Buddhist Writings on Meditation and Daily Practice

The Serene Reflection Tradition. Including the complete Scripture of Brahma's Net

P.T.N.H Jiyu-Kennett, Daizui Macphillamy, Hubert Nearman

• Publisher: Routledge
• Year: 2018
• ISBN:
  9781317215394
• Edition: 1
• Topic: Philosophie
• Subtopic: Philosophies orientales

This book, first published in 1994, is a compendium of new translations of certain works regarded as fundamental texts in the Serene Reflection Buddhist Tradition (S?t? Zen). All the texts were in Chinese, either as original works or as translations from Sanskrit. Several of them are central to the ceremonial not only of the S?t? Zen Tradition but also of other Mahayana Buddhist traditions as well.

THE SCRIPTURE ON CONDUCT THAT EASES THE WAY.

The Highly Perfected Bodhisattva Manjusri, the Dharma Lord’s disciple, then spoke to the Buddha, saying, “World-honoured One, Bodhisattvas such as these are rarely met with! Out of reverence for the Buddha, they have sworn a vow that, in evil times to come, they will protect, keep to, read, recite and expound this Discourse of Yours which is the blossoming of Your Teaching. World-honoured One, how are these Highly Perfected Bodhisattvas to preach on this Discourse of Yours in the evil times to come?”

The Buddha addressed Manjusri, “If any Highly Perfected Bodhisattva amongst you wishes to preach on this Discourse of Mine in the evil times to come, be steadfast in your devotion to four modes of conduct. As to the first of these, you should hold steadfast to a Bodhisattva’s perspectives on practice and relationships so that you will be able to give voice to this Discourse of Mine to sentient beings. O Manjusri, what is this perspective on practice of a Highly Perfected Bodhisattva? When a Highly Perfected Bodhisattva abides in a state of patience and gratitude, is gentle and modest, is neither abrupt nor violent, stays unperturbed in heart and mind and, moreover, clings to nothing yet views all things according to their true nature, does not strain in doing his practice or engage in discriminatory thinking—this is termed a Highly Perfected Bodhisattva’s perspective on practice. What is a Highly Perfected Bodhisattva’s perspective on relationships? A Highly Perfected Bodhisattva does not seek to be on intimate terms with rulers, their offspring, ministers, officials, non-Buddhists such as Brahman priests or Jain monks, creators of worldly literature, extollers of non-Buddhist writings, materialistic persons, hedonists and those who actively oppose them; he does not curry fellowship with those who engage in cruel or violent games involving knocking each other about or knocking each other down, with actors, dancers and any other type of stage entertainers; he does not take up with those who are amoral or rely on chance to steer their lives, with those engaged in evil industries such as raising pigs, sheep, fowl or goats for slaughter, hunting and fishing. Even so, whenever any such persons as these come to him on some occasion, he talks with them of the Dharma but with no expectations. He does not seek or encourage familiarity with monks or lay persons of either gender, who are only eager to hear his voice but not what he says, by meeting with them in his quarters, stopping them whilst out walking in order to socialize with them or lingering with them in the lecture hall; if, at some time, they come to him, he takes the opportunity to talk with them of the Dharma but with no expectations.

O Manjusri, a Highly Perfected Bodhisattva should also not talk of the Dharma with others whilst displaying an appearance designed to arouse passionate thoughts in them nor take pleasure in looking upon them. When he enters the home of another, he does not seek to encourage any child, young person or widowed one, for instance, to become over familiar with him nor does he seek or encourage familiarity with any who may be equally vulnerable to some form of seduction. He does not enter the home of another by himself; if, for some reason, he must enter there alone, then he is wholehearted in his mindfulness of the Buddha. When talking about the Dharma to women, he does not flash his teeth, all smiles and grins, nor does he display his bare chest; since he does not seek or encourage any familiarity or intimacy for the sake of the Teaching, how much less for any other reason! He is also not eager to rear young pupils, novices or children, or eager to be with them as teacher, ever preferring meditation where, in seclusion, he may train and pacify his mind. O Manjusri, this is what is termed the first perspective on relationships.

Further, a Highly Perfected Bodhisattva views all things as void of any substantial self, seeing appearances as they really are, not topsy-turvy, moving, receding or spinning about; he sees it just as space is, without any substantiality, beyond the ability of any word or phrase to encapsulate, unborn, not coming forth or arising, nameless, beyond characterization, having no permanent existence, immeasurable, unbounded, unobstructed, unhindered, having ‘existence’ only through cause and effect produced by topsyturvy thought: he constantly delights in viewing the appearance of all things in this way. This is what is termed a Highly Perfected Bodhisattva’s second perspective on relationships.”

The World-honoured One, desiring to clarify the meaning of His Teaching, spoke thus in verse:

“If there be any Bodhisattva here who, in the evil days to come, with a heart free from fear and awe, desires to preach on this Discourse of Mine, you must hold to a Bodhisattva’s perspectives on practice and relationships.

