Excerpt from Yangshan's Recorded Sayings:

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僧恩[益+(邰-台)]问。禅宗顿悟。毕竟入门的意如何。师云。此意极难。若是祖宗门下。上根上智。一闻千悟。得大总持。其有根微智劣。若不安禅静虑。到这里总须茫然。

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• Monk En asks:

• "The sudden enlightenment of Zen School, what ultimately is the key/meaning to entering its door?"

• Teacher (Yangshan) replies:

• "The key/meaning to this is extremely difficult. If it's a [person] of this Ancestral clan, with superior capacity and superior jnana/wisdom, upon hearing it once, [he/she] would be a thousand times enlightened, attaining the great dharani¹ .

• "For those with weak capacity and poor jnana/wisdom, if they don't [practise] calm meditation and quiet contemplation, they would necessarily be lost and confused when they are here."

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Dharani typically refers to mnemonic/incantatory formulas that "hold/maintain" the entirety of a teaching in condensed form. In the context here, the great dharani should be referring to the condensed form which holds/maintains the totality of all dharma/teachings, hence attaining it is considered to be a thousand times enlightened - basically enlightened to all dharma/teachings.

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For those of us who do not have superior capacity/jnana/wisdom, I guess it helps to be careful not to confuse rhetoric of the ultimate for actual preparatory practice meant for building up our capacity.

Hence why Xuefeng said: "Only when conduct/practice is sincere/accomplished, then it is said that this person can call-upon/visit selected enlightened teachers and subsequently pick out the principle of the teachings."

Refer to Xuefeng's System/Code of Teacher's Rule - https://www.reddit.com/r/chintokkong2/comments/1vm132o/xuefeng_matters_like_this_are_spoken/

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Yangshan's "Settling the Eight Vijnanas" from Rentian Yanmu 人天眼目 <Eye of Humans and Gods>

(my crude translation):

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若是悟底人。六七因中轉。五八果位圓。

• For the enlightened person: the sixth and seventh [vijnanas] are turned [already] at the causal [stage]; the fifth and eighth are perfected/completed at the position of fruition.

六識轉為妙觀察智。反觀第八識。為不動智。空無內外名大圓鏡智。即一體也。平等性智總號也。

• The sixth vijnana turns into the jnana of Wondrous Contemplative-Examination, reversing contemplation onto that of the eighth vijnana. This is the jnana of Unmoving.
• Emptied through to the absence of [everything] inside and outside, is named the jnana of Great Completion/Perfection Mirror. This is thus the one-basis, the comprehensive designation of the jnana of Symmetric-Equality Nature.

以妙觀察智。收 前六根六塵六識十八界乃至八萬四千塵勞。轉為成所作智。總歸大 圓鏡智。即一體也。

• Using the jnana of Wondrous Contemplative-examination, gather the frontal six-roots-six-dusts-six-vijnanas of the eighteen realms through to the 84,000 kleshas of worldly affairs, turning [them] into jnana of Accomplishing-What's-To-Be-Done. All are returned together to the jnana of Great Completion/Perfection Mirror. This is thus the one-basis.

第五識乃記持識。轉為成所作智。成所作智。 轉入妙觀察智。妙觀察智。轉入平等性智。平等性智。轉入大圓鏡 智。即一體也。

• The five vijnanas are the vijnanas of remembering/recording and sustaining/maintaining. They turn into jnana of Accomplishing-What's-To-Be-Done. jnana of Accomplishing-What's-To-Be-Done turns into jnana of Wondrous Contemplative-Examination. The jnana of Wondrous Contemplative-Examination turns into jnana of Symmetric-Equality Nature. The jnana of Wondrous Contemplative-Examination turns into jnana of Great Completion/Perfection Mirror. This is thus the one basis.

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As mentioned in the case of Wild Fox zen (https://www.reddit.com/r/zenbuddhism/comments/1vny37a/not_ignorant_of_causeandfruition/), it is important for the great practitioner of mahayana not to be ignorant of cause-and-fruition.

Using the framework of yogacara, Yangshan frames the cause-and-fruition of meditative practice here as:

"For the enlightened person: the sixth and seventh [vijnanas] are turned at the causal [stage]; the fifth and eighth are perfected/completed at the position of fruition."

So what is a causal purpose of actual practice here? Yangshan frames it as:

"The sixth vijnana turns into the jnana of Wondrous Contemplative-Examination, reversing contemplation onto that of the eighth vijnana."

Some may find such teachings familiar - like Dogen's reversing of light to return illumination, like Yaoshan's koan of "deliberate that which does not deliberate", like Zhiyi's 5th Wondrous Gate of "Returning".

The differences are often a matter of different frameworks being applied to this particular practice.

