I don't actually claim the ability or qualification to "summarize" Buddhadharma, apologies for my title, but if I may ask, is the below, according to how you understand the dharma, correct?
The profoundly, truly, and absolutely clear mind encounters any thing/dharma whatsoever, and awakening is understood/has happened.
"Summarizing" Buddhadharma
"Summarizing" Buddhadharma
歸命本覺心法身常住妙法心蓮臺本來莊嚴三身徳三十七尊住心
城遠離因果法然具普門塵數諸三昧無邊徳海本圓滿還我頂禮心諸佛
In reverence for the root gnosis of the heart, the dharmakāya,
for the ever present good law of the heart, the lotus terrace,
for the inborn adornment of the trikāya, the thirty-seven sages dwelling in the heart,
for that which is removed from seed and fruit, the upright key to the universal gate,
for all boundless concentrations, the sea of virtue, the root perfection,
I prostrate, bowing to the hearts of all Buddhas.
胎藏金剛菩提心義略問答鈔, Treatise on the teaching of the gnostic heart of the womb and the diamond, T2397.1.470c5-8
城遠離因果法然具普門塵數諸三昧無邊徳海本圓滿還我頂禮心諸佛
In reverence for the root gnosis of the heart, the dharmakāya,
for the ever present good law of the heart, the lotus terrace,
for the inborn adornment of the trikāya, the thirty-seven sages dwelling in the heart,
for that which is removed from seed and fruit, the upright key to the universal gate,
for all boundless concentrations, the sea of virtue, the root perfection,
I prostrate, bowing to the hearts of all Buddhas.
胎藏金剛菩提心義略問答鈔, Treatise on the teaching of the gnostic heart of the womb and the diamond, T2397.1.470c5-8
Re: "Summarizing" Buddhadharma
I can breathe better now;
This was wonderful, -- than I can express
Namaste,,,,, Om namo Bhaisajyaguru . .
This was wonderful, -- than I can express
Namaste,,,,, Om namo Bhaisajyaguru . .
Re: "Summarizing" Buddhadharma
That seems to attempt to summarise only awakening, not the whole of Buddhadharma.
1. "profoundly, truly, and absolutely" - What do these adverbs stand for? What is a superficial compared to profound, a false to true, a relative to absolute type of clear mind?
2. "clear mind" - What mind and clean from what?
3. "encounters" - Since mind and thing encounters, does that mean they exist separately? If they are not separate, how can they encounter?
4. "awakening" - Awakening to what?
5. "is understood/has happened" - If understood, was it understood after the encounter, or simultaneously with encounter? If it's happened, has it happened only once or every time there is an encounter?
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?
2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.
3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.
4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.
1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
Mind is unobtainable.
What is there to seek?
2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.
3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.
4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.
1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
Re: "Summarizing" Buddhadharma
Oh certainly, my title was a bit grand-telling.
"Clear mind" is just one terminology I have seen used for the "Buddha-mind", to specifically specify it's "Buddha"-likeness. Whether this refers to something like "Pabhassaramidaṃ, bhikkhave, cittaṃ." or specifically the mind of a fully enlightened Buddha, and if there was a difference between the two, that is all up to the reader of the statement in the OP.
Encounters could be more precisely put as "experiences contact", if we want to stick to Buddhist Hybrid English rather than more loose Englishisms. Yogācāra seems to be a system of Buddhadharma-presentation that is all "about" having "encounters"/"contact (i.e. at the sense bases, for instance)" without presuming any "other" of any sort.Astus wrote: ↑Mon Dec 25, 2017 9:57 am3. "encounters" - Since mind and thing encounters, does that mean they exist separately? If they are not separate, how can they encounter?
4. "awakening" - Awakening to what?
5. "is understood/has happened" - If understood, was it understood after the encounter, or simultaneously with encounter? If it's happened, has it happened only once or every time there is an encounter?
The last part of the statement of the OP is to try to navigate between Buddhisms with strong hongaku tendencies and those without. "is understood" is meant to be read as "attained" in the sense of 圓滿菩提. "has occurred" removes the temporality of 圓滿菩提, negating that it may have happened at any one particular "time", as according to some views/explanations.
