Heretics and Buddhas

"During the time of the Buddha, there were some who slandered him and became disciples of heretics and demons." -- Mud & Water by Bassui, edited by A. Braverman

While some might wish to think of  "Heretics" in conjunction with an event such as the Christian-fueled Spanish Inquisition or the Crusades of Europe, fewer would bring the name of the Buddha to mind. Yet the great Zen master, Bassui does. It seems that all thinking souls are moved to discernment. He writes:

"Today's students of the Way go to teachers everywhere, but they don't want to penetrate all the way to the bottom of the great matter. They journey to the east, to the west, north and south, and take pride in having met many teachers. They try to surpass others with Zen stories and they collect paradoxical words and clever expressions from old masters. These are the ways of Heretics."

Writing further on the subject, Bassui delves into the value of knowledge. He writes of the karmic affinity for the way. Stating that some people have an affinity for the way while others do not, so if your karma does not discern a natural attraction, one that is immediate and affected, then you  neither trust nor believe what is taught. If, on the other hand, affinity is present, then that person will form a natural and easy bond with you. "Whether you follow the right path, or the path of heretics, depends upon your karmic inclination....A truly good teacher...does not destroy people's sight."

Bassui: An Arrow Flies Straight to Hell

"The mind is host, the body is guest."

Zen master and historical figure, Bassui was born in Japan in 1327. Rejected by his mother at birth, Bassui is recorded to have been raised by a family servant. At age 29 he became a monk, but he did not shave his head or wear robes; he did not recite Sutras, like other monks. His practice was the most simple practice. It can be called the practice of no practice. This was to be Bassui's Way throughout his life.

As a Zen master, Bassui was often questioned; often he gave reply. In one instance he was asked: "The spirit is this skin, this skin is the one spirit. Is this correct?"

Bassui replied affirmatively to the question.

"If so,' continued the questioner, 'who will become buddha after the body's dispersed to the four winds? Who will sink into the sea? What will be the reason for keeping the precept that prevents crime?"

To this Bassui replied, "If you continue holding this view, in which you deny cause and effect [karma], like an arrow, you will fly straight to hell. Do you have dreams?

Questioner: Yes.

Bassui: What do you usually see in your dreams?

Questioner: It's not always fixed. I usually see things that occur in my mind and through my body.

Bassui: The rising and sinking after death are also like that. All thoughts that come are by way of the four elements that comprise the physical body. Dreams in the night follow suit and appear in accordance to the good or bad thoughts of the day... An ancient said, 'You receive a body according to Karma, and your body in turn produces Karma. You should realize the continuity of the body in this life and in the next... If you truly understand this, then you cannot doubt the statement that the one spirit in this skin is the one spirit in that skin.

Questioner: Now I realize that the body and the mind are not separate. This being the case, the significance of 'seeing into one's Buddha nature' is relegated to the leaves and branches [of a tree]. If you simply stop doing bad deeds concerning your physical body, practice various good deeds, practice the precepts, and eliminate evil thoughts, will you then become a Buddha?

Bassui:
All thoughts are born of deluded ideas feelings [disordered thinking]. If you do not see penetratingly into your own nature, though you try to eliminate evil thoughts, you will be like the one who tries to stop dreaming without waking up. All evil deeds are rooted in deluded thoughts. If you cut out the roots, how can the leaves grow?... If he were a man who penetrated his own nature, how could he even think of committing a sin in which he breaks precepts?

I Am That

"...One who is ascended has achieved [the] Christ's injunction to be in this world but not of it." --The Path to Love by Deepak Chopra


I am that,
You are That,
All this is That.

These seemingly simple statements, from the Upanishads of India are thousands of years old; together they express what Hinduism calls Moksha, or liberation. Some see Moksha as freedom in love, enlightenment or ascension. Moksha ends karmic bonds. It is a freedom to be empty, but emptiness is not nothingness.

Many persons commonly suppose "they are what they eat," and in a little way this is true but not literally. Because one likes ice cream, for example, or chocolate doesn't make one an ice cream or a chocolate; because cowboys ride horses that doesn't make them a horse either. Nor is one either male or female by the simple wearing of any particular article of clothing. The same is true with ones' profession; the job one performs on a regular basis does not define the soul or the body; so it does not create Moksha either.


So often we fall into these notions of defining ourselves in literal, unskillful ways. It's easy to do and for many the application of a label is comforting; it provides a box or a stage from which to operate our daily lives, but it is not Moksha which is without limits. Moksha initiates one into a new birth of wholeness, of fullness. It states quite profoundly I am That, you are That, all this is That. Mokesha draws one close to the Divine.

