Killing the Buddha!

Killing the Buddha

If you meet the Buddha, kill him. (逢佛殺佛,逢祖殺祖)

Thinking about the Buddha as an entity or deity is delusion, not awakening. One must destroy the preconception of the Buddha as separate and external before one can become internally as their own Buddha. Zen master Shunryu Suzuki wrote in Zen Mind, Beginner’s Mind during an introduction to Zazen,

Kill the Buddha if the Buddha exists somewhere else. Kill the Buddha, because you should resume your own Buddha nature.

One is only able to see a Buddha as he exists in separation from Buddha, the mind of the practitioner is thus still holding onto apparent duality.

http://heartflow2013.wordpress.com/2013/09/18/living-as-buddha/

 

 

Living in Our Own Illusions

Ties into this whole Buddhist notion that “there’s only one of us here”. There’s only God knowing thyself through “us” via consciousness – from a human perspective – “mind games”. LOL. That’s why the universe is also referred to as the great cosmic joke. Lila certainly is DIVINE. 😀

FINAL TRANSMISSION

A wise old Zen master, very near death, lay quietly on his mat with his eyes closed, all his disciples gathered around. Kneeling closest to him was his number one disciple, a longtime practitioner who would succeed the old man as head of the monastery. At one point the old master opened his eyes, and lovingly gazed at each and every one of his disciples assembled in the crowded room. Finally his glance rested on his successor, and he managed to speak his last words to the man: “Ah, my son, you have a very thorough knowledge of the teachings and scriptures, and you have shown great discipline in keeping the precepts. Your behavior has, in fact, been flawless. Yet there is one more thing remaining to be cleared up: you still reek and stink of ‘Zen’!”

 

Be Natural:

http://heartflow2013.wordpress.com/2013/08/22/zen-shin-ku-myo-u/

NAME OF AMIDA BUDDHA

When, earlier in his ministry as a famous Zen roshi, Takuan was asked by a monk whether he ever performed the sacred Nembutsu recitation of the holy Name of Amida Buddha, he replied, “No, never.” “Why not?” “Because I don’t want my mouth polluted!” Yet it’s funny: Takuan had spent years in his youth involved in chanting Amida’s name as a member of the Pure Land devotional Buddhist sect!

 

Later, in his little text Reiroshu, Takuan told the following story:

When Ippen Shonin (13th cent.; later a father of Pure Land Buddhism) met Zen master Hotto Kokushi, the founder of the Kokokuji Temple in Yura village, he said, “I have composed a poem.” Master Kokushi said, “Let’s hear it.” Ippen recited:
When I chant,
Both Buddha and self
Cease to exist,
There is only the voice that says,
Namu Amida Butsu.

Kokushi said, “Something’s wrong with the last couple of lines, don’t you agree?” Ippen then confined himself in Kumano and meditated for twenty-one days. When he passed by Yura again, he said to the Master, “This is how I’ve written it”:
When I chant,
Both Buddha and self
Cease to exist.
Namu Amida Butsu,
Namu Amida Butsu.

Kokushi nodded his enthusiastic approval, “That’s it!”

 

Only chant: Namu Amida Butsu         Until no chant: Namu Amida Butsu         Only: Namu Amida Butsu

♥☼♥

 

IMPRESSED BY THE MONKS

When Catholic missionary St. Francis Xavier was touring Japan, he was graciously hosted in 1549 by the extraordinarily friendly master Ninshitsu of Fukusho-ji Soto Zen monastery, near Kagoshima. Strolling through the temple grounds one day, Xavier saw monks meditating in great repose and dignified appearance. “What are they doing?” he asked Ninshitsu. The master laughed, “Some are calculating contributions received the past month, others are wondering how to get better clothing, and still others are thinking of vacation and past-times. In short, no one here is doing anything of importance!”

About Mind

MIND
Chan master Fa-yen (Fayan, 885-958) interrupted an argument among some monks concerning the relationship of mind to reality by posing to them a question: “Over there is a large boulder. Do you say that it is inside or outside your mind?” One of the monks replied, “From the Buddhist viewpoint everything is an objectification of mind, so that I would have to say that the stone is inside my mind.” Quipped Fa-yen, “Your head must be very heavy!”

MIND: PART TWO
Chan master Huang-po (Huangbo, d.850s) said: “Many people are afraid to empty their own minds lest they plunge into the Void. Ha! What they don’t realize is that their own Mind is the Void.”

MIND: PART THREE
Huang-po is said to have been unusually tall. Master Nan-chu’an couldn’t help but remark: “Your body is unusually big—isn’t your straw hat too small?” Huang-po replied: “Perhaps… but the entire universe is within it.”

BROTHER DISCIPLES

The illustrious reviver of Korean Son (Zen) for the modern era, master Kyongho Song-u (1846-1912), had many great dharma-successors. The most formidable was Mangong Wolmyon (1871-1946). Once, Mangong and Suwol (1855-1928), an older dharma successor of Kyongho, were sitting together in conversation. Suwol picked up a bowl of browned rice, a favorite Korean snack, and spoke in the paradoxical language typical of Son/Zen: “Don’t say this is a bowl of browned rice. Don’t say this is not a bowl of browned rice. Just give me one word.” Mangong reached over, took the bowl from Suwol and threw it out of the window. Suwol was very pleased, “Very good. That’s wonderful!”