Such people pass on and receive this error of "a special Transmission outside the sutras" since they do not know the meaning of "outside" or "inside" and so become incoherent. Their "One Mind" is other than the One Mind and so they say that there is One Mind outside of the Buddha Dharma and their "sutras of the Buddha" are outside of the sutras of the Buddha. They do not know the One Mind as the Buddha Dharma and have not heard the sutras of the Buddha as the One Mind and so say that there is some sutra of the Buddha outside of One Mind. They talk about only the "One Mind" as the authentic Transmission because they do not know the Buddha Dharma. They have not properly studied even the margins of the meaning of coming and going and therefore should not be called disciples of Buddha. They speak about Buddhas but they do not understand the essence of the Buddhas nor the nuances. They do not understand such things because they have not heard the Buddha Dharma. Why? Because they do not understand the meaning of "Buddha", do not understand "sutra", do not understand "mind", do not understand "inside", and do not understand "outside". Those who speak like this might have been set up as elders for hundreds or thousands of years, but have not clarified or penetrated the Buddha Dharma or the Buddha Way. This statement shows a lack of understanding of the activity of Buddha Dharma and the vigour of the liberated body and the dignity of embodiment. The Supreme Path of One Mind is 'direct pointing to the human mind, looking into one's nature and becoming Buddha." The Transmission of One Mind is 'a special Transmission outside the scriptures.' The Three Paths 4 and the Twelve Divisions of the sutras should not be spoken of together with it. Other sutras and discourses are provisional tools but Mind is the actual nature of Reality. "Old man Sakyamuni, as well as putting forth the Dharma and the sutras throughout his life, also gave the authentic Transmission to Mahakasyapa of the Sutra of the One Mind, the Supreme Path which has since been genuinely Transmitted from generation to generation. Remember that the Buddha and his sutras cannot be measured by large and small, are not bound by designations of good, bad, or indifferent, and are not contained within sutras of self or others. When the Buddha is small the sutra is small. Truly, we should know that when the Buddha is great, the sutra is great. Buddhas are high and vast, and so the Teaching of Dharma is not narrow and small. 3 This is the consummate virtue of all the Buddhas and Ancestors. Thus, the Buddha's sutras are the Sutra-Buddhas. The difference in virtue between this Buddha and that Buddha 2 are indistinguishable when we compare the virtue of a life of vast eons and an eighty-year span, there can be no doubt that there is no basic difference between them. A span of eighty years compared to ten or twenty eons is the same as a single day compared to eighty years. 1 If you think that a single day is of little virtue, then even a lifespan of eighty years is not enough. The total world and the emergence of the ocean of this eon are not compensations for some lack of virtue or other incompleteness.Īnd so, we cannot say that Buddhas who have attained the Way in the morning and enter nirvana in the evening lack any virtue. However, a single speck of dust and a single instant are without any lack of virtue. A single instant emerges and the ocean of this eon emerges. The total universe emerges, the total universe is nirvana. All the Buddhas and Ancestors truly emerge in a speck of dust a single speck of dust is nirvana. The view within this turning of the Wheel of Reality actualizes all the Buddhas and Ancestors and their nirvana. This is the turning of the Wheel of Reality. Since this is done by Buddhas and Ancestors for the Buddhas and Ancestors, the sutras are authentically Transmitted as the sutras. The actualization of the Way of all the Buddhas is the Buddha's sutras. Teisho 8: The Purpose of the Sutras, March 20, 2004 Teisho 7: The Twelve Divisions of the Sutras, February 19, 2004 Teisho 6: The Paramitas, February 18, 2004 Teisho 5: The Four Noble Truths and Interdependent Emergence, February 17, 2004 Teisho 3: Turning and Shining, February 15th, 2004 Teisho 2: The Whole Dharma as a Whole, February 14, 2004 Teisho 1: Buddha's Sutras and Sutra-Buddhas, January 10, 2004 Reading of "Bukkyo: The Buddha's Sutras", January 10, 2004 Anzan Hoshin roshi presented a series of eight teisho on this text entitled "The Thread of the Buddhas" in 2004:
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