The seeking is done. You find God is within; love enfolds  into pure religious devotion. You are simply an observer, a witness or a seer to life's journeys. The moment you are able to look deep within and see that I am That, meaning you see your lightness along with your darkness, your virtues and your sins as one, equal-- everything that matters is now a part of Being itself.
In other words, I am Being, and not anything else. 'I am as I am; you may love me or hate me; I aspire to no other. I am only myself.'

You are That tells the seer that they too are part of the Creation, both sacred be-loved and the lover. Creation becomes personal.

All is That tells us that as part of Creation, co-creators, we are all intimately and divinely involved in infinite consciousness. The possible expands, and very much-- because you are so much more than what you eat.

An Overview of Mahayana Buddhism according to D.T. Suzuki

"Mahayana is not content to make us mere transmitters or "hearers" of the teachings of the Buddha..." --Suzuki

Many who ponder the Way, or the ideas of Eastern thought, particularly Buddhism make the assumption that it is a belief, a practice, a way that originates in the Far East. Yet nothing is further from the truth. Buddhism is, in its origins, a faith coming directly to the East and later, to the world from India. Via the ancient trade routes, such as the Silk Road, travelers brought their ideas, goods, technology and culture to the Far East, especially to China in the central and northern regions where the earliest Buddhism is to be found. It later spread to the south and more deeply into Asia.

Thus to be clear, the earliest forms such as Cha'an and Mahayana spring directly from their Indian neighbors and at times, even in modern practice, strongly resembles Yogi Hinduism. Mahayana remains the parent of most, if not all, modern forms of Buddhism now practiced.

It is important to recall this lineage from which the Way descends to practitioners of today. This important point even makes it possible to consider aspects of Hinduism, Judaism, Zoroastrianism, and even orthodox Christian beliefs. The author of the book considered here, Suzuki, does indeed make references to these other ways of seeing; he does not exclude them in the endeavor towards enlightenment.

Many writers of Buddhist topics will expound at length on "sentient beings," an imperfect way to describe the Buddhist notion of emptiness and perfect knowledge. Perhaps English lacks the precise Pali word or view to illustrate the notion that everything depends upon everything else; that as everything is in some form joined to everything else, there is a "vivification" (Suzuki's word) of all matter.

Yet we are cautioned not to become attached to notions; they are only for learning. Once learned, they, and even the Buddha's words, are of no use or substitution for the real, experienced way. So it may be said that the one who desires perfect knowledge, perfect insight is the Enlightened one. He practices to free himself of all worldly cares and sufferings.

Mahayana teaches the purification of self for the aid and enlightenment of others. Practitioners live in the world as it is; they do not avoid the ills or negatives of the everyday world. In other words, Bodhisattvas find their Way in everyday life and work in which they are purified, offering their presence for the benefit of all.

Suzuki further describes the Mahayana Bodhisattva as such:

"The Bodhisattva is a personification of love and sympathy, which freely issues from the font of his inner will. He gathers the clouds of wisdom and virtue, in which he manifests himself in manifold figures; he produces the lightnings of Buddhi, Vidyas... shaking the whole world with the thunder of Dharma, crushing all the evil ones; pouring forth the showers of good law, he quenches the burning flames of ignorance..."

This passage alludes to what has been thought to be the ideal life held out by Mahayanists... They are not content to make us mere transmitters or "hearers" of the teachings of the Buddha. We are inspired to the noblest heart of Shakyamuni, in full recognition of the human soul... it seeks to develop all the "possibilities of our soul-life, which by our strenuous efforts will one day be realized even on this earth of impermanence.' 'We, as individual existences, are nothing but shadows...

We, as mortal beings, are nothing more than thousands of dusty particles, haphazardly scattered about" in the winds of karma; when we unite in the love and intelligence of the Dharmakaya, we are Bodhisattvas... and can overcome the overwhelming blast of ignorance... acts of loving kindness will lead to Bliss, to the whole community to which he belongs.

"Because a stream of love flows from the Bodhichitta (Intelligence-heart), fed by the inexhaustible spring of Dharmakaya." Ignorance leads only to egotism, hatred, avarice, disturbance, and universal misery. Bodhisattvas dwell, in varying degrees, in the stream of Dharmakaya, the body of love, the Universal One.

*This article appeared here previously in August 2009

The Buddhahood of Ordinary People

"Those whose karmic inclination led them on the right path, ended up realizing their true nature and became enlightened." --Mud and Water by Bassui, ed. by A. Braverman

Bassui notes that "the way of the lesser vehicle and path of expedient means, are all established as temporary dharmas... What ordinary person does not have karmic inclination for the Way?" Further, he writes, "there is no ice or snow apart from water, and the Buddhahood of ordinary people can be likened to snow and ice melting and becoming water. From the beginning nothing has ever been lost."

