

tn

th is E:-ssence,

nses are t ni" k,


ge

be 10ngo; to.a rkl cpposlte . be to the of'igina I b right and il u ml ning c nee, Nor can cnbe to it liSp 'r for t . a lse prssupsatlon

tha exi'51:@nee it is .an attri b ean a ke a ny state more ne Essence- It i indepe vet cannot spea k of it.a absc I te Em pti ness s nyata. ~,,;IbleIn It.

su bsta nee of

of which we

not

ep!!n dent

d for th ls ve ry

wcrkJ i nel ud in the mi d is iv isibk! in ates). s i>t: Pra sha (en ra nee l. twelve and hteen Dhat u {ingdo I. lh aII (om wt1 en ton d itions are t ured, a"d dj appear w "they cease, All ttl ke: place il uSIv@tv in the me for th ind-~-ssence, bides as u ness bright. able - I" s Esse"oo of mingr neit ha r er dyi ng no r xpla Inable by

thought.
ha i~ in itsetf tho rough 1 ts 10m la hoi s: 10m I

pe

(I- 2(1 0 F~~

'INW'rN.r~~jJ(I~-II'i-

fl

r • R u pa m s ",yata, sunyateva
Esse ce wnich is t

tt,oOug hts rsspn 'Sf! to th ir infi n it@1y also t the i( r . I n §;pit~ of a rid Itip licltie~,
nee

nlliance.o

Tath;jJg.dta~ga rbh and disposrtions va riad d !!gr@!!!'S 0 it'!i be ing involve i the E~~ence in It If ernpt i ness, all of w

ill usio • A c m inatic n of

he 5@V!!r.a cond it I

Lice the owledg~. But me combi nati n miUS't take pia iI urn inati"8 Essence, wh ich -

: Wh@ n the Tath:agau--g.a rbh a i itse 1f"SO U ["@ Ow i~ it P ~5ible that we h 'oj th is wor d of in'.;, • a nd a II other compo"-'rte ms wn le te co st nt chan ge s and tra nsforrnatio s

Linde rstan ding t h of tne pu lity of t1 e E"-,,,-,enc: For by purtty 1"-'n s on Iv po i ble by esta b Ii j g a dua r dility. T n@ E 5!!!nee i'5. nalther i t @ world n conea the r it ouUicie the -world. Theref th e q Lie on .a diU Imic inte rpretat I n of real which

istic r of ion. , is

02(110F~~~

irreleva

n.t \Nnen a pp lied to tl'le nat

:iltion ttl the world. h s remarkable statement: The T.ath ous tv bright a nd ilium inating as th be Id ent lfied nor not to be Id

.........rr.ICI,rI

world

1; it is at once rhis an d net-th

rs,

atta, a c iti:te n of Srava'Sti, on ~ mo ni rand feu nd tl1ere a face with th , He thought h rs ow n hea d disappe red
. Th is sto ry is use d to illustrats the t relati\l'~ k.nowtedge which rises; fr m t and object. A~ we ell ng to it a 5 navi g a of tepsvtu rviness comes to exten right and ch arming fa[@ is posses. hen w~ realize the fact by reflecti Nn n I ng afte r u nrealities.
A
DOl nda W3

nts to k now now to

int not ran

ma nsio . whic h he is told to be his;own. He ls of t he k wherewit h he ca n open t he e Buddl1 saeh es nim i" th rs way, There are entr:a nee, beth of wh ich b!!!i n.g co be pra sed co njoi ntly. The one is; Sa mat

ssesslon
d The hods to
f.

t
pie

Vipa,,-,y n . Samatha
lanen".

