TREELAF PODCAST: VIMALAKIRTI SUTRA SERIES

[Bion]

Hello everyone!

Most of you know we have the TREELEAF PODCAST available, that includes the monthly zazenkai talks. This series of talks looks at the Vimalakirti Sutra. We will be updating whenever a new episode is available, so I encourage you to subscribe here if you'd like to stay up to date with the podcast.

🙏🏼 Sat Today lah

[Bion]

New podcast episode available

The September Zazenkai talk episode, marking the commencement of our Ango, is now available

HERE

Jundo says ...

~~~~~~~~~~~

Today's Talk will reflect on Passages from the Vimalakirti Sutra ...

First, a little history (a little tip of the hat to various sources, including the description of Burton Watson's translation which we will mainly be using, sometimes checking Dr. Thurman's translation):

One of the most popular Asian classics for roughly two thousand years, the Vimalakirti Sutra stands out among the sacred texts of Mahayana Buddhism [because unlike] most sutras, its central figure is not a Buddha but a wealthy townsman, who, in his mastery of doctrine and ... practice, epitomizes the ideal lay [practitioner]. For this reason, the sutra has held particular significance for men and women of the laity in Buddhist countries of Asia, assuring them that they can reach levels of spiritual attainment fully comparable to those accessible to monks and nuns of the monastic order.
http://cup.columbia.edu/book/the-vim.../9780231106566

...

Some other facts from various sources: The Vimalakīrti Sūtra (sometimes called the Vimalakīrti Nirdeśa Sūtra, or "The Sutra of Vimalakirti's Instructions") teaches, among other subjects, about the meaning of nondualism, the nature of emptiness (śūnyatā) the true body of the Buddha, the Mahāyāna perspective that the appearances of the world are as illusions, all as voiced by the upāsaka (lay practitioner) Vimalakīrti who guides both lay and ordained, including even various mythological Deities, famous Arhats (those who already have achieved nirvana in early Buddhism) and the Highest Bodhisattvas. He does so while lying in his sick bed, although this is actually just a ploy (expedient means) to gather visitors who have come to wish him well and inquire about his health, wherein he lectures about true health which is more than just the body. Vimalakīrti, as a lay figure active in family, social and business life, explains how a Bodhisattva is able to function in the world, engaging in life fully, even to the point of partaking of its pleasures, passions, and defilements [with wisdom, avoiding excess and harm], without being overly attached to them, imprisoned by them, or ultimately corrupted by them. The text has been especially cherished in the Zen world.
https://www.britannica.com/topic/Vimalakirti-Sutra
https://en.wikipedia.org/wiki/Vimalakirti_Sutra

~~~~~~~~~~~

From Chapter II -

... Desiring to save others, he employed the excellent expedient of residing in [the busy commercial city of] Vaishali. His immeasurable riches he used to relieve the poor, his faultless observation of the precepts served as a reproach to those who would violate prohibitions. Through his restraint and forbearance he warned others against rage and anger, and his great assiduousness discouraged all thought of sloth and indolence. Concentrating his single mind in quiet meditation, he suppressed disordered thoughts; through firm and unwavering wisdom he overcame all that was not wise.

Though dressed in the white robes of a layman, he observed all the rules of pure conduct laid down for monks, and though he lived at home, he felt no attachment to the threefold world. One could see he had a wife and children, yet he was at all times chaste in action; obviously he had kin and household attendants, yet he always delighted in withdrawing from them. Although he wore jewels and finery, his real adornment was the auspicious marks; although he ate and drank like others, what he truly savored was the joy of meditation.

If he visited the gambling parlors, it was solely to bring enlightenment to those there; if he listened to the doctrines of other religions, he did not allow them to impinge on the true faith. Though well versed in secular writings, his constant delight was in the Buddhist Law. Respected by everyone, he was looked on as foremost among those deserving of alms; embracing and upholding the correct Dharma, he gave guidance to old and young. In a spirit of trust and harmony he conducted all kinds of business enterprises, but though he reaped worldly profits, he took no delight in these. ... He entered houses of ill fame [bordellos] to teach the folly of fleshly desire, entered wine shops in order to encourage those with a will to quit them.

...

In this way the rich man Vimalakirti employed immeasurable numbers of expedient means in order to bring benefit to others. Using these expedient means, he made it appear that his body had fallen prey to illness. Because of his illness, the king of the country, the great ministers, rich men, lay believers, ... numbering countless thousands, all went to see him and inquire about his illness.

Vimalakirti then used this bodily illness to expound the Law to them in broad terms: "Good people, this body is impermanent, without durability, without strength, without firmness, a thing that decays in a moment, not to be relied on. It suffers, it is tormented, a meeting place of manifold ills.

