The quintessence of the Platform Sutra
-
Good Friends, it has been the tradition of our school to take 'No Thought' as the object, 'No Form' as the basis, and 'No Attachment' as the fundamental principle. 'No Form' means to be apart from the notion of forms when in contact with forms. 'No Thought' means to be away from thought when thought arises. 'No Attachment' is the characteristic of our nature. All things - good or bad, beautiful or ugly - should be treated as void. Even in time of disputes and quarrels we should treat our intimates and our enemies alike and never think of retaliation. From thought to thought, let the past be dead. If we allow our thoughts, past, present, and future, to link up in a series, it is called confinement. If we never let our mind attach to anything from thought to thought, and there will be no confinement. This is why 'No Attachment' is taken as the fundamental principle.
Good Friends, to free ourselves from all external forms is called 'No Form'. When we are in a position to do so, the nature of Dharma will be pure. This is why 'No Form' is taken as the basis.
Good Friends, to keep our mind free from defilement under all circumstances is called 'No Thought'. Our mind should stand aloof from circumstances, and allow no reaction to our mind from circumstances. But it is a great mistake to suppress our mind from all thinking; for even if we succeed in getting rid of all thoughts, and die immediately thereafter, still we shall be reincarnated elsewhere. Mark this, treaders of the Path. It is bad enough for a man to commit blunders from not knowing the meaning of the Dharma, but how much worse would it be to encourage others to follow suit? Being deluded, he sees not and in addition he blasphemes the Buddhist Canon. Therefore 'No Thought' is taken as the object.
Good Friends, let me explain more fully why we take 'No Thought' as our object. It is because there is a type of man under delusion who boasts of the realization of the Self-nature; but being carried away by circumstances, ideas rise in his mind, followed by erroneous views that are the source of all sorts of false notions and defilements. In the Self-nature, there is intrinsically nothing to be attained. To say that there is attainment, and to talk thoughtlessly on merits or demerits are erroneous views and defilements. For this reason we take 'No Thought' as the object of our School.
Good Friends, what is that should be 'No'? What is that should be 'Thought'? 'No' means to have no dualistic and all defiling conceptions. 'Thought' means to fix our mind on the true nature of Tathata, for Tathata is the quintessence of thought, and thought is the result of the activity of Tathata. It is the positive essence of Tathata - not the sense organs - which gives rise to 'thought'. Tathata bears its own attribute, and therefore it can give rise to 'thought'. Without Tathata the sense organs and the sense objects would perish immediately.
Good Friends, because it is the attribute of Tathata which gives rise to 'thought', our sense organs - in spite of their functioning in seeing, hearing, touching, knowing, etc. - need not be tainted or defiled in all circumstances, and our true nature may be 'self-manifested' all the time. Therefore the Sutra says, "Even all Dharmas can be easily distinguished, the 'First Principle' is still immovable"
- The Platform Sutra -
No thought, no form and no attachment is the quintessence of the Sutra. But it is not annihilation. It means to be detached from all thought, form and attachment.Originally posted by namelessness:Good Friends, it has been the tradition of our school to take 'No Thought' as the object, 'No Form' as the basis, and 'No Attachment' as the fundamental principle. 'No Form' means to be apart from the notion of forms when in contact with forms. 'No Thought' means to be away from thought when thought arises. 'No Attachment' is the characteristic of our nature. All things - good or bad, beautiful or ugly - should be treated as void. Even in time of disputes and quarrels we should treat our intimates and our enemies alike and never think of retaliation. From thought to thought, let the past be dead. If we allow our thoughts, past, present, and future, to link up in a series, it is called confinement. If we never let our mind attach to anything from thought to thought, and there will be no confinement. This is why 'No Attachment' is taken as the fundamental principle. Good Friends, to free ourselves from all external forms is called 'No Form'. When we are in a position to do so, the nature of Dharma will be pure. This is why 'No Form' is taken as the basis.Good Friends, to keep our mind free from defilement under all circumstances is called 'No Thought'. Our mind should stand aloof from circumstances, and allow no reaction to our mind from circumstances. But it is a great mistake to suppress our mind from all thinking; for even if we succeed in getting rid of all thoughts, and die immediately thereafter, still we shall be reincarnated elsewhere. Mark this, treaders of the Path. It is bad enough for a man to commit blunders from not knowing the meaning of the Dharma, but how much worse would it be to encourage others to follow suit? Being deluded, he sees not and in addition he blasphemes the Buddhist Canon. Therefore 'No Thought' is taken as the object.
Here the patriarch taught us how to be away from our thought. This is difficult because it will take us many years to practice that. But after that, our thoughts would be vanished naturally. That’s how ‘No thought’ can be accomplished. So it is not wise to suppress our mind from thinking, for whatever is suppressed will definitely strike back.