me-a nos. "tra nq~ iIIirnt 10

By

Vi

desire

ha the world of forms is sh ut (I LIt 0 t at a n a pproach los.pre pa red for the rea I e of e n.lighte n me"t. When on e' s mi and d i5tr.act ion, it is no fit o rgan ana is meant that the Yogin is; fi 0 en Ilgnte n ment, to be firmly d ete

reg.a rds tl1e sou

of he evil passjo s

to asss rt therns.e Iv sit

ne Tathagata

1:3:. Whe: n t his; SCI rce ls p~net rated entra nee Is effect d t the in ner 'Sa
senses
t

nrc u.gh the

(I

re merge
;i

one - Let the P

a pe netratio
ca 51! with K MM will the

udi

a nd the effaced; t nat is to tailed ~perfect i

80 satsu.

place an e>: nfy hears b

sma lis, .a nd f@@ Is, II t e ba rriers be he Sen 50ry fu are removed. an t ere ls a pe interfu-sio n betwe en d1e m; ea V jns na ttl e n hJ n . n forthe erhe Th@ 8 udd ha te 115. h u a to mil«!: the what they hear, T ey II s.ay that the

st ruck again. an d t

ev

aIn '5ay that t


e be

hea r; and that wh n

n ceases

ri

in t ne

make-s.on e come t
six Vijnan

as

o make rt sometni ng 'S


thO§!!!

t hem

artk ulariz i nc. agents ea led sa n now re e:w:lsts, or ther it

ne

pen· ught

ne of

nca there is nsither sa mskr asams rita (u n reated); thev are like- ava c fI tl alluc;i at Ion. hen you attem pt to n Ife mea n of what is e rren aeus, you mak bot" u

In t n@ true fs

any

there,
15. Th
Budd h the n rna k@'5 rna of '50

~xperie nee of p Kwan n amo g t hem ~s regs rded comes from th a ud itory sen se as tl is
up to he en lig t!!n!!d "State of conse io sness a

tv rela

th eir

Buddh s, and ident- shim

wt1 ere

is now love incarna . sut at H IN Itt1 aII be ings in t e six ne k oW'S aU ttl ei r in ne r el ings ards the Imt!!! of tn@ uddha, it1i'Self a nywhere hi~

ions

tnus any

hi m. Tne who Ie con

ot of much avail in th case Clf Ama nda, W

as ls
the

02(110F~~~

66

',_~"_

magjca Ieh rm of a co urtesa


grave-5t n t:e5. I n is most ne ded '. do ing a with t beings. he imp ulse

t he des re
fu IIV y wh ich

e of Sam:ild ki the leh is Sil (mora I p reee ptJ _ e sexu dil mpu Is@, the im pu to ta ke t ingo;not belonging eat m at Whe these Impu lses a kept "5; CC ssreally p raerise m ditati ; an d it is Pr.ajna that Ie-a S one to e rfect in erfus ion of aII the ix Vij n i'i

the pract

na hundr d days, at the end be .a bla t r!!:.a liz@. Srota pOI nn ion of more tha n " ligl'1ten rnent an d ich be ings un d@rg '5@Yer d! the n tI'I ~ cause are II'll s a re t n ~orrn Ime var~ie'3. of e'IJ I sp Irit rm , Thev. l'1owever, come ba ck to the h urna d. The-r@ a r@ being who!:

of

s all t hes me nta I d istu rban cq u Ires a state of tra nqu ill" n 5 jU. i entity th rough hi

'\.._tf. ~~

&1
no
• in

His

S@

r!!n@ tv

rE

just one e".; death is. pia is emancipa 20. But thl trained wit h ilc".;oph I ally

accepts the

exper en ces an
u nda
;i

nding

inty itions t f the Ess!! n

haw a car.
the tra ling 0 be g ady

he

ill have no more c t1 iloso p ers, Along w-0., of ipa sya na is

6' " -;

FRO T HeHIN

ZEN

~ m.a ss of atu reo to ~ ca lle-d !!SP!!C la Ily en be ause of its style n t~ rrnjnol , Until the time H ui ne Il8 (Ye no in a anese) a d hts imm ed iate d iscipl s, the not m ueh 'fu r as r e nlry e~p ressie I'1iS t lsss S;pe!:r: lea 0 n l@n from as time en t on th ere grew u-l u (go ku in J apanesel r s. "gatha" poems. and ot:I'I er rictlv s king, the Vu-lu or the ch i cha raetensncs of colloq u i al xpress:ic ns wh ich ure of Ch na. As; 1on8 as; zen are n appeal to on abst raeti ., is too ina ne for the mi d of a
.1

f Ft [.