"Good people, no person of enlightened wisdom could depend on a thing like this body This body is like a cluster of foam, nothing you can grasp or handle. This body is like a bubble that cannot continue for long. This body is like a flame born of longing and desire. ... This body is like a dream, compounded of false and empty visions ... in the end it must crumble and fade. This body is plague-ridden, beset by a hundred and one ills and anxieties. ...

"Good people, a thing like, this is irksome and hateful, and therefore you should seek the Buddha body. Why? Because the Buddha body is the Dharma body. It is born from immeasurable merits and wisdom. It is born from precepts, meditation, wisdom, emancipation, and the insight of emancipation. It is born from pity, compassion, joy, and indifference. It is born of the various paramitas such as almsgiving, keeping of the precepts, forbearance and gentleness, assiduousness in religious practice, meditation, emancipation and samadhi, wide knowledge and wisdom. ... The body of the Thus Come One is born of immeasurable numbers of pure and spotless things such as these. Good people, if you wish to gain the Buddha body and do away with the ills that afflict all living beings, then you must set your minds on attaining anuttara-samyak-sambodhi [supreme unsurpassed enlightenment]."




���� Sat Today lah

[Anchi]

[Tairin]

Tairin
Sat today and lah

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

The October 2021 Zazenkai talk episode, continuing the series about the Vimalakirti Sutra, is now available
HERE

Today's Talk will reflect on Further Passages from the Vimalakirti Sutra ... Chapter III (the Arhats) ...

We will see further examples of how this tale seeks to blend an idealized view of the Bodhisattva with life on earth, in this complicated world.

~~~~~~~~

At that time the rich man Vimalakirti thought to himself: "I am lying here sick in bed. Why does the World-Honored One in his great compassion fail to show some concern for me?"

The Buddha, aware of this thought, said to Shariputra, "You must go visit Vimalakirti and inquire about his illness."

But Shariputra replied to the Buddha in these words: "World-Honored One, I am not competent to visit him and inquire about his illness. Why? Because I recall one occasion in the past when I was sitting in quiet meditation under a tree in the forest.

"At that time Vimalakirti approached and said to me, 'Ah, Shariputra, you should not assume that this sort of sitting is true quiet sitting! Quiet sitting means that in this threefold world you manifest neither body nor will. This is quiet sitting. Not rising out of your samadhi of complete cessation and yet showing yourself in the ceremonies of daily life-this is quiet sitting. Not abandoning the principles of the Way and yet showing yourself in the activities of a common mortal-this is quiet sitting. Your mind not fixed on internal things and yet not engaged with externals either-this is quiet sitting. Unmoved by sundry theories, but practicing the thirty-seven elements of the Way-this is quiet sitting. Entering nirvana without having put an end to earthly desires-this is quiet sitting. If you can do this kind of sitting, you will merit the Buddha's seal of approval.'

"At that time, World-Honored One, when I heard him speak these words, I remained silent, for I had no way to reply to them. That is why I am not competent to visit him and inquire about his illness."

~~~~~~~

'Ah, Maudgalyayana, when you expound the Dharma for the white-robed lay believers, you should not expound it the way you are doing! ... 'The Dharma knows nothing of living beings, because it is removed from the defilement of such concepts as "living beings." The Dharma knows nothing of "I," because it is removed from the defilement of such concepts as "I." It knows nothing of a life span, because it knows nothing of birth and death. ... The Dharma is without characteristics, because it is without anything that can be perceived. The Dharma is without names or appellations, because it is cut off from all language. The Dharma is without any expounding, because it is removed from broad or minute contemplation by the mind. ... Ah, Maudgalyayana, since the characteristics of the Dharma are such as these, how can one expound it? Expounding the Dharma means no expounding, no demonstrating, and listening to the Dharma means no listening, no grasping. It is like a conjurer of phantoms expounding the Dharma for phantom persons. It is with this understanding that you should expound the Dharma.'

~~~~~~~

Vimalakirti said [to Upali, about monks who had broken some Precepts], ' ... when all living beings gain an understanding of the nature of the mind, then no defilement exists. Ah, Upali, deluded thoughts are defilement. Where there are no deluded thoughts, that is purity. Topsy-turvy thinking is defilement. Where there is no topsy-turvy thinking, that is purity. Belief in the self is defilement. Where there is no such belief, that is purity. ... All phenomena are the product of deluded vision, like dreams, like flames, like the moon in the water or an image in a mirror, born of deluded thoughts. One who understands this is called a keeper of the precepts, one who understands this is called well liberated.'