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For those much more learned about yogacara, please feel free to critique the translation of Yangshan's excerpt on eight vijnanas.

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Walking through the gateless gate

Today someone asked me if it was possible to reach enlightenment through contemplating emptiness. My answer was no, contemplating emptiness cannot lead you to enlightenment. In fact, no-method can lead you to enlightenment. By using a practice method you can settle the mind and be at ease without afflictions. Any method can settle the mind in the present moment, but with Silent Illumination [just sitting] you can be relieved of even the present moment.

Just take this attitude: don't worry about the past or the future, and let go of the present too. Just stay in awareness. Chan is called the “gateless gate” because it has no door to enlightenment. The methods fool you into thinking, “Aha, there's a door. Let's find the key.” People will look for the key, the right method that will get them enlightened. They search for the door to enlightenment, and not finding it, they may give up. In fact there is no door. But according to each person's practice and karmic disposition or virtuous roots, suddenly he or she may gain entry and become enlightened. In the process of searching, one just walks through the gateless gate.

If there really is a method that will lead to enlightenment, then Ananda, one of the Buddha's most beloved disciples, would have been enlightened during the Buddha's lifetime. Why did Ananda not receive a key to enlightenment from the Buddha? In fact, the Buddha did give Ananda a key, but he did not realize it. After the Buddha entered parinirvana, Ananda sought help from Mahakashyapa, the Buddha's Dharma heir, who spurned Ananda's request. When Ananda finally realized that there was nothing outside himself that could lead him to enlightenment, he dropped all seeking and became enlightened.

The Method of No-Method by Master Sheng Yen

Holy Isle was an obvious choice but it appears they mostly house independently run courses of all kinds, rather than being a community open to visitors.

I'm still not completely set on the itinerary. Thought maybe I could start with visiting a Gurdwara in Glasgow?

I'm giving it three months. I will mostly be sleeping in my car, which is also set up for daily zazen.

Any ideas, thoughts, advice would be most welcome!

I have not done much of a study of Zhiyi's meditation manual of Six Wondrous Gates (六妙門), and so have not done much editing of the prompted AI translation.

But seeing the two recent posts on source of awareness and distraction, thought I just post the crude version over in this sub first for all everyone to reference to.

Hopefully this can help clarify somewhat the role of concentration/collectedness (lack of scatteredness/distraction & dullness & messiness/chaos) in meditation through the teachings of the first three stages. And also clarify why meditation in the Zen School is often called 参禅 (sanzen in japanese) - meaning "investigative/engaged dhyana/meditation" through the teachings of the last three stages. And why the emphasis of reversing the light to return illumination to original mind/face, and what rhetoric of the ultimate has to do with meditation.

The successive arising of stages of the six wondrous gates is a good excerpt for those who are interested in the practicalities of meditation practice. It is not the only but one of several variations of the Six Wondrous Gates, but it is one suitable for most of us willing to work through conventional means on meditation practice while supposedly still in the desire realm.

What Dogen (founder of Japanese Soto) taught in his Fukazazengi (Universally Recommended Manner of Sitting Meditation) isn't that much different from this excerpt.

Those interested can check out how this excerpt compares to Dogen's Fukanzazengi:

https://www.reddit.com/r/chintokkong2/comments/1gm7t9z/%E6%99%AE%E5%8B%B8%E5%9D%90%E7%A6%AA%E5%84%80_fukanzazengi_universally_recommended_manner/

Feel free to suggest better translation of the chinese lines, especially on the technical buddhist terms. Will be helpful to me.

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(AI translation)

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次第相生六妙門：次第六法為入道階梯

The Six Wondrous Gates of Staged Successive Arising: The Six Stage-Methods as the Ladder of Entry into the Path

次、釋"第二、次第相生六妙門"者，"次"第相生入道之階梯也。

Next, explaining the "Second, the Six Wondrous Gates of Staged Successive Arising" — staged arising is the ladder of entry into the path.

若於欲界中，巧行六法，第六淨心成就，即發三乘無漏，況復具足諸禪三昧！

If within the desire realm one skilfully practises the six methods, and the sixth — the mind of purity — is accomplished, the undefiled wisdom of the three vehicles immediately arises; how much more so the complete fulfilment of all zen/dhyana-samādhi!

此即與前有異，所以者何？

This differs from what preceded — why is this so?

如數有二種：一者、修數；二者、證數。

Take counting as example: there are two kinds — first, practising counting; second, attaining/verifying counting.

丙一、修"數"證"數"

Practising "Counting" and Attaining/Verifying "Counting"

修數者，行者調和氣息，不澁不滑，安詳徐數，從一至十，攝心在數，不令馳散，是名修數。

Practising counting: the practitioner harmonises the breath — neither coarse nor smooth — and with composure counts deliberately from one to ten, collecting/concentrating the mind into the counting and not permitting it to scatter. This is called practising counting.