la

ltv

EO b ri@flv Sp!!ak ing


r ~Ent a nc e real z:atio sr: riptu I tea i ng. True N tu re lch why it oe s n only. The n is; "Entra by Conduct By ~E.,t ra of the spir f BudtI h is W@ then tI'I e same i n rfe st it~el i
I :~

e by Reason" and ce by Rea~.,· we by tne (I id of the d@@p fait h in the e 1t\B"-',The reaso n ove rwrapping of

02(1 OF~~

rna n, aban do ning


enes'5. of tho LIght

is neith~r self no r one essence, a nd this beli~f and eve r moves away then be a slave to word..." 10 r he I...,In th e Reaso" ~ If, f e from co nceptu al s!!:r@n@ .a nd not-a i ng. Ttl is is ca II!!d

r acts in wt1 it h all


1. To know how to

nt

..How

to

ra q u it@ hatred"?

H@ wno

se in t e path 0; hcu Id tI'I in k hu s when he ha-s; o t


d

rse

me et to worry over ills


LI nd 1: ion

'th in.g5 .a ("@ '5.U of causat ion is: a ma n, he will be kes the best U5e of d",

han

compla in, hat may !'a ppen to @d by a h ighar ached, Wh ~n this: in accord with the l1i:ltred and tu rns rt
II

moo n

CI r

Path. Th is is ca II!!d

10

.....*:-. '- ~-

..

2, By ~being o bed iel'l (.at rna nlin wh;jJt~'lte ka rm ait condit lens: results ot pravio he nou r, ete., thi'5 is

arma II S bl!!! s a re i

to

: There is- no self tl1e int@rplay of

mv

e p easu re a 'S i3I ion, If I


he LItCO

uffer a rs also

the

f ing j a ece pt th e Ita rma as it b ngs to Mind It5eIf knows n tthe


U'5.@

what is t ha n t n@

reason of eausaee n ffe my P ka rm a is e>lhausted, e r suit I a

@d wit:tl fortuna, deeds which by hen the force of .a in or I~.


lat me the

or th e other;

pleas ure [and pain


with the
karma",

ase, Tne wi nd of

ill n

i Iently in ha rmony
.ng obed i@ nt to

Patn.

Th@ afo r

3, By t not craving ( world, in et~rnal 00 thing cr another, ich


u ndersta nd the truth an d

th is: M en of the rywh@re to one e wise howev~ r

abide sere nely in ttl e u ne .a [00 rda nca with the a'INS t here is; n oth ing de ira bl to '5e k me rit of brightness t ere "'-'urelv TI1 is triple world wh re stay a he U5@ on fire; all t h h!i a by'S
know'S what a cq uajnted peace ls. aecaus h wittl t

mi nds y moves about in


rs nt. Their

&'5 are empty and here the re is the


erit of

dark ness.

etl1-er too long is like a ffers, nd no body rea Ily


wis;
a re thorou.g hly

that .a:nythi n.c, Says the 5 tra: that

nis trut • t ney .a ever tta ehe d to t h Ings d1 a"ge; their heu hts a u ttl d, hey never crave
Where

p.a in; cease from era 'ng nd yo a


not to crave a ythl g ls ide

TI1-erefore, it is taugtl
14. By • being m a rd Reason wh I cI'I we ca II t he this Reaso n i'5i the pr nci p