~~~~~~~

'Ah, Rahula, you should not speak of the benefits and blessings gained by leaving the household life. Why? Because to be without benefits and without blessings is to leave household life. ... in the realm of the unconditioned there are no benefits, no blessings. Rahula, leaving the household life is not that, not this, and not in between. ... It means not troubling others but removing oneself from sundry evils, refuting the non-Buddhist doctrines, transcending the realm of makeshift names, shaking off mud and defilement. It is without ties or attachments, without personal possessions, without thought of possessions, without fluster or confusion. It means harboring joy within, guarding the minds of others, pursuing the practice of meditation, and freeing oneself from all fault. If one can do all this, then one has truly left the household.' ... [Y]ou should set your minds on attaining anuttara-samyak-sambodhi,' said Vimalakirti. 'That is the same as leaving the household, the same as taking monastic vows.'

http://lirs.ru/lib/sutra/The_Vimalak...tson,1997.html



By the way, Upaya Zen Center seems to also be doing a series of Talks on the Vimalakirti Sutra for their "at home" Ango period, just like us. I have not listened to them yet, but they are bound to be good:

https://www.upaya.org/program/fall-p...iod-2/?id=2383

[bakera3312]

[Shinshi]

Gassho, Shinshi

SaT-LaH

[Risho]

Thank you Bion!

Gassho

Risho
-stlah

[Bion]

Thank you Bion!

Gassho

Risho
-stlah

Sat Today and gonna sit right now again

[Dogukan]

The sound quality of the podcasts is great! Thank you Bion.

,
Doğukan.

Sat & LaH.

[Bion]

The sound quality of the podcasts is great! Thank you Bion.

,
Doğukan.

Sat & LaH.

SatToday

[Theophan]

Thank You Jundo.
I love the Podcasts.

Theophan

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

The November 2021 Zazenkai talk episode, continuing the series about the Vimalakirti Sutra, is now available
HERE

Vimalakirti continues his undefeated record, taking on all contenders ... in Round 4: (the Bodhisattvas) ...

~~~~~~~~~~

But Maitreya replied to the Buddha: "World-Honored One, I am not competent to visit him and inquire about his illness. Why? Because I recall how once in the past I was preaching to the king of the Tushita heaven and his followers on the practices required to attain the state of nonregression.

"At that time Vimalakirti approached and said to me, 'Maitreya, the World-Honored One prophesied that with one more birth you will be able to attain anuttara-samyak-sambodhi. Now just what birth does this prophecy apply to? Does it apply to your past birth, your future birth, or your present birth?

"'If it applies to a past birth, that past birth has already passed into extinction. If it applies to a future birth, that future birth has yet to arrive. And if it applies to a present birth, this present birth lacks permanence. For, as the Buddha has said, "Monks, one moment you are born, the next you grow old, the next you pass into extinction.'

"'Or does the prophecy apply to the state of birthlessness? But birthlessness is none other than the state of Correct Realization, and the stage of Correct Realization can have nothing to do with prophecies of enlightenment or with the attainment of anuttara-samyak-sambodhi. So how, Maitreya, can you be given this prophecy about "one birth"?

"'Were you given this prophecy because of some birth that pertains to Suchness? Or were you given this prophecy because of some extinction that pertains to Suchness? If you were given this prophecy because of some birth that pertains to Suchness, you should know that in Suchness there is no birth. And if you were given this prophecy because of some extinction that pertains to Suchness, you should know that in Suchness there is no extinction.

~~~~~~~~~~

Shining Adornment replied to the Buddha: "World-Honored One, I am not competent to visit him and inquire about his illness. Why? Because I remember once in the past when I was leaving the great city of Vaishali. Vimalakirti was just then entering the city, and I accordingly bowed to him and said, 'Layman, where are you coming from?'

"He replied, 'I am coming from the place of practice.'

"He replied, 'An upright mind is the place of practice, for it is without sham or falsehood. The resolve to act is the place of practice, for it can judge matters properly. A deeply searching mind is the place of practice, for it multiplies benefits. The mind that aspires to bodhi is the place of practice, for it is without error or misconception.

"'Almsgiving is the place of practice, because it hopes for no reward. Observance of the precepts is the place of practice, because it brings fulfillment of vows. Forbearance is the place of practice, because it enables one to view all living beings with a mind free of obstruction. Assiduousness is the place of practice, because it forestalls laziness and regression. Meditation is the place of practice, because it makes the mind tame and gentle. Wisdom is the place of practice, because it sees all things as they are.

"'Pity is the place of practice, for it views all living beings equally. Compassion is the place of practice, for it bears up under weariness and pain. Joy is the place of practice, for it revels in Dharma delight. Indifference is the place of practice, for it rejects both hatred and love.