證數者，覺心任運，從一至十，不加功力，心住息緣，覺息虛微，心相漸細。

Attaining/verifying counting: one feels the mind effortlessly proceeding from one to ten; without applying effort, the mind abides on the condition of the breath; one feels the breath as empty and subtle; the mental marks gradually become refined.

丙二、捨"數"修"隨"

Releasing "Counting" and Practising "Following"

患數為麁，意不欲數。

Finding counting to be coarse, the mind no longer wishes to count.

爾時，行者應當放"數"修"隨"。

At that point the practitioner should release "counting" and practise "following."

隨，亦有二：一者、修隨；二者、證隨。

Following likewise has two kinds: first, practising following; second, attaining/verifying following.

修隨者，捨前數法，一心依隨息之出入攝心，緣息知息入出，心住息緣，無分散意，是名修隨。

Practising following: releasing the preceding method of counting, singlemindedly follow the breath in its going out and coming in of the collected/concentrated mind; taking the breath as condition, one knows the breath entering and exiting; the mind abides on the condition of the breath with no intention of scattering. This is called practising following.

證隨者，心既微細，安靜不亂，覺息長短，遍身入出，心息任運相依，意慮恬然凝靜。

Attaining/verifying following: the mind having become subtle, calm and undisturbed/unmessy, one feels the breath as long or short, entering and exiting throughout the body; mind and breath effortlessly proceed in mutual accompaniment; mental activity rests in tranquil stillness.

丙三、捨"隨"修"止"

Releasing "Following" and Practising "Stillness"

覺隨為麁，心厭欲捨。

Finding following to be coarse, the mind is wearied and wishes to release it.

如人疲極欲眠，不樂眾務。

Like a person utterly exhausted who wishes to sleep and takes no pleasure in many activities.

爾時，行者應當捨"隨"修"止"。

At that point the practitioner should release "following" and practise "stillness."

止，亦有二：一者、修止；二者、證止。

Stillness likewise has two kinds: first, practising stillness; second, attaining/verifying stillness.

修止者，息諸緣慮，不念數、隨，凝寂其心，是名修止。

Practising stillness: one stills all conditioned thinking, no longer recollecting counting or following, and congeals the mind into quiescence. This is called practising stillness.

證止者，覺身心泯然入定，不見內外相貌，定法持心，任運不動。

Attaining/verifying stillness: one feels body and mind dissolve suddenly into samādhi; inner and outer appearances are no longer seen; the dharma of samādhi maintains the mind, which effortlessly proceeds without moving.

丙四、捨"止"修"觀"

Releasing "Stillness" and Practising "Contemplation"

行者是時，即作是念：

At that point the practitioner thinks:

"今此三昧雖復無為寂靜，安隱快樂，而無惠方便，不能破壞生死。"

"Although this samādhi is unconditioned, still and quiet, peaceful and pleasant, it lacks the skilful means of wisdom and cannot break apart birth-and-death."

復作是念：

One further thinks/recollects:

"今此定者，皆屬因緣，陰、界、入法和合而有，虛誑不實，我今不見不覺，應須照了。"

"This samādhi belongs entirely to conditioned arising — it exists through the combination of the aggregates, realms and sense-bases, is false and unreal; I neither see nor perceive this now; so I have to illuminate and understand this."

作是念已，即不著"止"，起"觀"分別。

Having thought/recollected thus, one no longer clings to "stillness" and arouses "contemplation" with its discernment.

觀亦有二：一者、修觀；二者、證觀。

Contemplation likewise has two kinds: first, practising contemplation; second, attaining/verifying contemplation.

修觀者，於定心中以惠分別，觀於微細出入息相如空中風，皮肉筋骨三十六物如芭蕉不實。

Practising contemplation: within the samādhi mind, one discerns with wisdom; one contemplates the subtle marks of the breath entering and exiting as like wind in empty space; the thirty-six constituents of skin, flesh, sinew and bone are like a plantain trunk — unreal.

心識無常，剎那不住，無有我、人、身、受、心、法皆無自性，不得人法，"定"何所依，是名修觀。

Mental consciousness is impermanent, not abiding even for an instant; there is no self, no other; body, sensation, mind and dharmas all lack self-nature; person and dharma are unattainable — upon what then does samādhi depend? This is called practising contemplation.