02 10F~~

'\.._tf. ~

~.71
re
of
h@ nd

baing: i
stain

nc senti the Dha $~Hhood,

efil erne r,.ts and attach me nts, and t er' in it, Says the Sut ra: "ln the Dh a ings. bscause it is fft!e from the sta i th r@is no 'sa If' b!!!C3 U'5@ it is free from h n the wis;~ u nd ~ rsta nd th r.; truth
'So

believe
is in the

III be

II

in aeeerda nee

IN tth

the Dnar

of the Dha rma no dss if@ to poss dy to practise eha rity with the ir body,

ev eire r begru d,ge, they never know


nature

not

ey have a pe rfect understand ing of ptl nass, they .a re .a IXl'If@ pa rt ia lit'{ nd se of t heir wi II to clea Me a II being of among t hem as of the m, bllJtt nev h is is the self·bene-fit ing p hase of r, now also how to benefit oth !!!~r truth of en lighte-nm ent. Ao; with t It t he other five vlrtllJes [of the PraJ., the six virtues of perfect icn to g d y!tt thare is no '§.pecificcorrsc ious • i1 ~y re engaged in a ny mernene LJ!; d .a cord wltt1 the charma", 311-s.t e ca e
11

ON BELl rfettWa Except hat it refu Oniyw en freed f It (@v@a s its.@ fu I If an indl' And h van and e-

IN MIND (S HJ N 11N· NO· M EI) ~IJ no d rfficu Ities ake prefe renees: and love.
ithout d isgu~;

n ..... *:-. '- ..~If you w ish to see it befo


H.i3V~ no

yes.
.d inst

"fixed thoughts

~
.aI

it.

2. To set up wh.at you Iik Ttl is i-s the d sease of t he Whe n t ne deep mea n In8 Pea ce of mind is d ist~ rbe
3. [The Wav i-; Iperfect Ii

i mot wh t you d islik@··


nd:

the Way 1"-' u nde rs.tood not

se,
ntc vast pace, I ng ","upe Iueu "-':

Witn noth ing w.a nting. n


It is indeed due to rna ki

Th.at its suchness is lost s·


4. Pu rsu e not the CI uter e t n81emen s, OWe II not in the in .,er \/Oi ~
Be s@r@ne in the en!!!!ness And [dualisml

vanishes b

5, When yo U !it rive to ga i by stoppi"8 mot ion Th@ qu i@'Scenc~ thus gai n is @"Ii@rn motion; i As long as you ta rry in t h ua Iism, !-low can you rea Ilze one e Si?

wn@ n ona ness is n t borough u nd arstood, two ways ~'§; is; susta i e : The denying of rea flty is t a~aening of it, An d the as'5.erting of em p i ess i s the e.,ying of it. "C'
6. And In

7. Word lness and intelle The more wtt h t hem the Away there"" rs with wo
And thers is no place

we go; ess and j tellection,

wn r

pass free!:ly.

g. When we retu rn to et, we g.a n t he me an ing; Whe n we p ursue e>Cterna bject'&r w lose ttle rea 500 fl ,

tn

'INW'rN.

~~jJ(I~_II'i-

nt we are enlign nd the voidn e-5.

us Appear Try not

Only caa ot wttn euansm, carefu IIV void p ursu ing it;
As soon
oil

yo u h.ave: right a
I'

Co.nfusio. ensues. an cI M in

12. No

ne@offs red.

oil n

nee goi n.g" and Tne 5~ bje Is q IJ leted wh e Tne obj e ceasss when th 13. The
Tne
5~ 0

No. d istu r

'ed: is an
is a
$U

0 b ject

bje

bJect 10 r

Know tha the relat iv ity of

ate Iv on one Em re not d I ngu Ished

Em ptiness the
And each ontains in rue" Wn@ n no iscri m ination is

How ca n

e ten tho sand tl1i gs; a this and hat, o.ne-sided an d p e] arise?

2 10F~~

14

'._~"_

fl

15. Th e mat Way F or it n ttl ing is aa Small vi

s ca 1m and ta rge~hea Iteet


r

ncth in.g is; ha rd;

ws are ir

lute, e ta rdier they go.

ing

1"-'

neve
r5eS,

to go the n.g way~ Qu it it,. nd th in gs; f now the ir own oou

Wh ilp::! t

e tssenee

etthe r d eparts nor a bides:.