... "'Causes and conditions are the place of practice, for none of the links in the chain of causation, from ignorance to old age and death, ever come to an end. Earthly desires are the place of practice, for through them we know the nature of Suchness. Living beings are the place of practice, for through them we know that there is no ego. All phenomena are the place of practice, for through them we know the emptiness of all phenomena.

~~~~~~~~~~

Then he said [to the twelve thousand heavenly maidens], 'Nów that you have conceived a desire for the Way, you may regale yourselves with Dharma delight and need no longer delight in the pleasures of the five desires.'

"The heavenly maidens asked, 'What is this you call Dharma delight?'

"Vimalakirti replied, 'To delight in constant faith in the Buddha, to delight in the desire to hear the Law, to delight in giving alms to the assembly, to delight in casting off the five desires, to delight in viewing the five components as vengeful bandits, to delight in viewing the four great elements as poisonous snakes, to delight in viewing the mind and the senses as an empty village, to delight in pursuing and guarding a desire for the Way, to delight in benefiting living beings, to delight in honoring and supporting teachers, to delight in practicing widespread generosity, to delight in strict observance of the precepts, to delight in patience, humility, gentleness, and harmony, to delight in diligently amassing good roots, to delight in meditation that is never disordered, to delight in bright, undefiled wisdom, to delight in broadening the mind that aspires to bodhi, to delight in conquering and subduing devils, to delight in cutting off all earthly desires, to delight in purifying the Buddha lands, to delight in gaining merits so that one may in time succeed in acquiring auspicious marks and characteristics, to delight in adorning the place of practice, to delight in listening fearlessly to profound teachings, to delight in the three gates to emancipation and not to delight in untimely teachings, to delight in being friendly with those of like learning, to delight in a mind free of anger and hostility when among those of unlike learning, to delight in guiding and protecting evil friends, to delight in being friendly with good friends, to delight in a mind that finds joy in purity, to delight in practicing the teachings regarding the immeasurable elements of the Way-these make up the Dharma delight of the bodhisattva.'

~~~~~~~~~~

"Then, Vimalakirti took the pearls and divided them into two halves. He gave one half of them to the lowliest poor of the city, who had been disdained by those present at the sacrifice. The other half he offered to the Tathagata Dusprasaha. And he performed a miracle such that all present beheld the universe called Marici and the Tathagata Dusprasaha. On the head of the Tathagata Dusprasaha, the pearl necklace took the form of a pavilion, decorated with strings of pearls, resting on four bases, with four columns,
symmetrical, well constructed, and lovely to behold. Having shown such a miracle ... Vimalakirti said, 'If a donor of alms bestows gifts on the lowliest beggars with equality of mind, dispensing them with impartiality as the Thus Come One does in his field of blessings; if one exercises great compassion in equal measure without seeking reward or recompense, this may be called a perfectly performed Dharma bestowal.'

🙏🏼 SatToday lah

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

The January 2022 Zazenkai talk episode, continuing the series about the Vimalakirti Sutra, is now available
HERE