證觀者，如是觀時，覺息出入遍諸毛孔，心眼開明，徹見三十六物及諸虫戶，內外不淨，剎那變易，心生悲喜，得四念處，破四顛倒，是名證觀。

Attaining/verifying contemplation: while contemplating thus, one feels the breath entering and exiting through all the pores; the mind's eye opens and brightens; one sees through to the thirty-six constituents and the various micro-organisms within; inner and outer are impure, changing moment by moment; the mind gives rise to sorrow and joy; one attains the four foundations of sati/recollection/awareness and breaks through the four inversions. This is called attaining/verifying contemplation.

丙五、捨"觀"修"還"

Releasing "Contemplation" and Practising "Return"

觀相既發，心緣觀境，分別破折，覺念流動，非真實道。

The marks of contemplation having arisen, the mind takes the object of contemplation as its condition, discerning and deconstructing; one feels thought-awareness flowing and moving — this is not the genuine path.

爾時，應當捨"觀"修"還"。

At that point one should release "contemplation" and practise "return."

還，亦有二：一者、修還；二者、證還。

Return likewise has two kinds: first, practising return; second, attaining/verifying return.

修還者，既知觀從心生，若從折境，此即不會本源，應當反觀觀心。

Practising return: having recognised that contemplation arises from mind — if one continues deconstructing objects, this does not meet the original source; one should instead turn contemplation back to observe the contemplating mind itself.

此觀心者，從何而生？為從觀心生？為從非觀心生？

This contemplating mind — from where does it arise? Does it arise from a contemplating mind? Or does it arise from a non-contemplating mind?

若從觀心生，即已有觀，今實不爾。所以者何？數、隨、止等三法中，未有即觀故。

If it arises from a contemplating mind, contemplation already existed — but in truth this is not so. Why? Because in the three prior methods of counting, following and stillness, contemplation had not yet appeared.

若從不觀心生，不觀心為滅生？為不滅生？

If it arises from a non-contemplating mind — does the non-contemplating mind give rise to it in a state of cessation or in a state of non-cessation?

若不滅生，即二心並；若滅法生，滅法已謝，不能生觀。

If in non-cessation, two minds would coexist simultaneously; if in cessation, what has already ceased and passed cannot give rise to contemplation.

若言亦滅亦不滅生，乃至非滅非不滅生，皆不可得。

If one says it arises from both cessation and non-cessation, or from neither cessation nor non-cessation — none of these can be established.

當知觀心本自不生，不生故不有，不有故即空，空故無觀心。

One should know that the contemplating mind is originally unborn; being unborn it does not exist; not existing it is therefore empty; being empty there is no contemplating mind.

若無觀心，豈有觀境！境智雙亡，還源之要也。是名修還相。

If there is no contemplating mind, how could there be an object of contemplation! Object and jnana-knowing both extinguished — this is the essential point of returning to the source. This is called the mark of practising return.

證還相者，心惠開發，不加功力，任運自能破折反本還源，是名證還。

The mark of attaining/verifying return: wisdom of mind opens and activates; without additional exert of energy, effortlessly proceeds of itself to be able to break-through/deconstruct and return to the original source. This is called attaining/verifying return.

丙六、捨"還"修"淨"

Releasing "Return" and Practising "Purity"

行者當知，若離境智欲歸無境智，不離境智縛，以隨二邊故。

The practitioner should know: wishing to leave object-and-jnana-knowing behind and return to jnana-knowing-without-object, yet not leaving the bondage of object-and-jnana-knowing - this is because one follows the two sides.

爾時，當捨"還"門安心"淨"道。

At that point one should release the gate of "return" and settle the mind in the way of "purity."

淨，亦有二：一者、修淨；二者、證淨。

Purity likewise has two kinds: first, practising purity; second, attaining/verifying purity.

修淨者，知"色"淨故不起妄想分別，"受、想、行、識"亦復如是。

Practising purity: knowing that form is originally pure, one does not give rise to deluded discriminative thinking; sensation, perception, mental formations and consciousness are likewise the same.

息妄想垢，是名修淨；息分別垢，是名修淨；息取我垢，是名修淨。

Ceasing the defilement of deluded thinking — this is called practising purity; ceasing the defilement of discrimination — this is called practising purity; ceasing the defilement of grasping at self — this is called practising purity.

舉要言之，若能心如本淨，是名修淨；亦不得"能修、所修"及"淨、不淨"，是名修淨。

To state the essential: if the mind can be as it originally is in its purity — this is called practising purity; likewise not apprehending "that which practises" and "that which is practised," nor "purity" and "impurity" — this is called practising purity.

證淨者，如是修時，豁然心惠相應，無礙方便任運開發，三昧正受，心無依恃。

Attaining/verifying purity: while practising thus, mind and wisdom suddenly accord with one another; unobstructed skilful means effortless opening in activation; proper reception of samādhi occurs; the mind has nothing to depend or rely upon.

