Zen reader

[shane0]

[shane0]

The Zen Reader THE NATURE OF THINGS HE NATURE of things is fundamental perpetual T silence, open and clear, without limits or bound. aries. If you place your mind in the midst of grasping and rejecting, you will be under the influence of those two states. If you concentrate, enter trance, and sit in medita-tion, focusing on an objective, setting your mind on awareness and contemplation, practicing the Way like a mechanical mannequin, when will you ever arrive at the goal? All things are fundamentally empty; there is nothing to stick to. Objects are like floating clouds, certain to disperse. When you realize the basic emptiness of fundamental essence, that will be like a fever's breaking. Don't speak of it to the ignorant, or they'll beat your body to pieces. Pao-chih 25

[shane0]

This book is a great introduction to Zen Buddhism. It is a collection of classic Zen texts that are translated into clear and readable English. The book is divided into four sections:

• The First Section: Zen Masters and their Teachings
• The Second Section: Zen Stories
• The Third Section: Zen Poems
• The Fourth Section: Zen Sayings

Each section contains a variety of texts from different Zen masters. The book is a great way to learn about the history and philosophy of Zen Buddhism. It is also a great way to start practicing Zen meditation.

[shane0]

[shane0]

“MATTER AND EMPTINESS - SEEING MATTER itself as emptiness produces great wisdom so one does not dwell in birth and death; seeing emptiness as equivalent to matter produces great compassion so one does not dwell in nirvana. Yun-feng”

[shane0]

Cheng t'ien was asked, "How should I apply ray mind twenty-four hours a dav?" He replied, "When chickens are cold, thas roust trees: when ducks are cold, they plunge into water." The questioner said, "Then I don't need cultivated re alization, and won't pursue Buddhahood or Zen masters Ch'eng-tien responded, "You've saved half mr effort

[shane0]

bard version

The questioner asked Cheng T'ien how to apply their mind twenty-four hours a day. Cheng T'ien's response was to compare chickens and ducks. When chickens are cold, they roust trees, which means they rub their bodies against the rough bark of trees to warm up. When ducks are cold, they plunge into water, which is a more natural way for them to warm up.

The questioner then said that they didn't need cultivated realization, and wouldn't pursue Buddhahood or Zen masters. Cheng T'ien responded by saying that the questioner had saved half his effort. This is because the questioner had already realized that the best way to apply their mind twenty-four hours a day is to follow their natural instincts.

The story of Cheng T'ien and the questioner teaches us that we should not overthink things. Sometimes, the best way to live is to simply follow our natural instincts. When we do this, we are more likely to be happy and content.

Here are some additional thoughts on the story:

• The story illustrates the importance of being in tune with nature. When we follow our natural instincts, we are more likely to be in harmony with the natural world.
• The story also teaches us the importance of simplicity. When we live a simple life, we are less likely to be stressed and anxious.
• Finally, the story reminds us that we should not take ourselves too seriously. Sometimes, the best way to deal with life's challenges is to simply laugh.

[shane0]

TRUE NATURE

THE REAL nature of ignorance is the Buddha-nature; the ephemeral body is the body of teachings. If you can trust in this, you will inevitably save energy. This could refer to the story of Sudhana entering the tower of Maitreya, where infinite doors of truth were everywhere; he attained universal nonresistance, and realized the nonorigination of phenomena. This is called acceptance of phenomena as nonoriginated. Infinite realms and objects, subjective and objective, are on a hair tip without obstruction; the ten times, ancient and modern, are never apart from the immediate moment of consciousness. But I ask you, what is the immediate moment of consciousness? The very essence of your ignorance is actually the intangible luminous nature of your fundamental awakeness. It is because you do not realize the root source of birth and death that you cling to the false as real. Under the influence of falsehood, you fall into repetitious routines and suffer all sorts of misery. If you can turn attention around and look back, you will realize the original true nature is unborn and imperishable,