Pull up a chair for a little reading of a magical tale, as Vimalakirti arranges the furniture ... Chapter 6: BEYOND COMPREHENSION ...

~~~~~~~~

At that time Shariputra, observing that there were no seats in Vimalakirti's room, thought to himself: "All these bodhisattvas and major disciples-where are they going to sit?"

The rich man Vimalakirti, knowing what was in his mind, said to Shariputra, "Did you come here for the sake of the Dharma, or are you just looking for a place to sit?"

"I came for the Dharma, not for a seat!" said Shariputra.

"Ah, Shariputra, a seeker of the Dharma does not seek it through attachment to the Buddha, does not seek it through attachment to the Dharma, does not seek it through attachment to the order. A seeker of the Dharma does not seek it through recognition of suffering, does not seek it through renunciation of attachments, does not seek it through realization of how to end attachments, or through practice of the Way. Why? The Dharma is ultimately without formulation and without verbalization. Who verbalizes: 'Suffering should be recognized, attachments should be eliminated, cessation should be realized, the path should be practiced,' is not interested in the Dharma but is interested in verbalization."

... "Furthermore, reverend Sariputra, the Dharma is without taint and free of defilement. He who is attached to anything, even to liberation, is not interested in the Dharma but is interested in the taint of desire. The Dharma is not an object. He who pursues objects is not interested in the Dharma but is interested in objects. The Dharma is without acceptance or rejection. He who holds on to things or lets go of things is not interested in the Dharma but is interested in holding and letting go. The Dharma is not a secure refuge. He who enjoys a secure refuge is not interested in the Dharma but is interested in a secure refuge. ... "Therefore, Shariputra, if one would be a seeker of the Dharma, one must not seek it in anything at all.""

...

The rich man Vimalakirti then exercised his transcendental powers and at once that Buddha dispatched thirty-two thousand lion seats, tall, broad, adorned, and pure, and had them brought into Vimalakirti's room, where the bodhisattvas, major disciples, Indras, Brahmas, Four Heavenly Kings and the others saw something they had never seen before. For the room was broad and spacious enough to hold all these thirty-two thousand lion seats without the slightest crowding or hindrance. The city of Vaishali and Jambudvipa and the other of the four continents too seemed in no way cramped or inconvenienced, but all appeared just as usual.

At that time Vimalakirti said to Manjushri, "Sit down in one of the lion seats! The bodhisattvas and other distinguished persons should also sit down, but when they do so they should assume bodies suitable to the size of the seat."

The bodhisattvas who had acquired transcendental powers thereupon immediately transformed their shapes, making themselves forty-two yojanas tall, and sat down in the lion seats.
...

Shariputra said, "Layman, I have never seen such a thing! A little room like this and still it can hold seats as tall and broad as these! And the city of Vaishali is in no way crowded or obstructed, nor are any of the towns or villages of Jambudvipa or of the other of the four continents cramped or inconvenienced, or the palaces of the heavenly beings, dragon kings and spirits."

Vimalakirti said, "Ah, Shariputra, the Buddhas and bodhisattvas have an emancipation that is called Beyond Comprehension. When a bodhisattva dwells in this emancipation, he can take something as tall and broad as Mount Sumeru and put it inside a mustard seed without enlarging one or shrinking the other, and Mount Sumeru, king of mountains, will still have its original shape. ... Only those destined for enlightenment will be able to see that Sumeru has been put inside a mustard seed. This is called dwelling in the doctrine of the emancipation Beyond Comprehension.

"Or again, this bodhisattva can take the waters of the four great oceans and pour them into the opening that holds a single hair, without the fish, turtles, sea turtles, lizards, or other sea creatures being in any way troubled, and those great seas will still have their original form. And the dragons, spirits, asuras, and others [who live in the sea] will not know or realize where they have gone to, and these beings will not be at all troubled.

... Or, Shariputra, this bodhisattva can ... take all the suns, moon, stars, and constellations that belong to the worlds in the ten directions and make them visible within the pore of a single hair ... "

🙏🏼 Sat Today

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

The February 2022 Zazenkai talk episode, continuing the series about the Vimalakirti Sutra, is now available
HERE

Dear Living Beings ... let us grove with Chapter 7 of the Vimalakirti Sutra ... REGARDING LIVING BEINGS ...

~~~~~~~~~~~~~

At that time Manjushri asked Vimalakirti, "How does the bodhisattva regard living beings?"

Vimalakirti replied, "As a conjurer looks on the beings he conjures up-thus does the bodhisattva regard living beings. As the wise view the moon in the water, or a face or form seen in a mirror; as shimmers of heat in a torrid season, as the echo that follows a cry, as clouds in the sky, as foam on the water, bubbles on the water, as a thing no firmer that the trunk of the plantain, no longer lasting than a flash of lightning; as a fifth great element ... thus does the bodhisattva regard living beings.

.... Manjushri said, "If the bodhisattva looks on beings in this way, how can he treat them with compassion?"

Vimalakirti replied, "When the bodhisattva has finished regarding them in this way, he thinks to himself. 'For the sake of living beings I must preach this Law to them!' This is true compassion.

... He treats them with a compassion of tranquil extinction, for it results in no birth; treats them with a compassion unburning, for it is void of earthly desires; treats them with a compassion that is impartial, as the three existences of past, present, and future are impartial; treats them with a compassion free of contention, for nothing arises to oppose it; treats them with a compassion undualistic, for internal and external have no place in it ...

...

Vimalakirti: "If he hopes to rely on the power of the Tathagata's blessings, he should devote himself to saving and liberating all living beings."

Manjushri: "If he hopes to save living beings, what must he free them from?"

Vimalakirti: "If he hopes to save living beings, he must free them from earthly desires."

Manjushri: "If he hopes to free them from earthly desires, how should he proceed?"

Vimalakirti: "He should proceed by the method of correct mindfulness."

Manjushri: "How does one proceed by the method of correct mindfulness?"

Vimalakirti: "One proceeds on the premise of no birth and no extinction."

Manjushri: "What has no birth, and what has no extinction?" Vimalakirti: "The not good has no birth, the good has no extinction."

...

At that time there was a heavenly being, a goddess, in Vimalakirti's room who, seeing these great men and hearing them expound the Law, proceeded to make herself visible and, taking heavenly flowers, scattered them over the bodhisattvas and major disciples. When the flowers touched the bodhisattvas, they all fell to the floor at once, but when they touched the major disciples, they stuck to them and did not fall off. The disciples all tried to shake off the flowers through their supernatural powers, but they could not do so.