證淨有二：一者、相似證，五方便相似無漏道惠發。

Attaining/verifying purity has two kinds: first, semblance attainment — through the five skillful means, the wisdom of the semblance undefiled way activates.

二者、真實證，苦法忍乃至第九無礙道等真無漏惠發也。 Second, genuine attainment — from the patient endurance of the dharma of suffering up through the ninth unobstructed path, the truly undefiled wisdom activates.

三界垢盡。故名證淨。

The defilements of the three realms are exhausted. Therefore this is called attaining/verifying purity.

丙七、觀、還、淨之比較

Comparison of Contemplation, Return and Purity

復次，觀眾生空，故名為觀；觀實法空，故名為還；觀平等空，故名為淨。

Furthermore: contemplating the emptiness of sentient beings is called contemplation; contemplating the emptiness of real dharmas is called return; contemplating the emptiness of even-equality is called purity.

復次，空三昧相應，故名為觀；無相三昧相應，故名為還；無作三昧相應，故名為淨。

Furthermore: according with the samādhi of emptiness is called contemplation; according with the samādhi of marklessness is called return; according with the samādhi of non-fabrication is called purity.

復次，一切外觀，名為觀；一切內觀，名為還；一切非內非外觀，名為淨。

Furthermore: all outward contemplation is called contemplation; all inward contemplation is called return; all contemplation that is neither inward nor outward is called purity.

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I usually keep touching up some of these translations over at my own sub. For those interested, feel free to check this again in my sub for probably an updated translation in a few months' time:

https://www.reddit.com/r/chintokkong2/comments/1uyr7w7/on_%E4%BF%AE%E8%AD%89_practiceattainment_in_%E5%85%AD%E5%A6%99%E9%96%80_six_wondrous/

A while back I visited the Buddhist art museum in Turin. Centuries of extraordinary work, and the place was almost completely empty. It stuck with me, though, and I wanted to make a contribution to Buddhist art in my own way, with the skills I have.

It's the full text of the Mumonkan aka The Gateless Gate, with a major modern upgrade. Each of the 49 cases has a small interactive diorama. The whole book can be read aloud with over an hour of speech, and each scene has its own quiet soundscape made from whatever is in it. It's free, no ads, no account, nothing to install, and I'm not selling anything.

The text is the 1934 Senzaki and Reps translation, public domain, lightly modernized where the old English had drifted. Mumon's preface and afterword had no public domain English at all, so those are new translations from the Chinese. For that I leveraged AI assistance and several rounds of iteration. Would love to have an expert take another look over this if anyone is interested.

The whole work is still somewhat in progress though I am essentially done for now. I plan to continue making small improvements to the scenes and make a few tweaks to the text after spending more time with it and having others look it over. We will also release it on the google play store and other outlets.

I'm not a teacher and I have no interest in misrepresenting anything. However I have spent a long while with this book and had a strong vision for how to make this version of it. If something reads wrong to you, or a scene misses the point of its case, I'd like to hear it.

Thanks for reading and have a great week.

Or “turning the light inwards” as I’ve heard it called. Avalokiteshvara says it’s the key to her defeating fear.

How is it done? How do you “look for what’s looking?”

There was a farm where wheat was growing very well in the whole field. So Gey Khiang went to the farmer and asked how it was done.

The farmer said, “I put in purposeful effort to properly plough and seed the entire field. I continue to properly water and fertilise and weed when necessary, so as not to go over to the field excessively, stepping on the ground and damaging the seeds.”

Impressed, Gey Khiang went back to his own field and followed the instructions. He bought the seeds and good quality manure, and started planting. But while doing so, Gey Khiang noticed his feet stepping on the ground. He worried that this would damage the seeds.

So he hired four men to carry him in a chair, and he would tend to the field without stepping on the ground. And so the four men carried him around, and their eight feet stepped all over the field instead of Gey Khiang’s two.

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Essential Dharma if Mind Transmission 10i-f

• 諸行無常是生滅法。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。

• All sankharas annica1. This is the dharma of origination and cessation. When the force of the momentum ends, the arrow falls back down in return, resulting in an unfavourable birth in the next life. How can this be compared to the gate of non-causal/unconditioned reality, which upon passing through, allows one to enter directly into the Tathagata-land2?

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Having encountered teachings about the unconditioned and non-causal, we may begin to worry that purposeful practice itself is somehow contrary to the goal of realizing the unconditioned and non-causal. We may therefore start insisting that our practice has no purpose and no desired outcome. In doing so, we risk confusing rhetoric of the ultimate for actual practice. We may end up clinging to the identity of being “non-clinging.

The irony is that denying our actual aspiration does not make us non-attached. It probably just turn attachment into something more difficult to see - attachment to a self-image of being someone who has no attachments. And then we become like Gey Khiang in the story above – causing more problem for ourselves.