Good Friends, let me explain more fully why we take 'No Thought' as our object. It is because there is a type of man under delusion who boasts of the realization of the Self-nature; but being carried away by circumstances, ideas rise in his mind, followed by erroneous views that are the source of all sorts of false notions and defilements. In the Self-nature, there is intrinsically nothing to be attained. To say that there is attainment, and to talk thoughtlessly on merits or demerits are erroneous views and defilements. For this reason we take 'No Thought' as the object of our School.
Good Friends, what is that should be 'No'? What is that should be 'Thought'? 'No' means to have no dualistic and all defiling conceptions. 'Thought' means to fix our mind on the true nature of Tathata, for Tathata is the quintessence of thought, and thought is the result of the activity of Tathata. It is the positive essence of Tathata - not the sense organs - which gives rise to 'thought'. Tathata bears its own attribute, and therefore it can give rise to 'thought'. Without Tathata the sense organs and the sense objects would perish immediately.
Good Friends, because it is the attribute of Tathata which gives rise to 'thought', our sense organs - in spite of their functioning in seeing, hearing, touching, knowing, etc. - need not be tainted or defiled in all circumstances, and our true nature may be 'self-manifested' all the time. Therefore the Sutra says, "Even all Dharmas can be easily distinguished, the 'First Principle' is still immovable"
We still need to distinquish things in order to survive. The key to non-duality is to find our inner An-Hsiang first, and let An-Hsiang be the only response we have to all circumstances.
-
More on No-Thought:
http://www.angelfire.com/electronic/awakening101/shikantaza.html
III. Also distinctive of Dogen's account of Shikantaza is that it is the practice of "without thinking" (hishiryo): which is also called no-mind (mushin; wu-hsin), the essence of Zen Enlightenment. Here we shall discuss "thinking," "not-thinking" and "without thinking."
A. THINKING (shiryo): This is our habitual tendency to stay in the mode of conceptualizing thought.
1. About "thinking" a) Noetic Attitude: positional (either affirming or negating); b) Noematic Content: conceptualized objects.
a) Noetic Attitude is positional (either affirming or negating): A subject is adopting an intentional stance toward an object and, specifically, thinking about it in either a positive or negative way: "This is an X" or "This is not an X," "Do X" or "Do not do X."
(1) Consciousness is an intentional vector proceeding from a subject to an object. The subject is a cognitive agent.
b) Noematic Content: X is an intentional object pointed to and conceived through our thoughts.
2. "Thinking" can be pictured as follows:
c) Aspects of "thinking":
(1) Subject-object division present: an active subject thinks an object.
(2) Non-immediacy: We do not experience the object immediately but only at a distance, as removed subjects, and only through the thoughts we have of the object.
(3) Non-fullness: We do not experience the object in its fullness or "suchness" but, rather, only as filtered through our thinking about it.
B. NOT-THINKING (fushiryo): About "not-thinking": (1) noetic attitude: positional (only negating); (2) noematic content: thinking (as objectified).
1. Noetic attitude is positional (only negating): Subject is agent seeking to suppress its thinking.
2. Noematic content: The object is now the "second-order" object "thinking about X."
"Not-thinking" can be pictured as follows:
3. Aspects of "not-thinking": Same as for "thinking."
a) Consciousness is still an intentional-vector proceeding from a subject to the object. The subject is still functioning as agent, even if one trying to bring an end to its own agency.
C. WITHOUT THINKING (hishiryo): This is no-thought (munen; wu-nien) or no-mind (mushin; wu-hsin): pure immediacy in the fullness of things as they are.
1. About "not-thinking": (1) noetic attitude: nonpositional (neither affirming nor negating); (2) noematic content: pure presence of things as they are (genjokoan).
a) Noetic attitude is nonpositional (neither affirming nor negating): Consciousness is no longer an intentional vector proceeding from a subject to an object but is, rather, an open dynamic field in which objects present themselves.
b) Noematic content: The object is no longer an object that is the target of an intentional act but is, rather, the object itself as it presents itself within the open dynamic field of consciousness.
c) Aspects of "without thinking":
(1) No subject-object distinction: The subject has disappeared—this being the Zen interpretation of Buddhist anatta or no-mind.
(2) Immediacy: Without a subject standing back, the experience is one of immediacy within the dynamic field of consciousness.
(3) Fullness: Because the object is not filtered through an intentional act, it presents itself in its fullness.
(4) Such immediacy and fullness are genjokoan, "pure presence of things as they are."
It is a serious mistake in the understanding of Zen to refer merely to the "denial" or "cessation" of "conceptual thinking." Regardless of whether or not it can be proven than the pre-Buddhist Sanskrit etymology of the term Dhyana can be shown to have no-thought connotations, the main concern here is the semantic development undergone by the Chinese term ch'an in the course of the production of the Ch'an texts in East Asia.