(If

ttl ingsr and you are in

Way,

ea ~ and r~e from a nnova nee: But wtl n you r ttl 0 hes a roetied, you tu rn away Th-ey g w tl eavier nd duller andare not at aU ot sou nd, the sp irit is trou b~ d! What is he use of el ng partial a nd one-s Id ed th n7 If you w nt to wa Ik he course of the 0 ne Vel1id ,
Be not

ca 1m an

n,

ra] udiced a

in'5t t ha six san

5~·O bjacts.

n yo~ are You are h-e" one


.a re non-a Wh ilp::! e ignor.a nt t While i the Ohar
Th@wls

prejud lead ag.a in"-'t the ~i:< ense- bJ es, h the e nlighte nme"t;
ind t hem selves up; itse If there is no jnd l'I,Iid~ati n,
bje

Th-ey

ig It is thei Is this n

(I

rant

Iv a en ttlernse

own mind t the gre

Ives to pa rt leula r th.at cr@.R@S iIIus ions»

of .a II self-cont r.adiction s:?

ten@d ha

no like-s. ;iI nd d is Iike 5:

of du.alis
Are con

Th-ey a

ttl ernsefves, like unto isicn 5 a nd flowers in the ai r;


ived Ignorant

by th

hold of he ?

n@'5S.4:L

ed,

re of tl1 ings,
b@yond a na tog nd the re ls no m an there 1'5 ne rest:
@
r

ment.

(I

more obtai"

y cannc

ny funner rincipla of

done a

n@v@ r atta in'§.,

i n.ation fa i ls to m

'-

..;}.._ ~.it ha r ~!ielf" nor


"0

is

her":

d i ct ide ntific

-on is

ugtn.

26. I bei g. not two all is; t AU t at ts s compre h nde tI i


Th@ the t@ n q rta
1"5,

The 27.

er into tI'I i Absol te Reason,


ason is beyond quicken ing [t i ] an

It is

II the ten qu arters.

tv -;m.allth i gs a.. as large as Ia rge th i I'I,SS can


For

o external ndlt I 1'1 s obta in; rge th i"g5 re as rnaII as srna II th i ngs ean be. nef@ no cons id!! ratio n,

29. ls ths sa
state of ttl
0&'5

fa Is to obta io,

tarrying th

No

i~rea li2:~d. rry abeut your n

being perfect I

n.

r h b Iievi

n.c mi nd ar@ not

divided,

ing mind and Mind,

HI
FROM HUJ-NHNG'S TAN-CHIN
"

j na pa ra rnita is a Sal'lsknt te rm 0

country; ba [mere

T'ang

shore reae is; likP~a p Yogin Is th


Wni1t is wide and

d", TI'I is Truth (dt1arrna -fa I is to


ron ou ncad witn ttlf! mouth, Whe

it means; "great-wlsdorn

lik~ a n a pp.a ririol'l. The D ill me as the Elill.ldd ha,


ntom. a a? Mati a mean s ",grf!at". Tn@ ca at, it is

like emptil'le-n of space, emptied kes one fa II into em ptl ness of In su n, t ne mo on, stars, con-s-teUat eentains t n d rivars. All graSises and pia nts, g men, bad h n.gs; a nd good thi n.g$, Heave n an d e -they a empty ";PG . The e mptine~s of lSeIf~1 natu re a - i~In a II is just like
u re 00 nta iM II.It exce

op e

in it all obj ects: he

beings. a"
great, tha

ption are of Se If&natu re. on- huma n be ings as ti'ley are, e -I


is, mati a, The eonfu sad pron ou

t:t1 ings an d,g ad t nings, it .d ba ndo ns the m not, 1'1 ated wit em; it 5 lik~ the ern ptlness of sp t wise live it with their m ind'S. people co f 'Sed [in mind): they con cefve this; th ey t1 ave e ir min ds emptied of thouglm.··
mouths,

of Mi nd is gf@at; when the ("@ is n I aero pOI n ing it it io:; s a II. Co not merely pro ncu nee it w h the cut Tnos;e w n il to disc.pline themse tv-es to I t is life. ill e n
Tn@ca pac

