336. A Zen master's lineage is 'a special transmission outside the Scriptures'. For that which is transmitted passes from heart-mind to heart-mind, in the mutual recognition of master and disciple. And what passes from heart-mind to heart-mind is 'not dependent on words and letters'. Rather, it 'points directly to the heart-mind' that is transmitted. In this pointing, one 'sees into one's true nature', a 'nature that is no nature', and thus 'one's Buddhahood is realized'.
Friday, 14 June 2019
335. How accurate is a master's lineage chart? Everything depends on our meaning of accuracy here. Perhaps it is historically accurate for only four or five generations. After that it might be more a matter of which masters in the past the present generation most identifies with. Who would vouch for the historicity of the twenty eight Indian patriarchs?
Wednesday, 12 June 2019
334. Lineage is important in Zen. A Zen master teaches within a line of enlightened masters that is said to go back to the historical Buddha. In the Mumonkan there is a koan that tells how Shakyamuni Buddha started the Zen lineage when he held up a flower before the assembled monks and no one responded except for Kashyapa who gave a delighted smile. There upon the Buddha announced that he was entrusting his Dharma to Kashyapa. This heart-mind to heart-mind transmission of the Buddha's Dharma has passed from master to disciple down through the ages until the present day. Needless to say, this is a myth, but a myth that is the bearer of an important truth that each Zen practitioner must realise for him or herself.
333. Words are used to tell us that 'the Way is beyond language '. It's important then not to dismiss them just because they can be abused. Words used with skill and care can constitute a powerful reality. So while the Zen Buddhist will practise a 'noble silence', he or she will often enter that silence via the passage way of words.
Sunday, 9 June 2019
Sunday, 2 June 2019
Sunday, 26 May 2019
330. Before a step is taken the goal is reached? Practice is enlightenment and enlightenment is practice? Nirvana is right here before your eyes? This very place is the lotus land? This very body the Buddha? Many of us may have trouble accepting that the job, as it were, is done. Perhaps the difficulty has to do with the focus of our attention. If we are preoccupied with our self, then, naturally we will be overwhelmed with a sense of imperfection and so miss our inherent Buddhahood. But if we forget the self our Buddha nature is confirmed by the ten thousand things. No need to take refuge in a spirituality of imperfection.