It is quite clear that in Ch'an Buddhism, no-mind, rather than referring to an absence of thought, refers to the condition of not being trapped in thoughts, not adhering to a certain conceptual habit or position.
The error of interpretation made by many scholars (and by Zen practitioners as well) lies precisely in taking the term "no-thought" to refer to some kind of permanent, or ongoing absence of thought. While this assumption is routinely made, it is impossible to corroborate it in the Ch'an canon. If we study the seminal texts carefully, we do find a description of the experience of an instantaneous severing of thought that occurs in the course of a thoroughgoing pursuit of a Buddhist meditative exercise.
Nowhere in the Platform Sutra, Sutra of Perfect Enlightenment, Diamond Sutra, or any other major Ch'an text, is the term "no-mind" explained to be a permanent incapacitation of the thinking faculty or the permanent cessation of all conceptual activity. (source) -
A post from copied from Sammyboy.com's Alfresco Coffeeshop:
85660.36 in reply to 85660.35
Please feel free to correct me if I am in any wrong.
However for most of us, attention is still not beyond the realm of thoughts. This attention is still willed by an illusional 'I', and therefore has not transcended the dualism of Subject (self) and Object (of observation).
Meaning ordinary attention, there is still a 'self' observing or paying attention. By training our attention we can develope a form of one-pointedness (Ding4), but because it is still not beyond the realm of thoughts, it cannot result in wisdom or liberation.
Thoughts in this case, is actually "self", or our 7th mind-consciousness, or the consciousness of a 'self'. Buddhism practise is to break through this self-attachment (wo3-zhi2). Buddhist practise is also to transform these 'thoughts' (self) into Awareness, and with Awareness, not letting 'thoughts' arise or waver. (note: no-thought is NOT the suppression of thinking faculty, pls read the latest post on http://buddhism.sgforums.com/?action=thread_display&thread_id=149386 on the difference between 'not-thinking' and 'without thinking')
Because 'thoughts' is attachment and dualism, it creates all kinds of perception/feelings and causes sufferings. "Buddha" means "Aware/awaken". Awareness does not have discrimination/dualism, attachment, it is totally formless, without sufferings, when we keep awareness on thoughts - once the thoughts waver (you are aware), let go immediately. We will reach a point where we know when our thoughts arise, and therefore disallow these thoughts to arise, that is "awareness" taking control - thoughts unmoved.
Awareness is not asking you to look outwards to be attentive to every action; movement; or any happenings. It is to look inwards and not allow 'thoughts' to arise.
When there is 'no thoughts', we will naturally know how to harmonize and fuses completely with everything.
--------------
My daily activities are not unusual,
I'm just naturally in harmony with them.
Grasping nothing, discarding nothing...
Supernatural power and marvelous activity -
Drawing water and carrying firewood.
Layman Pang-yun
--------------- -
Please allow 'me' to say something and correct 'me' if I am wrong...Originally posted by An Eternal Now:A post from copied from Sammyboy.com's Alfresco Coffeeshop:
However for most of us, attention is still not beyond the realm of thoughts. This attention is still willed by an illusional 'I', and therefore has not transcended the dualism of Subject (self) and Object (of observation).
Meaning ordinary attention, there is still a 'self' observing or paying attention. By training our attention we can develope a form of one-pointedness (Ding4), but because it is still not beyond the realm of thoughts, it cannot result in wisdom or liberation.
We believe the 'I' or 'me' is the doer of all our actions and decision-making. This is really a false belief. The idea that a 'self' that is controlling and making decision is an illusion. Things gets accomplished nevertheless, with or without the 'sense of self'.
The 'I/sense of self' cannot will or control anything at all. The 'I' is inserted into the sequence of thoughts and is just a sequence of thoughts.
'I' is not the doer, for most, it is the 'being done.' -
Thank you for your correction, what you said do make sense.Originally posted by longchen:Please allow 'me' to say something and correct 'me' if I am wrong...
We believe the 'I' or 'me' is the doer of all our actions and decision-making. This is really a false belief. The idea that a 'self' that is controlling and making decision is an illusion. Things gets accomplished nevertheless, with or without the 'sense of self'.
The 'I/sense of self' cannot will or control anything at all. The 'I' is inserted into the sequence of thoughts and is just a sequence of thoughts.
'I' is not the doer, for most, it is the 'being done.'
In Buddhism especially Diamond Sutra, the delusion seems to go in the order from the Four Forms to the Three Minds.
When one breaks free from Four Forms and Three Minds, they cannot see a continuous 'self' or a 'controller'.
Originally no 'self' is needed, but because sentient beings have this kind of delusion deeply rooted in their minds its difficult to remove it.
