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Buddhadharma : Fall 2010
buddhadharma: the practitioner’s quarterly fall 2 0 10 64 and devas. Their two lineages spread, and later the Five Gates opened: the Fayan School, the Guiyang School, the Caodong School, the Yunmen School, and the Linji School. At present in Great Song China only the Linji School prospers throughout the country. But in spite of their different styles, each of the Five Schools holds the one seal of the buddha mind. In China after the Later Han Dynasty [25–220], the teach- ings of Buddhist scriptures were introduced and spread all over the land, but there was no conclusive teaching as yet. When Bodhidharma came from India , the root of twining vines was immediately cut off and the pure, single buddhadharma spread. Hope that it will be like this in our country. Now, all ancestors and all buddhas who uphold buddha- dharma have made it the true path of unfolding enlightenment to sit upright, practicing in the midst of receptive samadhi. Those who attained enlightenment in India and China fol- lowed this way. Thus, teachers and disciples intimately trans- mitted this excellent art as the essence of the teaching. In the authentic tradition of our heritage, it is said that this directly transmitted, straightforward buddhadharma is the unsurpassable of the unsurpassable. From the first time you meet a master, without depending on incense offering, bowing, chanting buddha names, repentance, or reading scriptures, just wholeheartedly sit, and thus drop away body and mind. When even for a moment you sit upright in samadhi express- ing the buddha mudra [form] in the three activities [body, speech, and thought], the whole world of phenomena becomes the buddha mudra and the entire sky turns into enlighten- ment. Accordingly, all buddha tathagatas increase dharma bliss, the original source, and renew their magnificence in the awakening of the way. Furthermore, all beings in the world of phenomena in the ten directions and the six paths, including the three lower paths, at once obtain pure body and mind, realize the state of great emancipation, and manifest the origi- nal face. At this moment, all things actualize true awaken- ing; myriad objects partake of the buddha body; and sitting upright, a glorious one under the bodhi tree, you immediately leap beyond the boundary of awakening. Then, you turn the unsurpassably great dharma wheel and expound the profound wisdom, ultimate and unconditioned. This broad awakening comes back to you, and a path opens up to help you invisibly. Thus, in zazen you invariably drop away body and mind, cut through fragmented concepts and thoughts from the past, and realize essential buddhadharma. You cultivate buddha activity at innumerable practice places of buddha tathagatas everywhere, provide the opportunity for everyone to engage in ongoing buddhahood, and vigorously uplift the dharma of going beyond buddha. Because earth, grass, trees, walls, tiles, and pebbles in the world of phenomena in the ten directions all engage in bud- dha activity, those who receive the benefits of the wind and water are inconceivably helped by the buddha’s transfor- mation, splendid and unthinkable, and intimately manifest enlightenment. Those who receive these benefits of water and fire widely engage in circulating the buddha’s transformation based on original realization. Because of this, all those who live with you and speak with you also receive immeasurable buddha virtue, practice continuously, and extensively unfold the endless, unremitting, unthinkable, unnameable buddha- dharma throughout the entire world of phenomena. All this, however, does not appear within perception. Because it is unconstructedness in stillness, it is immediate realization. If practice and realization were two things, as it appears to an ordinary person, each could be recognized separately. But what can be met with recognition is not realization itself, because realization is not reached with a discriminating mind. In stillness, mind and object merge in realization and go beyond enlightenment. Thus, in the state of receptive samadhi, without disturbing its quality or moving a single particle, you engage the vast buddha activity, the extremely profound and subtle buddha transformation. Grasses, trees, and lands that are embraced by this way of transformation together radiate a great light and endlessly expound the inconceivable, profound dharma. Grass, trees, and walls bring forth the teaching to all beings, including common people and sages; all beings in response extend this dharma to grass, trees, and walls. Thus, the realm of self- awakening and awakening others invariably holds the mark of realization with nothing lacking, and realization itself is manifested without ceasing for a moment. This being so, the zazen of even one person at one moment imperceptibly accords with all things and fully resonates through all time. Thus, in the past, future, and present of the limitless universe, this zazen carries on the buddha’s transformation endlessly and timelessly. Each moment of zazen is equally the wholeness of practice, equally the wholeness of realization. This is so not only while sitting; like a hammer striking emptiness, before and after its exquisite sound permeates everywhere. How can it be limited to this time and space? Myriad beings all manifest original practice, original face; it is impossible to measure. Even if all buddhas of the ten directions, as innumerable as the sands of the Ganges, exert their strength and with the buddha wisdom try to measure the merit of one person’s zazen, they will not be able to fully comprehend it. (Facing page) One