Be constant in keeping your distance from those who would rule and their offspring, ministers and officials, from those who play at brutal and dangerous games, are devoid of scruples or steer their lives by chance as well as from non-Buddhists such as Brahman priests.

Seek no friendship or companionship among those vain and conceited ones who avidly pursue the Lesser Course in their study of the Triple Canon, with Precept-breaking monks who are Arahants in name only, with monks who take joy in flirtatious laughter, with those who are deeply attached to all manner of craving or are seeking instant nirvana, as is common with lay folk; with none of these seek familiarity.

However, if such people, out of goodness of heart, come to you as a Bodhisattva to hear of the Buddha’s Way, then, as a Bodhisattva with heart free from fear and awe and cherishing no expectations, you should speak with them on the Teaching.

Do not seek to entice into intimacy or close friendship such as are widowed, young or equally vulnerable to some form of seduction; do not keep company with butchers, meat-cutters, hunters or fishermen, for they slaughter and slay for gain; do not keep company with those who hawk meat for their living and those who parade and market people for sex; do not consort with such ones.

With violent and dangerous sports and all manner of frivolous games, as well as with dissolute people, you should not seek to involve yourself whatsoever.

You should not, in some screened-off place, talk about the Teaching alone with one of the opposite sex.

When you preach on the Dharma, take care to avoid making a joke of it.

When entering a village in quest of food, seek a monk to accompany you; if no monk is available, keep your mind wholeheartedly on the Buddha.

These, then, are what are called the perspectives on practice and relationships.

By maintaining these two perspectives you can teach with ease and contentment.

Further, when you do not act as if there were superior, middling and inferior Dharmas, or as though things were material or independent of cause, real or unreal, when you do not make such distinctions as ‘This is a man’ or ‘This is a woman’, and when you do not grasp after things, failing to recognize them because you do not discern them as desirable, this then is what is called a Bodhisattva’s perspective on practice.

All that are called ‘things’ are void of self-existence, having no permanence, neither arising nor perishing: this is what wise ones call a Bodhisattva’s perspective on relationships, whereas those whose views are topsy-turvy decide by discrimination whether all things exist or do not exist, are real or unreal, produced or not produced.

As for you, abide in seclusion, train and pacify your mind, dwelling peaceably in your meditation and immovable as Mount Sumeru, regarding all things as though they had no permanence, as if they were as insubstantial as space, lacking solidity, not arising or coming forth but motionless and unreceding, ever remaining in their oneness: this is what is called a Bodhisattva’s perspective on relationships.

If there be any monk who, after My entering into eternal meditation, holds to these perspectives on practice and relationships, then, when he talks on this Discourse of Mine, he will have no timidity or weakness.

When this Bodhisattva at times enters the quiet of his room and, whilst holding properly to mindfulness, looks upon all things according to their true significance, let him then rise from his meditation and, for the sake of rulers of nations, their offspring and subjects, be they Brahmans and others, help turn their hearts around by clearly expounding and explaining this Discourse of Mine with a heart and mind at ease, free from timidity and weakness.

O Manjusri, this is what is called a Bodhisattva’s being steadfast in the first means, for he will then be able, in future generations, to preach on this Discourse which is the blossoming of My Teaching.

O Manjusri, after My entering into eternal meditation, whoever of you desires to give voice to this Discourse of Mine in the degenerate period of the Dharma should abide in conduct that eases the way through appropriate speech. Whether orally passing on this Discourse of Mine from memory or reading It aloud, do not take pleasure in speaking of the shortcomings or errors of your predecessors, or of this Discourse of Mine, nor speak disrespectfully of other Dharma masters, nor talk of the goodness, wickedness, merits or shortcomings of others, nor single out by name those who do not understand the Dharma and broadcast their mistakes or wickedness, nor by name praise and extol any for their admirable taste nor cultivate a resentful or jealous heart. By well training your heart and mind to be at ease and content, those who hear you will not misinterpret or twist your intentions. To those who raise objections or ask difficult questions, do not answer from the Teachings of the Lesser Vehicle but lucidly explain matters simply from Those of the Greater Vehicle that they may obtain all sorts of understanding.”

The World-honoured One, then desiring to reiterate the meaning of this, spoke thus in verse:

“A Bodhisattva ever delights, and is at ease, in giving voice to the Dharma; in a pure and clean place he spreads out his mat, anoints himself with sesame oil after having bathed away dust and dirt, puts on a fresh, clean robe so that he is completely clean within and without and then, calmly seated on his Dharma seat, he teaches according to how he is questioned.

Be there monks of either gender, lay disciples of either gender, rulers, their offspring and retainers or other people, he expounds the subtlest meanings to them all, ever with a gentle countenance.