and this is why it is said that the real nature of ignorance is the Buddha-nature, and the ephemeral body is the body of teachings. The impure elemental body has no ultimate reality at all. It is like a dream, like an illusion, like a reflection, like an echo. For infinite eons it has drifted along in the waves of birth and death, compelled by craving, never at rest for a moment, going from one state to another, piling up a mountain of bones, drinking oceans of milk. Why? Because you have no insight and do not realize the five clusters are fundamentally empty, without any substantial reality at all; you pursue falsehood, you are subject to birth, caught up in greedy desire, unable to be free. This is why the Buddha said, “Of the causes of all miseries, greed is fundamental; if you extinguish greed, they have no basis.” If you can realize that the ephemeral body is unreal and conditional, fundamentally empty and inert, these views will not arise. There is no self, person, being, or life. All phenomena are thus; that is why it is said that the ephemeral body is the body of teachings. When awakened, there is no thing to the body of teaching; there is only the ungraspable, mysterious universal way, listening to truth and expounding truth, the true religion with no fixations. This is why it is said, “The essence of the root source is the natural real Buddha.” Shih-shuang

[shane0]

The passage you have shared is a teaching by the Chinese Zen master Shih-shuang (807-881 CE). In this passage, Shih-shuang is pointing to the true nature of reality, which he says is unborn and imperishable. He also says that the ephemeral body, or the physical body, is not real in the ultimate sense. It is like a dream, an illusion, or a reflection.

Shih-shuang's teaching is based on the Buddhist concept of emptiness, which means that all phenomena are empty of inherent existence. This does not mean that phenomena do not exist, but rather that they do not exist in the way that we think they do. We tend to think that phenomena are solid, substantial, and independent, but this is not the case. Phenomena are actually interdependent and constantly changing.

When we realize the emptiness of phenomena, we free ourselves from attachment and suffering. We no longer need to cling to things that are impermanent and unreal. We can simply rest in the present moment, free from the need to control or fix anything.

Shih-shuang's teaching is a reminder that our true nature is Buddha-nature, which is the nature of emptiness and compassion. When we realize our true nature, we are free from suffering and able to live in peace and harmony with all beings.

Here are some key points from the passage:

• The real nature of ignorance is the Buddha-nature.
• The ephemeral body is the body of teachings.
• The impure elemental body has no ultimate reality.
• The five clusters are fundamentally empty.
• Greed is the fundamental cause of all miseries.
• The ephemeral body is unreal and conditional.
• There is no self, person, being, or life.
• All phenomena are thus.
• When awakened, there is no thing to the body of teaching.
• The essence of the root source is the natural real Buddha.

I hope this helps to clarify the passage.

[shane0]

The passage you provided appears to be a philosophical and contemplative reflection on the nature of ignorance, enlightenment, and the true essence of existence. It discusses concepts related to Buddha-nature, the illusory nature of the physical body, and the realization of the ultimate reality.

Here are some key points that can be derived from the text:

1. Buddha-nature: The text suggests that ignorance, which is the root cause of suffering, is not separate from Buddha-nature. Buddha-nature refers to the inherent potential for awakening and enlightenment that exists within all beings.

2. Illusory Nature of the Body: The physical body and the world of phenomena are compared to illusions, dreams, reflections, and echoes. This emphasizes the impermanence and emptiness of all things, implying that the true nature of reality transcends the material and ephemeral aspects of existence.

3. Nonoriginated Phenomena: The realization of nonorigination of phenomena refers to the understanding that all things arise due to causes and conditions and do not have an independent or inherent existence. This insight leads to liberation from suffering.

4. The Unborn and Imperishable: The true nature of ignorance, which is the fundamental awakeness, is unborn and imperishable. It is the essence of one's consciousness beyond the illusion of birth and death.

5. Freedom from Misery: By understanding the emptiness of the five clusters (the aggregates that constitute individual existence), one can be free from suffering caused by craving and attachment.

6. True Religion with No Fixations: The awakened state is described as a state of universal way, without grasping or fixations, where one is in harmony with the natural flow of existence.

The passage seems to be drawing from Buddhist philosophy and teachings, particularly emphasizing the realization of emptiness, impermanence, and the potential for enlightenment within each individual. It encourages turning inward, examining one's true nature, and transcending the illusions of the material world to find liberation from suffering.