And because of "one mistaken thought -- I am ordinary -- they think that they cannot; enlightenment is difficult to realize." Even for those in who this thought becomes deeply embedded in their minds Bassui continues his talk by saying, "people who preach to others without clearly seeing into their own nature are like the blind leading the blind. This mind is nothing other than Buddha nature.

The Meaning of Looking at the Self with Hatred

"The root of life and death is the discriminating mind." Mud and Water by Bassui

"Looking at one's self is as intense as hatred for the enemy. What is the meaning of this?" When you awaken to your true nature, wrote the Zen master Bassui, you cut off the wheel of reincarnation. Awakening to your many virtues, you bring benefit to the lives of others also. Bassui wrote, "In the self, there is true and false. The discriminating mind is false; the Buddha-nature is true. Beginning practitioners mistakenly take things like the [ability to] emit light and perform miracles which are really the roots of ignorance, being activities of the mind, for the clear expression of Buddha nature." He further noted that as long as students of the Way "haven't eradicated their discriminating minds, all their activities and words are the deeds of karmic consciousness"; they are not in accord with the Way.

"If, he wrote,'you clearly eliminate the drunken mind, drunken rages will instantly stop, and mind and body will be calm and quiet. If you want to recover completely from your illness, then stay free when sitting, lying down or doing walking meditation. And don't rely on another's power. Just stop your wandering, look penetratingly into your inherent nature and concentrating your spiritual energy, sit in
Zazen ... then you will for the first time, attain liberation." He further explains that if one only seeks to stop his movement, to contain his spiritual energy, then his consciousness will be that of one searching after a robber and treating him like a child. That, Bassui concludes is why one must regard the self with the fresh hatred of viewing an enemy. Only then will you succeed.

Bassui Seeing One's Nature, Supernatural Powers

"When you understand the nature of your own mind, it will thoroughly light up the cave of ignorance." by Zen Master, Bassui

Zen Master Bassui writes in an essay, The six supernatural Powers are Seeing One's Nature, contained in the book, Mud and Water, that indeed, "seeing into one's inherent nature is possession of the six supernatural powers. "How can that be so? To the questioner, Master Bassui answers, "Buddha nature is from the outset master of the six sense organs. To keep the master pure and not stained by the six dust producing organs is called the supernatural powers."

How can one attain the supernatural powers such as described, the ability of clairvoyance, clear hearing (clairaudience), mind reading, knowledge of past lives, flying, and the power to stop deluded thinking? Bassui answers, "This infinite light shines of its own accord and watches over all. It is nothingness; it is a wonder. It is silent: it illumines."

"Though forms can be seen, one is not deluded by them. This is Clairvoyance. When sounds are heard through the ears, the echo of vibrations are deeply discerned, and yet there is no dependence on discriminating thoughts. This is called Clairaudience. When you realize your own mind, you will realize the oneness of the minds of the buddhas of the three worlds, the ancestors, the ordinary people and the heavenly beings of other worlds. This is the power of Mind Reading. Clear and independent, the mind will not attach itself to the changing phenomena of life and death, of past and future, but will remain constant without any obstructing doubts. This is the power of Knowing Past Lives."

"When you understand the nature of your own mind, it will thoroughly light up the cave of ignorance, and original, natural beauty will be manifest. In an instant, you will pass through the ten directions without stopping in the blue sky. This is your inherent nature's Power to Fly through the air." When you understand the nature of your own mind, delusions turn into wisdom, writes Bassui. "Because Bodhi is your original, inherent nature... you won't be stained by various phenomena. This is the Power to Stop Deluded Thoughts."

Further the Master notes, "Wise men consider physical manifestations of supernatural powers a karmic hindrance; the ignorant, thinking them desirable, seek after them.... We are all originally in possession of this supernatural power. You will begin to realize it when you look inward, penetrate your own nature. All are equipped with this original nature, and each one is perfect."

A Power in the World Too Great to Be Extinguished

The Simple Mind is away from the computer. This article appeared here previously on Feb. 2, 2009

"You are the secret of God's heart." by Unknown

The most valuable thing you can offer is your possible, or potential spirit. This is what you have always available to offer, what you need to live your own love story. Like the seed watered, your love is without beginning and without end. Watering the seeds of your love, is a practice that makes you grow-- but it is only a practice, not an end. For, if your focus becomes the notion of "growing," then the end becomes just that--a pursuit and the way is obscured by what you pursue.

As Deepak Chopra relates in his book, The Path to Love,
"...[it] is something that you consciously choose to follow, and everyone who has fallen in love has taken that first step." Pope John Paul II in his first public gathering, exhorted the crowd with the Bible verse, "Do not be afraid, for I am with you always."