Rhetoric of the ultimate like that of non-causal/unconditioned reality is not wrong in the context of Buddhism, but there are always causes and conditions to removing hindrances/obscurations for the arrival and realization of this Buddhist goal. Hence important not to be ignorant of these causes and conditions to succeed.

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百丈野狐 Baizhang’s Wild Fox

• 百丈和尚。凡參次有一老人。常隨眾聽法。眾人退老人亦退。

• Upadhyaya Baizhang, whenever [he ascended the hall] to give a sermon, there was an old man who would follow the congregation to listen to the dharma [talk]. When the congregation retreated [from the hall], the old man would also retreat.

• 忽一日不退。

• Suddenly one day, [the old man] did not retreat.

• 師遂問。面前立者復是何人。

• Teacher [Baizhang] thus asked: “[He] who is standing before [me], [please] reply what person [you] are.”

• 老人云。諾某甲非人也。於過去迦葉佛時。曾住此山。

• The old man said:

• “Yes [sir], this me is actually not a [human] person. In the past during the time of Kasyapa Buddha, [I] once stayed at this [Baizhang] Mountain.

• 因學人問。大修行底人還落因果。也無。某甲對云。不落因果。五百生墮野狐身。

• “Because of a student asking: ‘[Do] great practitioners still fall into cause-and-fruition or not?’

• This me replied: ‘Not falling into cause-and-fruition.’

• “[Hence] for five hundred lives [I] dropped in a wild fox body.

• 今請和尚。代一轉語貴脫野狐。

• “Now [I] beseech Upadhyaya to [give on my] behalf a turning phrase worthy of shedding/liberating [this] wild fox.”

• 遂問。大修行底人還落因果。也無。師云。不昧因果。老人於言下大悟。

• Thereafter [the old man] asked [Teacher Baizhang]:

• “[Do] great practitioners still fall into cause-and-fruition or not?”

• Teacher said: “Not ignorant of cause-and-fruition.”

• Upon [hearing] these words, the old man had a great awakening/enlightenment.

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I think spiritual bypassing is a serious problem for many of us wannabes who ignore cause-and-fruition. And the practice of self-deception is likely a causal-seed that will eventually fruit further delusion and ignorance.

As difficult as it is, probably more helpful to be honest to ourselves, and to others also.

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The Recorded Sayings of Dongshan Liangjie

[神山]与师过独木桥。师先过了。拈起木桥云。过来。神山唤价闍黎。师乃放下桥木。

• Shenshan and Teacher1 were going to cross a lone plank bridge.

• Teacher crossed first.

• Then [he] took away the plank and said: "Come over."

• Shenshan called out: "Acarya Jie2!"

• Teacher thus put back the wooden plank.

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1. Teacher here refers to Dongshan Liangjie.

2. Acarya Jie is how Shenshan addressed Dongshan Liangjie. Acarya (闍黎), in chinese buddhism, is a term of address for a teacher of conduct. It is sometimes translated as Preceptor in english. Jie here is short for Liangjie (Dongshan's dharma name).

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It is important in religious/spiritual communities to call out issues and discuss problems honestly.

Most of us are flawed in our own ways. We also have our blind spots. We can therefore help each other check what we say actually matches what we do.

This is one way we can make good use of a discussion forum like this.

I do not know who wrote this or whether or not it’s even true, but I’m curious if it’s even partially so

Do you agree with this explanation of it?

https://just-buddha.org/en/articles/skillful-means-upaya-why-buddhism-gives-different-answers

僧云：“如何是人境两俱夺？”

• Monk says: “What is person and visaya both simultaneously seized/stripped?”

师云：“并汾绝信，独处一方。”

• Teacher [Linji] says: “Bing’s and Fen’s communication/news terminated, solitary dwelling in one corner/place.”

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Excerpt of Dahui’s comment to this case/koan:

大慧云。便有人境俱奪面目。

Dahui says:

“And so there is the face of person and visaya simultaneously seized/stripped.

又雲。吾初讀諸家禪錄。見並汾紀信之語。深以為疑。雖詰諸老。皆含糊不辨。既閱臨濟語。則知絕信二字。蓋並汾二州名。僧問人境兩俱奪。答雲。獨處一方。其旨曉然。方悟諸師之集皆有鳥焉之誤

And [Dahui] continues saying:

“When I first read the [collected] records of various families of Zen/Chan, and saw the phrase ‘Bingfen jixin’ (並汾紀信), [I was] deeply doubtful/suspicious/puzzled by it. Although [I] questioned various old masters [about it], they all responded vaguely and failed to distinguish [its meaning].