02(110F~~~

l' ..... ::" '- ..


rajn.ili' Prajn a i5. chihui (we m], Wt'.e

rs is not be ni,ghted at II ti m s, wh en yo pra] na r wi'5dom), th i'5. is call@ t:t1!! I if@ i~ I thought of you rs ts be ighted then praj n

Wn

n a sIngle ttl

ought of
I

urs is of

ch Ih, i.e,

rajna is born Be ing Iways be nigtlted v@t declare th@ms@tv to ba n I) form. it r.; no other ha n t

m~.

prone unce I Prajna 1


mj"ds.

Wh e n it is

me

snt oil falsehood: wh@ hen prajn.a is lived in a Itty. Tho ~ who un h of Prajna and practj cti'5.@ it oil re 0 rdi na ry e ttl ought of you 1"5, Y the passions a re no
you r a nt@oC@'d@nt ttl
0

is at t:t1!! re is a .fal5@h r it is very t ought of yo . t hi~ e I"5tan t h I~ tNt n, r.d ere t ne I of Praj n Those @opt@. Wh@n you et is@ LI are e u al to the
I

tv

mouth.,;.; t
pro eu "ted,

wlse

tl1

tl an enlight

; a s soon as you r su
a Buddha.

nfu sad yo tho LIg ht is

is a n nligh-

~. 7~ ds, Praj na pa highest. t:tJ foremost; it ing. nowtl rs coming,: a II he B futu rE iss @ o LIt of it. h u;:ma ha r.ajna~that lea s to flve Sika!"lld as, t he passl ns, a destroyed Whe n ttl us d cipl i t:tJ ree pas ions [L@. gr d. .a Morality (5 la), Med itat ion (dhy
I

tne most
he Ii:! ;jJ bid ing. dd as of the of Great th d eel one is a B d d ha, g@ • an d te! tv] and Wi~do way of un produced II.es. If the were na!ly a bidj B. ., ot sigl'rt i"to
from atta [r1l@nts;

• the

into

the ess in the r

h im ee of ht of

.,or

28. Good ie nds, rF you Truth (d ha mad niIDJ l, .a n

at 0 nee

in to exercise rsel
the one ita r and yo u • t:m er pc n the P meri of LJd'I.a pe in he sutr.as. of w
0

ta; you J ~ de\ilote yo Vaj raeehe ika· Praj na par.a t:tJ!! natu r of you r bei she u Id be nown th at the ble. as is Istinct Iv praj speak in d ail.

s utr

taught to

and

'Sl.I peric

ent"-' , If

(I-

201 F~~
I I

B-o-ob

80

.....*:-. '- ~-

..

fl

would eve r ba i1W ke ad in th!!!ir minds. W nv? d ra£:on pou ring r ns d n in to rrnrw.;. over c iti@-sr towns, vi 1101 @5 ar a II d@ laged .a nd carri flood. as if lhey IN re a s-leaves. But whe n th

intelli,ge nee and in ri r e dcwments ha ppe n to

much, f.aII", on the no r a decreaseWhe n people of t e re Vehide li~en to a d VaJracc:hedika the i m nd are ope ned and the

undsrsta nd ing.

Tn
j"

w tnereby that the ir

is

origin.a Ily @ndow@ to be Yiew~d in th Ii t hey need not de en

boeing rese rved


d ra,con rking out

rajn.a -wisd om a nd th all h ings .a reo 1 hi~ wisdo m (t hih-h i of t e irs. nd on lette rs, It is. like 5 ; but t he water is d

.and all plants, sen ie wet. All t ne- wate rs f1 t he great ocsa n, a d
sin wisd om wh it h is th
t hsrn •nto on@

29. W hen people doctri ne h@reo dis growing smalion

rain, are all un.ab growth It is t ne sa


I

at

d@o@ p-reoted ne'5.S $1: rp::!eni t11!: the 'S u vlsible.