If there is any objection or difficult question, he responds to it according to its meaning, elaborating and making distinctions through apt illustrations and parables.

By these skilful means he urges them all to give rise to their will to train so that, steadily advancing, they may penetrate the Buddha’s Way.

Having rid himself of any tendencies to indolence and of any idle thoughts and fancies, he is free from all worry, grief and care and, with a tender and compassionate heart, proclaims the Dharma day and night; ever propounding the unsurpassed Teaching of the Way by varied illustrations and innumerable parables, he reveals It to sentient beings which causes them all to rejoice.

Of garments, bedding, drink, food, medicine and all such things he has no expectations; with singleness of mind he thinks only of the cause of his teaching the Dharma, vowing to complete the Buddha’s Path by helping all others to do the same; this is his great reward, contentment and offering.

After My entering into eternal meditation, if there be any monk capable of proclaiming this Discourse which is the wondrous blossoming of My Teaching, his heart will be free from envy and rancour, from all irritations and obstacles and from sorrow and depression as well as from the curses and slanders of others.

Further, he will be free from fear and dread of their adding the insult of injury from sword or cudgel; he will not be driven off for he is steadfast and at ease in his forbearance.

The wise one, in such ways as these, will train his mind so well, and be able to dwell so content and at ease, as I have already said, that the merits and virtues of this person are beyond any power to fully express in number or in illustration even were thousands upon thousands of kalpas to be given for the task.

O Manjusri, as to the third procedure which concerns right thought, any Highly Perfected Bodhisattva amongst you who, in the decadent ages to come when the Dharma will be on the brink of perishing, accepts and keeps to, reads and recites this Discourse of Mine, will not carry within the bosom an envious, suspicious or deceitful heart or slight and abuse fellow-students of the Buddha’s Way by seeking out their excesses or shortcomings. If there be monks or lay disciples of either gender who seek to hear the Dharma but are not yet ready to follow It, seek to follow the Way but only for their own sakes or seek after the Bodhisattva’s Way, you must not distress or vex them, causing them to doubt or feel regret by telling them, ‘You are far removed from the Way and will never be able to attain any manner of understanding for you are nothing but indulgent and idle people who are lax in the Way.’ Moreover, do not indulge in chatter that treats the Dharma as a pastime, or enter into debates or quarrel over the Dharma. Instead, give rise to thoughts of great compassion for all sentient beings, to thoughts of how like benevolent parents the Tathagatas are and to thoughts of what great teachers the Bodhisattvas are. From the very depths of your heart ever revere and worship the great Bodhisattvas in all the Ten Quarters and, being in accord with the Dharma, give voice to It to all sentient beings alike without exceeding what they need or falling short of it.

O Manjusri, when such a Highly Perfected Bodhisattva amongst you, in the decadent age when the Dharma is on the verge of disappearing, has succeeded in this third mode of conduct that eases the way through appropriate thought and then gives voice to this Discourse of Mine, nothing will be able to disturb him. He will find good fellow-students who will read and recite this Discourse along with him and who after hearing It will be able to keep to It, after keeping to It will be able to recite It, after reciting It will be able to give voice to It, after giving voice to It will be able to copy or inspire others to copy It and make an offering of these copies of My Discourse in reverence, honour and praise of It.”

The World-honoured One, then desiring to reiterate the meaning of this, spoke thus in verse:

“If you wish to give voice to this Discourse of Mine, you should forsake all envy, anger and pride and all thoughts arising from a suspicious, deceitful, twisted or dishonest heart, ever cultivating the practice of maintaining integrity.

Do not disparage others or, for amusement’s sake, discuss the Teachings or lead others to doubt or regret by saying: ‘You will never become Buddhas’ but, as a disciple of the Buddha, when giving voice to the Dharma, be ever gentle, patient and compassionate with all, never cultivating thoughts of indulgence or idleness.

Toward the great Bodhisattvas in all the Ten Quarters who practice the Way out of pity for all beings cultivate a reverent mind by thinking, ‘These are my great teachers’; for all World-honoured Buddhas engender thoughts of them as peerless parents and then, eliminating all feelings of pride and arrogance, give unobstructed voice to the Dharma.

Such is the third method: let the wise protect and guard it for wholehearted devotion to these practices in ease and contentment is revered by beings beyond count.

O Manjusri, any Highly Perfected Bodhisattva amongst you who, in the decadent ages to come when the Dharma has all but perished, preserves this Discourse which is the blossoming of My Teaching should cultivate a spirit of great compassion not only toward lay ...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Original Copyright
• Table of Contents
• Introduction
• Foreword
• Translator’s General Introduction
• Serene Reflection Meditation Church Teachings
• SCRIPTURES
• The Scripture on Conduct that Eases the Way
• RELIGIOUS PROSE TEXT
• APHORISTIC POEMS
• OTHER RELIGIOUS WORKS