After reading this article on What is Zen? I had the following thoughts.
Although it starts with the usual four lines attributed to Bodhidharma, it apparently presents only a shallow understanding of the first line (in his translation) about avoiding scriptures. The rest about seeing mind and becoming buddha remains a mystery. Instead there are rules, rituals and priests. And of course lots of sitting silently. Then in the second part there is some discussion about how Zen people should be nice, compassionate and socially engaged. So, if someone defines Zen like that, sadly Zen amounts to nothing more than an afternoon yoga class with some witty quotes pasted on the walls of the gym.
Let me offer a short commentary, to show how I like to think of Zen.
教外別傳。
Separate transmission outside teachings.
That transmission not found in the teachings is from mind to mind. While this is easily confused nowadays with paper transmission, it actually means very simply understanding the Dharma. That is, whoever knows first hand that nothing can be attained has received that transmission. It has nothing to do with authorising people to perform ceremonies in black robes.
不立文字。
No reliance on words and letters.
Buddhism has a lot to say about language and its immense role in defining our reality of everyday experiences. Generally we see things depending on what we think about them, and what we think are conceptual constructs. Not relying on words does not mean being mute, it means seeing through the web of linguistic fabrications, or rather understanding them for what they are. Just words and letters. But without any essence or any real substance to refer to with them.
直指人心。
Points straight to your mind.
This is the primary message of the four lines. Look nowhere else but your own mind. Zen is the sudden path, the way of direct enlightenment. Everything else are just decorations and distractions to entertain us. First difficulty is to know what mind means. Mind is the totality of our experience. It is nothing hidden but readily apparent. The reason it can be easily missed is that instead of just looking at our present experience we prefer coming up with ideas and explanations, that is, relying on words and letters. What is obvious for everyone about their ongoing experiences is that they are coming and going. We cannot keep it. Experience is totally ungraspable. There is not a single moment we can stay with. While we can think about past events, imagine future ones and label presently occurring impressions, feelings and thoughts, that very thinking itself is momentary. The Buddha taught that attachment is the cause of suffering. When we look straight at our experience it is perfectly clear that it is actually impossible to attach to anything.
見性成佛。
Become buddha by seeing nature.
Seeing the nature of mind, of the totality of experience, is enlightening the truth that appearances are already free from conceptual and emotional limitations. In other words, emotional and conceptual attachments are themselves ungraspable experiences. Nowhere to go, nothing to attain. That is perfect liberation, buddhahood.
Although it starts with the usual four lines attributed to Bodhidharma, it apparently presents only a shallow understanding of the first line (in his translation) about avoiding scriptures. The rest about seeing mind and becoming buddha remains a mystery. Instead there are rules, rituals and priests. And of course lots of sitting silently. Then in the second part there is some discussion about how Zen people should be nice, compassionate and socially engaged. So, if someone defines Zen like that, sadly Zen amounts to nothing more than an afternoon yoga class with some witty quotes pasted on the walls of the gym.
Let me offer a short commentary, to show how I like to think of Zen.
教外別傳。
Separate transmission outside teachings.
That transmission not found in the teachings is from mind to mind. While this is easily confused nowadays with paper transmission, it actually means very simply understanding the Dharma. That is, whoever knows first hand that nothing can be attained has received that transmission. It has nothing to do with authorising people to perform ceremonies in black robes.
不立文字。
No reliance on words and letters.
Buddhism has a lot to say about language and its immense role in defining our reality of everyday experiences. Generally we see things depending on what we think about them, and what we think are conceptual constructs. Not relying on words does not mean being mute, it means seeing through the web of linguistic fabrications, or rather understanding them for what they are. Just words and letters. But without any essence or any real substance to refer to with them.
直指人心。
Points straight to your mind.
This is the primary message of the four lines. Look nowhere else but your own mind. Zen is the sudden path, the way of direct enlightenment. Everything else are just decorations and distractions to entertain us. First difficulty is to know what mind means. Mind is the totality of our experience. It is nothing hidden but readily apparent. The reason it can be easily missed is that instead of just looking at our present experience we prefer coming up with ideas and explanations, that is, relying on words and letters. What is obvious for everyone about their ongoing experiences is that they are coming and going. We cannot keep it. Experience is totally ungraspable. There is not a single moment we can stay with. While we can think about past events, imagine future ones and label presently occurring impressions, feelings and thoughts, that very thinking itself is momentary. The Buddha taught that attachment is the cause of suffering. When we look straight at our experience it is perfectly clear that it is actually impossible to attach to anything.
見性成佛。
Become buddha by seeing nature.
Seeing the nature of mind, of the totality of experience, is enlightening the truth that appearances are already free from conceptual and emotional limitations. In other words, emotional and conceptual attachments are themselves ungraspable experiences. Nowhere to go, nothing to attain. That is perfect liberation, buddhahood.
No comments:
Post a Comment