61
is no gre ings ch e (

all

s in P raj n ·wi dom, b M!!S confuse d I10u hts, th

the Buddha by

rn I exercise
why th

Iv~s rals

Ing [of th pas ions an d th


\I

ins- eoor outsid ; to

ne free
e as no
0

now struc-

et rid of
0

ach in,g th

tion , When
th e
is

n is. a b!e
fi rst no
ita.'"
gs"

, e rea liz s that


~En [ is Self.. aru re1

from th

and Pr.aj n.a p.a ra

II t he $utra .a nd writ
r

II the lett

ttle twe
tonh b

di -5iions [of

rid, "'0 m ra, we ople of t their exi

Ititud nous obje s now hat a II o e rl d. All the 'Sut as a nd ritings:

en cs because

th

people of the

intelli.g~

only p

ible

, Tnos;e

no are stu id are

'-

..;}.._ ~.I'Id tl1ose who a rn intell- e"t


usad ask t ha wise,
.d nd

fl

ior people le, The con 0" the Tn.! hOI ani ntu It en ' hte ned a nd d I" i gu I"hed fro reo w@ kn than ord i hte nment, rs, we kn
r

t ha sty p

ise di

h in order to make the

enl i,g n u nda rsta ndi n.c of it. When the co fuse have the.r mi nds 0 pe ned, t ey a re not the people of great intellig nee.
n li,ght@
@d

w that Bud d has wh@ n not .ary be i ngs; "IN hen there' rd Inary beings; at once t w that aII m ult itudi"ous ob @m in ens's own mind."~ Why not, fro at 0 nee re a I the on~ na I essence of I"attvasil aStra: "My 0 rigin al s.elf~natu r my Mind i knewn and my NaUi re i s S the path of Buddha" ood, I' Says the n you have an inrtant open ing of lJiew or" i al Mind,"
he G r!!:;R M

oug rn into 8 ud
1:

one

rily en into I nat Vi 1"1\11 b LI ret n to

is pri

the @ig t" second r of Hslen-t'len (713 C.E,).a the e' hth mh mo th of this; year he had a fa well 8 eri llowers as e fe It that 1'1 e was to leave t e-mfo ing month .a nd told them to h.aVE'al the d t have abo 1: h is teach ing once for II sertl on len. As; he und them "Nee-ping in tea he sal : "Yo pi"g. but 0 r whom are yo IJ so '5(1 rry? ot knowi ng her@ I dim daparti ng to, yo where I m go ing. Indeed, if I did n ,I woLiI you, The re son why yo u are in tea rs is probab et your.;eh.r s k"ow wh ither I am gOi" - If yo d net be IN pinG 50. Tne f'5.'5.@nceof tha Dna rm -an d-death, 0 com il11!:-a nd-going, Sit d n, a II yo u give you a gat ha wit h t he title, ~Ontl1e bse I~t ~"Eo

ve

'5t@

r d i@d on t ha t" ird day

vof
g of thehey

th i!; are for

s no

and

'\.._tf. ~

~.n

ere is not

ing true a.,ywf'1 nere: to be 51!!!

reo
"jI

see the true,

ere the t
ing fa lse in it it'5.@lf i5 not ll ing true, nowh

ich is Mind itselfrated from the fa l!ie, re is the true to b~ fau

u!'IId ersta !'lid'S w nat is


oving";"!.these n endowed

by
\ling i~

h consc lousness.

inteUlglb

yourself in practice of keepin . in .a q uietistic mad itation l, Ie yeu g.a in is hat of one who has

ne

lrous to r the- t r tv im moVoiI b I@, e immov.a Ie i-sin the m 'ng itself. ova bre is ttl e [t u Iyllm mova ble c ne:
eed of

8 udd ha ood wt1 ere there is n

nscieus-

va ried are as

ets [of the immovab is

d know th t the fi~t rea Ii


is insight is oil

irnrnovab Ie;