One of my dharma teacher was asked - how can I find my 'awareness'? He used a needle or something sharp I cant remember what, to poke him. He withdrew his hands immediately. My dharma teacher then replied something like - before the moment you start to have any thoughts etc about that pain, you already withdrew your hands. It is immediate action. That moment before you thought about the pain was just awareness. (therefore it is only after that instant that he starts to think "I AM IN PAIN" ) Sorry I may have remembered wrongly here, but this is what I think I remembered.
http://www.jenchen.org.sg/vol7no2e.htm
5. What is "I"? Is it real?
Can anybody find the "I" in you? It is not an easy task. If you say "I can see you", who is this "I" that you are referring to? You may reply that the "I" is in fact your eyes. If you say, "I can hear you speaking of the Dharma", it is your ears not the "I" that heard me. Not only are the eyes and ears not the "I", even if they are, what about the nose, mouth, tongue, limbs, body, head or hair? They are not the "I" too. Since we cannot locate it, it does not seem meaningful to attach to this ego. Therefore, a Buddhism practitioner should comprehend this non-ego-form and maintain non-ego at all times. One will then realise that all forms are false (an illusion), including the ego-form. The "I" is false.
The "human-form" refers to the notion of a relative opposite when we encounter another person. Since we cannot find the ego-form or "I-form", how then can we find the human-form? We cannot. This is because the ego-form of the person whom we encounter is also not real; it is empty. The ego-form is empty, therefore, and naturally the human-form is also empty. Since the ego-form and the human-from are empty, it follows that the "sentient being-form" is also empty.
Thus, the sense of time, or the time-form is also empty. A Buddhism practitioner should cultivate to be detached from the 'Three Minds'[1] and the 'Four Forms'[2]: not grasping the mind of the past, the present and the future, and not attached to the notion of the ego-form, the human-form, the sentient being-form and the time-form.
Notes:
[1] The Three Minds: (i) the past is gone and cannot be grasped. (ii) After this moment, the present becomes past and also cannot be grasped. (iii) The future is not here yet and therefore cannot be grasped too.
[2] The four forms: Form - Characteristics; (i) Everybody has an ego, this is the ego- form. (ii) When we see another person, we perceive the human-form. (iii) When thoughts arise in our mind, we perceive the sentient being-form. (iv) The continuity of these thoughts through time gives rise to the time-form. -
Yes Long Chen,
But for penetrating insight to arise there must be the willingness to let go of false beliefs. Not to create any sort of beliefs first, give up everything and see and feel from this raw state. Not to say there is a ‘doer’, a ‘controller’, not to react to your thoughts and memories, just merely feel and see the process. Not to immediately jump into conclusion and create a ‘Source’ to fill the in-between gaps to satisfy the thinking mind. Just conquer it with utmost sincerity. Allow ‘being done’ and understand the meaning of ‘doing without a doer’ – non doing. Do not separate ‘pure-awareness’ from the ‘being done’. Do not create a Source and separate it from the ‘Movement’. Instead be Still and simply Feel the ‘being done’ with totality. The experience is like knowing without thought and yet dwelling into even the minuteness details of every immediate experience with complete clarity. If you say I am IT, the clarity is lost. Any separation prevents ‘True Seeing’. Why is this ‘I’ necessary? Awareness is a stream of clear luminosity without a center to be found anywhere. If we continue to try contain awareness as ‘Self’ hiding somewhere, clear luminosity will not be experienced and the QUANTUM empty nature will not be known. -
Dear Thusness,Originally posted by Thusness:Yes Long Chen,
But for penetrating insight to arise there must be the willingness to let go of false beliefs. Not to create any sort of beliefs first, give up everything and see and feel from this raw state. Not to say there is a ‘doer’, a ‘controller’, not to react to your thoughts and memories, just merely feel and see the process. Not to immediately jump into conclusion and create a ‘Source’ to fill the in-between gaps to satisfy the thinking mind. Just conquer it with utmost sincerity. Allow ‘being done’ and understand the meaning of ‘doing without a doer’ – non doing. Do not separate ‘pure-awareness’ from the ‘being done’. Do not create a Source and separate it from the ‘Movement’. Instead be Still and simply Feel the ‘being done’ with totality. The experience is like knowing without thought and yet dwelling into even the minuteness details of every immediate experience with complete clarity. If you say I am IT, the clarity is lost. Any separation prevents ‘True Seeing’. Why is this ‘I’ necessary? Awareness is a stream of clear luminosity without a center to be found anywhere. If we continue to try contain awareness as ‘Self’ hiding somewhere, clear luminosity will not be experienced and the QUANTUM empty nature will not be known.
Thanks for the insights... and I have respect for you and your goodwill.
But... i really have no strong desire for liberation or enlightenment or anything of that sort.
I just love to do things that i like and expereince life and if something 'good' comes good... but i do not reject anything or any bad experience.... just treating experiences as experiences with not much preferences. -
Like Zhuang Tze "zhou wang", allow the ten thousands things to flow in you and move heaven and earth with this non-preference.