At that time the goddess said to Shariputra, "Why try to brush off the flowers?"

"Such flowers are not in accordance with the Law," he replied. "That's why I try to brush them off." [Because the wearing of flowers or other personal ornaments was forbidden to members of the Buddhist order.]

The goddess said, "Don't say these flowers are not in accordance with the Law. Why? Because the flowers make no such distinctions. You in your thinking have made up these distinctions, that's all. If one who has left the household life to follow the Buddha's Law makes such distinctions, that is not in accordance with the Law. One must be without distinctions to be in accordance with the Law Look at the bodhisattvas-the flowers do not stick to them because they have already cut off all thought of distinctions. Just as evil spirits are able to take advantage of a person who is beset by fear, so because you disciples are fearful of the cycle of birth and death, the senses of form, sound, smell, taste, and touch are able to take advantage of you. But once a person has done away with fear, then the five desires that arise from these senses will not be able to get at him. So long as one has not done away with all such entanglements, the flowers will stick to him. But they will not stick to someone who has eliminated them all."

...

Shariputra said, "Why don't you change out of this female body?"4

The goddess replied, " ... What is there to change? If a sorcerer were to conjure up a phantom woman and then someone asked her why she didn't change out of her female body, would that be any kind of reasonable question?"

... At that time the goddess employed her supernatural powers to change Shariputra into a goddess like herself, while she took on Shariputra's form. Then she asked, "Why don't you change out of this female body?"

Shariputra, now in the form of a goddess, replied, "I don't know why I have suddenly changed and taken on a female body! " The goddess said, "Shariputra, if you can change out of this female body, then all women can change likewise. Shariputra, who is not a woman, appears in a woman's body. And the same is true of all women-though they appear in women's bodies, they are not women. Therefore the Buddha teaches that all phenomena are neither male nor female."

Then the goddess withdrew her supernatural powers, and Shariputra returned to his original form. The goddess said to Shariputra, "Where now is the form and shape of your female body?"

Shariputra said, "The form and shape of my female body does not exist, yet does not not exist."

The goddess said, "All things are just like that-they do not exist, yet do not not exist. And that they do not exist, yet do not not exist, is exactly what the Buddha teaches."

Sat Today (lah)

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE


The March 2022 Zazenkai talk episode, continuing the series about the Vimalakirti Sutra, is now available
HERE

This time, we will look at a very strange, seemingly two-faced passage from Chapter 8 of the Vimalakirti Sutra ... but is that what it really means? Hmmmm ...

~~~~~~~~~~~

Vimalakirti replied, "Manjusri, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha."

... "Even should he enact the five deadly sins, he feels no malice, violence, or hate. Even should he go into the hells, he remains free of all taint of passions. Even should he go into the states of the animals, he remains free of darkness and ignorance. ...

"He may follow the ways of desire, yet he stays free of attachment to the enjoyments of desire. He may follow the ways of hatred, yet he feels no anger to any living being.

[JUNDO: Alternative translation by Watson - "He shows greed and desire in his actions, yet is removed from the stains of attachment. He shows anger in his actions, yet has no anger or aversion toward living beings."]

"He may follow the ways of avarice, yet he gives away all internal and external things without regard even for his own life. He may follow the ways of immorality, yet, seeing the horror of even the slightest transgressions, he lives by the ascetic practices and austerities. He may follow the ways of wickedness and anger, yet he remains utterly free of malice and lives by love. He may follow the ways of laziness, yet his efforts are uninterrupted as he strives in the cultivation of roots of virtue. He may follow the ways of sensuous distraction, yet, naturally concentrated, his contemplation is not dissipated. ...

" ... He may follow the ways of the poor, yet he holds in his hand a jewel of inexhaustible wealth. He may follow the ways of cripples, yet he is beautiful and well adorned with the auspicious signs and marks. He may follow the ways of those of lowly birth, yet, through his accumulation of the stores of merit and wisdom, he is born in the family of the Tathagatas. He may follow the ways of the weak, the ugly, and the wretched, yet he is beautiful to look upon, and his body is like that of Narayana [Vishnu]."

[JUNDO: Alternative translation by Watson - "He seems to be among the poor and destitute, yet he has jeweled hands capable of bestowing inexhaustible benefits. He seems to be crippled and deformed, yet possesses auspicious features, adorning himself wonderfully with them. He seems to be humble and lowly, yet is born into the seed and lineage of the Buddha, fully endowed with blessings. He seems to be among the puny and emaciated, the ugly and vile, yet acquires the body of a Narayana, a delight for all beings to see."]

"He may manifest to living beings the ways of the sick and the unhappy, yet he has entirely conquered and transcended the fear of death.

"He may follow the ways of the rich, yet he is without acquisitiveness and often reflects upon the notion of impermanence.

He may show himself engaged in dancing with harem girls, yet he cleaves to solitude, having crossed the swamp of desire.

... "Manjusri, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the Buddha."