歸命本覺心法身常住妙法心蓮臺本來莊嚴三身徳三十七尊住心
城遠離因果法然具普門塵數諸三昧無邊徳海本圓滿還我頂禮心諸佛
In reverence for the root gnosis of the heart, the dharmakāya,
for the ever present good law of the heart, the lotus terrace,
for the inborn adornment of the trikāya, the thirty-seven sages dwelling in the heart,
for that which is removed from seed and fruit, the upright key to the universal gate,
for all boundless concentrations, the sea of virtue, the root perfection,
I prostrate, bowing to the hearts of all Buddhas.
胎藏金剛菩提心義略問答鈔, Treatise on the teaching of the gnostic heart of the womb and the diamond, T2397.1.470c5-8
城遠離因果法然具普門塵數諸三昧無邊徳海本圓滿還我頂禮心諸佛
In reverence for the root gnosis of the heart, the dharmakāya,
for the ever present good law of the heart, the lotus terrace,
for the inborn adornment of the trikāya, the thirty-seven sages dwelling in the heart,
for that which is removed from seed and fruit, the upright key to the universal gate,
for all boundless concentrations, the sea of virtue, the root perfection,
I prostrate, bowing to the hearts of all Buddhas.
胎藏金剛菩提心義略問答鈔, Treatise on the teaching of the gnostic heart of the womb and the diamond, T2397.1.470c5-8
Re: "Summarizing" Buddhadharma
I forgot to address your questions here:
"Truly" is a graft of the 真 in 真如 ("true likeness", tathātā).
"Absolute" is a stealing from some surface-level Zen terminology I have picked up, in the sense of the "absolute". Perhaps it is misused.
"Profoundly" is a graft from the "āryāvalokiteśvarabodhisattvo gaṃbhīrāṃ prajñāpāramitāyāṃ caryāṃ caramāṇo" opening of the Heart Sūtra.
"Truly" is a graft of the 真 in 真如 ("true likeness", tathātā).
"Absolute" is a stealing from some surface-level Zen terminology I have picked up, in the sense of the "absolute". Perhaps it is misused.
歸命本覺心法身常住妙法心蓮臺本來莊嚴三身徳三十七尊住心
城遠離因果法然具普門塵數諸三昧無邊徳海本圓滿還我頂禮心諸佛
In reverence for the root gnosis of the heart, the dharmakāya,
for the ever present good law of the heart, the lotus terrace,
for the inborn adornment of the trikāya, the thirty-seven sages dwelling in the heart,
for that which is removed from seed and fruit, the upright key to the universal gate,
for all boundless concentrations, the sea of virtue, the root perfection,
I prostrate, bowing to the hearts of all Buddhas.
胎藏金剛菩提心義略問答鈔, Treatise on the teaching of the gnostic heart of the womb and the diamond, T2397.1.470c5-8
城遠離因果法然具普門塵數諸三昧無邊徳海本圓滿還我頂禮心諸佛
In reverence for the root gnosis of the heart, the dharmakāya,
for the ever present good law of the heart, the lotus terrace,
for the inborn adornment of the trikāya, the thirty-seven sages dwelling in the heart,
for that which is removed from seed and fruit, the upright key to the universal gate,
for all boundless concentrations, the sea of virtue, the root perfection,
I prostrate, bowing to the hearts of all Buddhas.
胎藏金剛菩提心義略問答鈔, Treatise on the teaching of the gnostic heart of the womb and the diamond, T2397.1.470c5-8
Re: "Summarizing" Buddhadharma
Avoid nonvirtue,Coëmgenu wrote: ↑Sat Dec 23, 2017 1:13 amI don't actually claim the ability or qualification to "summarize" Buddhadharma, apologies for my title, but if I may ask, is the below, according to how you understand the dharma, correct?
The profoundly, truly, and absolutely clear mind encounters any thing/dharma whatsoever, and awakening is understood/has happened.
adopt virtue,
know one's mind.
This is the teaching of the Buddhas.
This, at base, is how one summarizes the Dharma.
Re: "Summarizing" Buddhadharma
“Both formerly and now, it is only suffering that I describe, and the cessation of suffering.” The Buddha
'When alone, watch your mind. When with others, watch your speech'- Old Kadampa saying.
Re: "Summarizing" Buddhadharma
Summarising can have different purposes. “Ye dharma hetuprabhava...” doesn’t really tell you what the Dharma *is* but it does tell you what the most important part of the Dharma addresses.
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