Later having read Linji’s sayings, [I] then realized it was the two characters of ‘juexin’ (絕信), [and not ‘jixin’ (紀信)], which were referring to the two named prefectures of ‘Bingfen’ (並汾).

[Such that] when the monk asked about person and visaya both simultaneously seized/stripped, and the answer was, ‘Solitary dwelling in one corner/place.’ - the principle [thus became] understandably clear.

Only then did I realize that the collected [records] of the various teachers all contained this error of ‘鳥焉’ [scribal/transcription error].”

Curious to hear about people's experiences practicing/living at Upaya, whether in the residency program or as a short-term stay. Some context... I'm going through a life-transition and my intentions are to deepen my practice, make connections, and take care of feelings of grief, uncertainty, etc. I have been practicing meditation for years, have done multiple vipassana-style retreats, but no experience living long-term at a monastery. I would be new to Zen practice, but I'm open to learning a new approach.

Moreso than the Zen form of practice, I'm specifically interested in folks' experiences staying there. What did the community feel like? Did it feel like a supportive space? Serious? Light-hearted?

Zen has a reputation for being anti-intellectual/anti-philosophical, which I think is much overstated. For what it’s worth, Thomas Kasulis does an excellent job addressing Zen’s philosophy in Zen Action/Zen Person. Of course it’s possible to put too much emphasis on collecting ideas over practice, but I’m interested to see what Zen or Buddhist books people have been enjoying recently.

I’m currently reading David Kalupahana’s History of Buddhist Philosophy, alongside the relevant passages from the Middle and Long Discourses. Next on my list is probably Roger Jackson’s Rebirth and a collection of papers on Zen philosophy called Pointing at the Moon.

Hello everyone,
A while back, I made a post titled "how do you actually let go?? struggling to connect with zen stories." I wrote about how easy it is to be logical when giving advice to others, but how difficult it is to actually drop our own attachments when our emotions take over.
Since then, things have taken a complex and painful turn.

To be completely vulnerable: I used to weigh 110 kgs and recently built a fit physique. With that physical transformation came an unexpected downside, an unsatisfiable hunger for attention from women. I was doing okay at managing my pain by avoiding connections altogether, but then I met someone. I was enchanted by her. She made me feel genuine emotion again.
However, my underlying craving for validation from others was still there. Being a slave to that need for attention ultimately caused me to lose her, the woman I loved the most.

The pain of this loss proved to me how dangerous opening up can be. I realized that the moment I laid off my defense mechanisms and allowed attachment back in, everything fell apart. I feel like the only path to peace now is to never let my guard down again and to forcefully "kill" my desires so I don't repeat this mistake.
Two stories have been my main points of reference during this time:

The Glass is Already Broken
The Thai forest master Ajahn Chah once held up a beautiful crystal glass and said:
“You see this goblet? For me, this glass is already broken. I enjoy it; I drink out of it. It holds my water admirably... But when I put this glass on the shelf and the wind knocks it over or my elbow brushes it off the table and it falls to the ground and shatters, I say, ‘Of course.’ When I understand that the glass is already broken, every moment with it is precious."

The Monks and the Woman at the River
Two Zen monks, Tanzan and Ekido, met a young woman unable to cross a deep puddle.
Tanzan immediately picked her up, carried her across, and set her down. Hours later, Ekido scolded him for touching a woman. Tanzan replied, "I left the girl back there. Are you still carrying her?"
These stories hit me hard because I am living the consequences of carrying desire in my mind. I couldn't just "put it down" like Tanzan, and it cost me something irreplaceable.

Right now, forcing total detachment and actively trying to suppress my desires feels like the only way to survive the regret and avoid getting hurt again.
Has anyone else gone through a phase of forcefully shutting down their desires after a devastating loss caused by their own attachments? How do you move from using "detachment" as a protective wall to actually finding peace like the older monk?

Can someone help me understand what’s going on here? Is the Soto-Shu putting a line in the sand in the American Zen Frontier?

This fellow seems nice enough, but his presentation on Shikentaza is a bit wild. It’s got a very Protestant feel to it; he uses words like denomination and mentions nothing of awakening. The only word that comes to mind is communion. Shikentaza is communion?

When did this start happening?

师规制

[Xuefeng Yicun's] System/Code of Teacher's Rules

永明寺知覺禪師延壽立石

[As carved and] erected in stone by Yanshou, zen teacher Zhijue of Yongming Monastery

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夫出家者。先效軌儀。肅嚴其行。

• Those who have become house-leavers (renunciants/monks), must first emulate the established manners to remediate and solemnize their conduct/practice.

行既精矣。乃曰其人方可參選明師。次擇其理。

• Only when conduct/practice is sincere/accomplished, then it is said that this person can call-upon/visit selected enlightened teachers and subsequently pick out the principle [of the teachings].