~~~~~~~~~~~

Sat Today lah

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

The May 2022 Zazenkai talk episode, continuing the series about the Vimalakirti Sutra, is now available
HERE

We continue will the Vimalakirti Nirdesa Sutra, cherished by Zen folks.

Here, at Gate 9, we again find many very excellent responses by a bunch of very wise Bodhisattvas (after all, they are big time Bodhisattvas, so not amateurs! ) Does the lay person Vimalakirti truly "best" them at the end? Here are some good examples of what the Bodhisattvas said:

~~~~~~~~~~~~~~~~~~

At that time Vimalakirti said to the various bodhisattvas, "Sirs, how does the bodhisattva go about entering the doorway of nondualism? Let each one explain as he understands it."

One of the bodhisattvas in the assembly, whose name was Dharma Freedom, spoke these words: "Sirs, birth and extinction form a dualism. But since all dharmas are not born to begin with, they must now be without extinction. By grasping and learning to accept this truth of birthlessness, one may enter the gate of nondualism."

The bodhisattva Virtue Guardian said, "'I' and 'mine' form a dualism. Because there is an 'I', there is also a 'mine.' But if there is no 'I,' there will be no 'mine.' In this way one enters the gate of nondualism." ...

The bodhisattva Universal Guardian said, "'I' and 'not-I' form a dualism. But when one cannot grasp even 'I,' how can one grasp 'not-I'? One who has seen into the true nature of 'I' will no longer give rise to these two concepts, and in this way enter the gate of nondualism." ...

The bodhisattva Virtue Peak said, "Defilement and purity form a dualism. But if one sees into the true nature of defilement, it is without the marks of purity but leads into the extinction of all marks. In this way one enters the gate of nondualism." ...

The bodhisattva Good Constellation said, "The stirring of the mind and thought-these two form a dualism. But if the mind is not stirred, then there will be. no thought. And if there is no thought, there will be no discrimination. The one who has thoroughly mastered this may in this way enter the gate of nondualism." ...

The bodhisattva Pushyal said, "Good and not good form a dualism. But if one does not call up either good or not good but enters into the realm of the formless and truly masters it, in this way one may enter the gate of nondualism."

The bodhisattva Lion said, "Blame and blessing form a dualism. But if one penetrates the true nature of blame, it is no different from blessing. When one can dispose of forms with this diamondlike wisdom, neither bound nor liberated, one may in this way enter the gate of nondualism." ...

The bodhisattva Lion Will said, "Presence of outflows of passion and absence of such outflows constitute a dualism. But if one can grasp the fact that all dharmas are equal, then one will not give rise to the concept of outflows or no outflows. One will not be attached to form nor dwell in formlessness either. In this way one may enter the gate of nondualism." ...

The bodhisattva Good Will said, "The realm of birth and death and that of nirvana form a dualism. But if one sees the true nature of birth and death, one sees that there is no birth or death, no binding, no unbinding, no birth, no extinction. One who understands in this way may thereby enter the gate of nondualism." ...

The bodhisattva Lightning God said, "Enlightenment and ignorance form a dualism. But the true nature of ignorance is none other than enlightenment. And enlightenment cannot be seized, but is apart from all enumerations. One dwells in the center, in the equality without dualism, and in this way enters the gate of nondualism." ...

The bodhisattva Joyful Seeing said, "Form and the emptiness of form constitute a dualism. But form is none other than emptiness; emptiness does not represent the extinction of form. Form is itself empty by nature. ...

The bodhisattva Merit Field said, "To speak of meritorious deeds, blameful deeds, and deeds that call forth no retribution is dualistic. The true nature of all three kinds of deeds is empty. And if it is empty, then there are no meritorious deeds, no blameful deeds, and no deeds that call forth no retribution. One who does not rouse any thought of distinctions with regard to these three types of deeds may thereby enter the gate of nondualism." ...

The bodhisattva Virtue Storehouse said, "To suppose that there is some form or object that one can acquire is dualistic. But if one realizes that there is nothing to be acquired, then there will be no grasping and no rejecting. And when there is no grasping and no rejecting, one may in this way enter the gate of nondualism." ...

The bodhisattva Treasure Sign said, "To yearn for nirvana and not delight in the world constitutes a dualism. But if one does not yearn for nirvana and does not loathe the world, there will be no dualism. Why? If there is binding, there will be un-binding. But if there is no binding to begin with, who will seek to be unbound? And where there is no binding and unbinding, there will be no yearning and no loathing, and in this way one may enter the gate of nondualism."

The bodhisattva Jewel Crowned King said, "The correct way and the erroneous way constitute a dualism. But one who dwells in the correct way does not make distinctions, saying 'This is erroneous!' or 'This is correct!' By removing oneself from both, one may thereby enter the gate of nondualism."

...

Then Manjushri said to Vimalakirti, "Each of us has given an explanation. Now, sir, it is your turn to speak. How does the bodhisattva enter the gate of nondualism?"

At that time Vimalakirti remained silent and did not speak a word.

Manjushri sighed and said, "Excellent, excellent! Not a word, not a syllable-this truly is to enter the gate of nondualism!"

When this chapter on Entering the Gate of Nondualism was preached, five thousand bodhisattvas in the assembly were all able to enter the gate of nondualism and to learn to accept the truth of birthlessness.

http://lirs.ru/lib/sutra/The_Vimalak...tson,1997.html

🙏🏼 Sat Today lah

[Bion]

NEW TREELEAF PODCAST EPISODE AVAILABLE

The June 2022 Zazenkai talk episode, ending the series about the Vimalakirti Sutra, is now available
HERE

We end our series of talks on the Vimalakirti Sutra with the following visit to Buddha, from (mostly) Chapter 12:

~~~~~~~

Vimalakirti, employing his supernatural powers, proceeded to pick up the whole great assembly, along with their lion seats, place them in the palm of his right hand, and journey with them to the place where the Buddha was. After arriving there and depositing them on the ground, he bowed his head at the feet of the Buddha, circled to the right, performing seven circumambulations of the Buddha and, pressing his palms together with a single mind, stood to one side.

...

Thereupon, the Buddha said to the Licchavi Vimalakirti, "Noble son, when you would see the Tathagata, how do you view him?"

Thus addressed, the Licchavi Vimalakirti said to the Buddha, "Lord, when I would see the Tathagata, I view him by not seeing any Tathagata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of volition, yet he is not volition. He is the essence which is the reality of consciousness, yet he is not consciousness. ... Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation ... has truly attained the unattainable.

"The Tathagata ... is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures. He is not a conception, not a mental construction, nor is he a nonconception. He is neither the other shore, nor this shore, nor that between. He is neither here, nor there, nor anywhere else. He is neither this nor that. He cannot be discovered by consciousness, nor is he inherent in consciousness. He is neither darkness nor light. He is neither name nor sign. He is neither weak nor strong. He lives in no country or direction. He is neither good nor evil. He is neither compounded nor uncompounded. He cannot be explained as having any meaning whatsoever.

"The Tathagata is neither generosity nor avarice, neither morality nor immorality, neither tolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neither wisdom nor foolishness. He is inexpressible. He is neither truth nor falsehood; neither escape from the world nor failure to escape from the world; neither cause of involvement in the world nor not a cause of involvement in the world ... He surpasses all measure. He does not go, does not stay, does not pass beyond. He is neither seen, heard, distinguished, nor known. ... Equal toward all things, he does not discriminate between them. He is without reproach, without excess ... He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction. He is without fear ... without sorrow, without joy, and without strain. No verbal teaching can express him.

"Such is the body of the Tathagata and thus should he be seen. Who sees thus, truly sees.

~~~~

At that time Shariputra asked Vimalakirti, "Where did you die before you were reborn here?"

Vimalakirti said, "In the Law that you learned, is there any such thing as dying or being born?"

Shariputra replied, "No, there is no dying or being born."

Vimalakirti: Likewise, reverend Sariputra, as all things neither die nor are reborn, why do you ask, "Where did you die to reincarnate here?" Reverend Sariputra, if one were to ask a man or woman created by a magician where he or she had died to reincarnate there, what do you think he or she would answer?

Sariputra: Noble sir, a magical creation does not die, nor is it reborn.

Vimalakirti: Reverend Sariputra, did not the Tathagata declare that all things have the nature of a magical creation?

Sariputra: Yes, noble sir, that is indeed so.

Vimalakirti: Reverend Sariputra, "death" is an end of performance, and "rebirth" is the continuation of performance. Shariputra, dyíng is in its nature simply the destruction of something that is empty and fraudulent, and being born is in its nature the continuation of something that is empty and fraudulent. But the bodhisattva, though he dies, does not wipe out his good roots, and though he is born, he does not prolong those things that are evil.

🙏🏼 Sat Today

[Naiko]

Thank you, Bion! I have greatly enjoyed studying this sutra and I know I will want listen to these talks again. It’s very helpful to have them easily accessible.
Gassho,
Naiko
st lah