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Buddhadharma : Summer 2005
buddhadharma| 31 |summer 2005 Chapters XI-XVII, from the seCtIon “teaChIng the assembly” CHApTER XI The Master addressed the monks, saying, “Nowadays, those of you who practice Buddhadharma need to have true insight. If you get true insight, you will no longer be tainted by life and death, and you will be free to go or stay. Though you don’t seek that which is excellent, that which is excellent will come to you all by itself. Followers of the Way, outstanding ancient teachers all had their own methods to liberate people. In the case of this mountain monk, all I want to point out to you is that you must not be deluded by others. If you want to act, just act. Don’t ever be intimidated. You students nowadays don’t get it. What is the disease? The disease is a lack of self-con- fidence. If your faith is insufficient, you will keep on wandering in confusion. No matter what the circumstances, you will be controlled and led around by others. You will not find freedom. If you can stop your continuously seeking mind, then there will be no difference between you and the buddhas and patriarchs. Would you like to know the buddhas and patriarchs? They are none other than those who are now in front of me, listening to the Dharma. Because you students of Dharma don’t have enough confidence in yourselves, you search outwardly. Even if you find something through seeking externally, that something is merely a description in written words. You will never get the vital spirit of the patriarchs that way. Make no mistake, virtuous RepRoducedwiththepeRmissionoftheReveRendsoshoYamada,ofshinju-an,daitoku-ji. Portrait of Master Rinzai by Dasoku Soga Zen students. If you don’t meet this right now, you will transmi- grate in the three realms for ten thousand kalpas and thousands of lives, led by your preferences to be reborn as a donkey or a cow. Followers of the Way, according to this mountain monk’s view, we are not different from Shakyamuni. Is there anything you lack in your everyday activities? The six rays of divine light never cease shining. If you can understand in this way, then you’ll just be a person of buji1 throughout your life. “Virtuous monks, There is no serenity in the three realms. It is like a burning house. This is not a place for you to linger. The death-dealing devil of impermanence comes in an instant, without discerning between noble and base, old and young. If you don’t want to be differ- ent from the buddhas and patriarchs, just don’t seek outside. The pure light of your mind at this moment – this is Dharmakaya Buddha within your own house. The nondiscriminating light of your mind at this moment – this is Sambhogakaya Buddha within your own house. The undifferentiated light of your own mind at this moment – this is Nirmanakaya Buddha within your house. 1 In this collection of his teachings, Master Rinzai uses the term buji more than twenty times. It is obvious that this is the main theme of his teaching. Bu means no, or negation. Ji is event, matter, action, phenomena, affair, or thing. Literally, buji means to negate all ji. But when we completely realize the true nature of the universe, what seems to be ji is, in fact, none other than buji. There is nothing to do, no matter how hard we try. The closest English word for buji is “now” or “as-it-is.” Buji means to be one with suchness, the unconditional nature of “let it be,” with nothing wanting, nothing superfluous.