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Buddhadharma : Summer 2005
summer 2005| 32 |buddhadharma This threefold body is you, listening to my teaching right now. When you don’t seek it by running around outside, you embody these supreme functions. According to the scholars of the sutras and shastras, the threefold body is the ultimate essence. But this mountain monk has a different view. This threefold body is merely a name. It is also threefold dependence. A man of old said, The so-called Buddha-bodies are metaphors for the teachings of Buddhism. The so-called Buddha-lands are metaphors for the nature of the universe. Therefore, we clearly see that the body of Dharma-nature and the land of Dharma-nature are nothing but shadows cast by the light. “Virtuous monks, it is urgently important for you to realize the one who manipulates the light. That is the origin of all the buddhas to which all followers of the Way return. Your body composed of the four great elements can neither preach the Dharma nor listen to the Dharma. Your spleen, stomach, liver, and gallbladder can neither preach the Dharma nor listen to the Dharma. The boundless sky can neither preach the Dharma nor listen to the Dharma. What is it that can preach the Dharma and listen to the Dharma? This very you existing clearly before my eyes, without form, shining alone – it is this one who can preach the Dharma and listen to the Dharma. If you see it in this way, you are not different from the buddhas and the patriarchs. Just never be distracted throughout the day, and whatever you see is it. But ‘when emotions arise, wisdom becomes clouded, and when thinking wavers, the essence is obscured.’ Consequently people transmigrate through the three realms and experience all kinds of suffering. According to this mountain monk’s view, there is nothing that is not profound, no one who is not eman- cipated. “Followers of the Way, Mind-Dharma has no form. It pen- etrates throughout the ten directions. In the eyes it is called seeing. In the ears it is called hearing. In the nose it smells odors. In the mouth it converses. In the hands it holds. In the feet it runs. “Fundamentally, it is one pure radiance. When divided, it becomes six harmonious functions. As One Mind does not exist to begin with, wherever you go, you are already emancipated. What is the point of this mountain monk’s teaching in this way? Just because you followers of the Way cannot stop your seeking mind, you are lost in the expedient means of the ancient wor- thies. Followers of the Way, take this mountain monk’s view and you will cut off the head of Sambhogakaya and Nirmanakaya Buddhas. A Bodhisattva who has accomplished the tenth stage of mind is just like a low-class bastard. A Bodhisattva who has attained the two levels of supreme awakening – a fellow carry- ing chains. An arhat and pratyeka-buddha – like piss and shit. Bodhi and nirvana – like hitching posts for donkeys. Why is this so? Because you followers of the Way haven’t yet realized that the three asamkhaya kalpas2 are without substance, thus you have these impediments. The True person of the Way is never like that. Just live in accord with circumstances, and by doing so erase your past karma. Accept things as they come and freely wear your clothes. When you want to go, go. When you want to sit, sit. Never have a single thought about seeking buddhahood. Why is this so? A man of old3 said, If you want to do this and that trying to seek Buddha, Buddha becomes a great herald of birth and death. “Virtuous monks, time is fleeting. Yet you just want to rush around trying to learn Zen and study the Way, memorizing names and phrases, seeking buddhas and patriarchs. You look for good teachers and speculate. Make no mistake, followers of the Way. After all, you were born of a father and a mother. What more need you seek? Reflect your light upon yourself. A man of old said, Yajnadatta4 [thought he had] lost his head. If his seeking mind ceased, he would be at peace (buji). Virtuous monks, just be ordinary. Don’t try to be special. There are a bunch of foolish monks who cannot discern good from bad. They see the divine; they see the devil. They point to the East; they point to the West. They like fair weather; they like rain. Every one of them will have to repay their debts in front of Yama by swallowing a red-hot iron ball. Sons and daughters of good families are bewitched by that pack of foxes and so act in strange ways. Blind idiots! The day will come for you to pay up for what you have eaten.” RepRoducedwiththepeRmissionoftheReveRendZenshomiYataofjoko-ji 2 The three asamkhaya kalpas are the three timeless periods of a bodhisattva’s progression to buddhahood. 3 Master Bao Zhi, one of the two most famous masters of the Liang Dynasty in China. 4 One morning, Yajnadatta looked at his face in the mirror and it was so beautiful that he wanted to see it directly without a mirror. As a result of trying to do this and failing, he became very upset and thought that he was a ghost without a head.