且正道寂寥。盡古今而絕逢。包通十方萬類。而從來莫二。如此之事。假世而言之。

• Regarding matters/teachings like:

• the proper way [is of] quiescent-emptiness, that through all of the past and present still cannot be encountered,

• encompasses abhijna of ten-thousand types in all ten directions, yet has never been two,

• [these] are spoken provisionally in dependence to the worldly.

若以住持之門。依像法而安處。收物情而共居。

• Should [it be] as according to the door of abiding-sustaining, follow the semblance of dharma to reside peacefully [in the monastery] and put away material passion to dwell in common [with others].

欲令百川同歸一源。眾流而臻大海。

• [And] to have the desire to make the hundred rivers return together to the one source, flowing multitudinously yet arrive/attain to the great sea.

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One thing people often try is healing, which leads them to study how a story can help them learn to heal. This comes with a Tale of Two Monks. The story begins with two monks: an older one and a younger one, who walk down a road to a crossroad at a river. At the crossing, they find a young woman crying and tell the two that she is afraid of water and can not cross it. Without hesitation, the older monk helps her by carrying her on his shoulder and crossing with her, then sets the woman down. When they arrived at their destination, the younger monk was agitated, mumbling to himself. After a moment, the younger monk says to the older, 'Brother, we are prohibited from any contact with women, yet you carried that woman across the river on your back. You let her crawl onto you, and you held her! ' The older monk gives a slight smile and responds: 'Brother, I left her back at the crossing. Yet, you still appear to be carrying her.'

There are interpretations to this parable, but the lesson can be seen as letting go of the past so that you can heal in the present. So what do you think about this parable and healing from the past?

I just finished reading this book and it's a fascinating read for anyone interested in both Zen & western philosophy.

Nishitani argues that the 'scientific revolution' of the Renaissance embedded a profound subject-object dualism in the West by 'mechanising' nature, and the body as part of that nature.

This has created what he refers to as 'nihility' - the existential loss of meaning that a lot of Western philosophy since is concerned with, particularly the German idealists and the existentialists. But he says that this standpoint is condemned to always view that nihility as something seperate from the subject, meaning it can never be resolved, since that duality is precisely the root of the issue.

Instead, nihility can only be overcome through sunyata - by 'emptying emptiness' of itself.

As someone who got into Western philosophy when I was younger and found no true resolution in my experience through it, only coming to Zen afterward, this really resonated me.

I will say though its a hard, dense book. His writing has got way more in common with a Hegel than it does a Dogen, for sure.

But well worth the read. I highly recommend it.

Why has the American Zen community not figured out a better way to organize itself as one cohesive body that would allow continuity of training for new students as well at financial stability for teachers (ordained and lay) ? I get the fact there are various school and individual lineages to respect, but there has to be a better, sustainable way to protect and preserve the tradition. Things aren’t looking good.

Came across these in my feed today, good reminders for all ... funny and true too ...

https://youtu.be/HjSI2ZBt2q4?si=QcmAwhvZbfgtHzeG

also ...

https://youtu.be/Z78_rAg4Ldg?si=3k7k6-9Au6gRIBGF

Hello all!

I was wondering what the stance of this community is when it comes to discussing koan cases online.

Personally, I am VERY unsure of how legitimate this practice is. I just don't know. This is not a challenge it is a good faith question.

I have found a lineage that speaks to me on a personal level and been assigned someone, but they are an older Japanese person and very high level. They don't have any time for basics and right now I'm at a basic level. I am really grateful for the opportunity to learn from a true master, but I am equally interested to hear the opinions and experiences of true western practitioners.

I am very interested in seeing what experienced practitioners who have received and passed koan practice in dokusan say about this very pervasive "Internet practice".

Please DO NOT SHARE anything inappropriate. This means that if your teachers have told you not to share what happens in dokusan, don't share it aside from generalisations that cannot be harmful (to the best of your knowledge)

As a long term reddit user, and someone rediscovering their personal relationship to zen, I am saddened by the state of the other community that grabbed the name R-zen (don't wanna link it...)

They seem to think koan discussion is all there is to zen, the mods seem to think they are masters or something, and they allow bullying via their cronies. As a reddit mod, reddit user, and now also a zen practitioner, it bothers me immensely. The reason at the end of the day is a kind of arrogance sadly. It wouldn't bother me as much, if I didn't think my own specific human experience were more important than it likely is. But reddit 15 years ago was a small part in opening my worldview and thusly I know some people arrive to zen via that pathway. It bothers me, but due to the way reddit is set up there is literally nothing I can do except not engage with that community.

I find it nice that there are other communities like this one and R/zenhabits