'n ed, 'ng of Such nes ls u nd erstoed ,

!!)(@

rt you

not in th

!!!Iv@!in th@ pr per direct ion; i teac hi ng of th Ma havana

concords na of vi!!ws You may

t Ik tog~ther r rd ing the Buddh.a 's teach ng Whe re t h re I", rea Ily no s ttl concordan ee, Kee P yo ur hands folded a d you r joy with in yo~ rse
fgue.a be LIt in thio; te aeh i ga Inst the inte nt of it; usjc nand argu rnentatio I'll hand d aath,

The re is IIv noth ing tc Any arg~ i is '5U re to go Doctri nes iIffl" up to co I'll Le.ad by th I'Jl5,@ Iv!!'§. to bi

JV
DAJS HJ 'S" 0 NG OF HNLlGH TE N M H
1,

Knowe

beyond Ie m ing a nd is n

isure Iy ph uoso ph er wh has exerting n Im"5elf in a nytn n87

He ne ithe e ndeavou rs avoid idle thought5 no tha Truth; IF or he kn W'.i that] igno nee in r~ality is the Budd lAnd that] nis empty vlsl na ry body is no le ss than body.
2, When

objet:'! Ito k DOwn .a 5 '5U The so Lire of a II thing'§;. Budd ha in nis absolute as Th-e five regat-es (ska and th ith with no fo.:@d The th re poi§;ons (k d lsa p pe ar g a", it "'0 ha p

th e D ha rrna-bcdv
.,

l.

is. th

30;

far as its '§;elf-natu re

eet: d ha l a rs Iilc-e a c loud u rpnss,


a) a re like arin

ns to them.

.3. W"en Re[:lll ity is ~


su bsta nee and dl!!'ltoid

is Seen to be wit heu


of objertivi
,

(I

n ego-

And the reby a II tl1 e k rrna wen


insta ntly wipl!!d out:

lea ds •. i to H

Thos;e, howe'lle r, who win ""urefy See their t

. gs wit h t he~ lse kn r ledge, lied out for inn me ICI b e age""

come4. In one whose min d is;at on


T(ltnagat(l~dl1ya na

The sil( para mitas an d


Wnile in
A

world of d

traced, But after t ne awa ken ng the

eve n (II great chiliocos


5. Here CI ne 'See'Sneit In the midst of the invited;
Tnl!! dust

exists
bliss. nejthe r I
rene

nor

no id Ie quest lint'

ae

lof

igno ran

I has
done

th e mi rror never polis ed, Now is the time once rail t


6. Who i'5. sa id to h.avl!!n o-tho H re ally not-born, the

Ask i3I math Ine~man (I A'S10"8 as yo usee k B dd ha h

ls no d find

birth eith e r; If th Is is not s

d, 'SpecificaIly

ur nOId. And in the midst of t e Ete m Iv Sere ne allo


7. Let the four elemen s gc or to peck, as you likl!! Whe re aIIthings; of reI tivity

86

.....*:-. '- ~-

..

There

is seen the

realiz!!!d.

g in

rei to the root of

ffifms; d bran hes, there i no help f r YOiIJ.

9. The wn@f@,ilbo
people ge nerally,
Wh ich

ts of t

known

lies

deep

garbna;
Th@ sixfol d fu ncti .and yet not a n ill
The

rrnad

by it i .an iIIusi

rna 1m of form
is. gained,

ravs

of light
an

erfect sun

b Io.,g to t

10. The fivefo Id

Id power[ is

When one has


maa su re I"I'lent;
The

beyo nd I ntellectua ]
or,

re is; no diffic LI But wt1 0 can ta ke

. ing una es in the mi

ocn reA cted in wat ri"

1L [The @ nlighte .always by h lrrse Eve ry pe rfect 0 n Nirvana; H is tons is d.a55K: elevated.

nt, his airs

His feature".; .a re ather

are fl rm, he pays

srtennen to othe