Deepak continues, "In India, the spiritual path is called Sadhana, and as I've mentioned though a tiny majority of people give up normal life to wander the world as seekers of enlightenment, these monks, Sadhus, everyone, from those in the most ancient civilization of  Vedic India until today, considers their life to be a Sadhana, a path to the Self. Although the Self seems separate from us, it is actually intertwined in everything a person thinks, feels, or does... As long as the Self has yet to be found, sadhana exists. The "goal" is to change your awareness from separation to unity."

And while the inner work takes place, it must have something exterior to sustain it.
"In India, a person's nature leads him to the style of path appropriate to reaching fulfillment. Some people are naturally intellectual, and therefore are suited to the path of knowledge or Gyana. Some are more devotional and are suited to the path of worship, Bhakti. Some are more outwardly motivated and are suited to the path of action, or Karma. The three are not mutually exclusive; rather they may form a wholly integrated path.

"Ideally there are periods of study, worship and reflection, and service in a person's day." It is possible to be so taken by a particular practice that ones' whole existence centers upon that practice. Perhaps it is reading the Scriptures, contemplation or scholarly debate, living the life of Gyana; perhaps spending time meditating, chanting and participating in Temple rituals as the life of a Bhakti. Or you may focus yourself doing social work, teaching, serving, applying yourself to mental and physical purification doing God's bidding in daily life, the work of Karma.

"A path is just a way to open yourself to spirit, to God, to love. These are aims we may cherish, but our culture has given us no established way to reach them. Indeed, never in history has a seeker been confronted with such a disorganized and chaotic spiritual scene."

Today what we are left with is the desire to love and be loved, a force and a power in the world too great to be extinguished; thus the path to love is not simply a pretty metaphor, it is a reality. In India, the most ancient version of this is bhakti or devotion, from Vedic India in which all love is in the search for God. The Sufis of Islam, and the great teacher and poet, Rumi, testify to this.

Christ initiated another version of the Way in his teaching "Love you neighbor as yourself." He did not simply say like. Rather, he passionately intoned the word love as his great commandment. The Christian idea of the Way is akin to the relationship between a parent for his beloved child. God is seen as the great mother/father. In the Hebrew scriptures, there is the great love of God for his creation in the Song of Solomon.

However "since the advent of Freud, psychologists have assured us that falling in love is illusory; the sense of ecstacy that is part of falling in love isn't realistic. We must learn to accept the temporary nature of romance and disregard the "projected fantasy" that we might be as immortal and invulnerable as lovers often feel." Chopra among others insists, the sense of uniqueness, blessing and delight felt by lovers has its own reality, but it must be found within, the world wishes no such part. The mystery that is love, joins us to a reality that we yearn for, and despite the "differences of a Sufi master, a yogi, a Christian saint, and a Chinese martial artist, all perceive spirit as clearly as seeing the earth and sky."

Jainism, The Ford Makers and the Ford

Ford-maker, one who leads the way across the stream of rebirths to salvation. --Jainist belief


Writing about a central belief of Jainism, Paul Dundas, in his book, The Jains, writes that while Jainism is not to be mis-taken for a sect of either Buddhism or Hinduism, it shares a recognizable cosmology with both. And while permitting the reader a broad overview of the faith, Dundas does go into some detail in regard to the notion of the "Ford Maker."

The Ford Maker and the Ford, writes Dundas is, in "western-style histories of religion, Mahavira, generally treated as the founder of Jainism in the same way Christians regard Jesus as the founder of Christianity. For the Jains, however, Mahavira is merely one of a chain of teachers who all communicate the same truth broadly in similar ways... part of the total of the Universal History, through the continuing dynamic of re-birth, and the lives of participants within it." Indeed, the Sanskrit poet, Asaga, writes of Mahivira without exception as one of the many who, like other Ford Makers, guide, leading believers to other shores.

Time, in the Jain view, is represented as a series of "continual up and down motions of a wheel," called respectively the ages. In this view, there are ages of progress, and ages of declines; there are ages of uneven progress, and an age, the sixth age, when Jainism is thought to die out. This wheel is believed to be without beginning or end; the Universal history is only concerned with this current age, the age of now, 'where human life is enacted.'

During each "motion of the wheel 24 teachers, the Ford Makers, appear[ing] in succession, who activate the Three Jewels, the uncreated Jain teachings of: Right Faith, Right Knowledge and Right Practice." These serve as a spiritual fords, to be traversed, if you will; believers who navigate these fords are like others, Jainists believe, subject to cause and effect, to Karma; thus Dharma isn't just about time, but has a relationship to the experiences of Cause and Effect.

The life pattern of the Ford Makers, according to tradition is always the same: born into great warrior families, they wander about as ascetics, found communities, generally they are awakened by the gods to their destiny as great spiritual teachers. Ford Makers renounce their status, wealth and material comforts in favor of wandering as mendicants, begging for their basic needs and in doing so, they adhere to a strict practice which "burns" away previous Karmic debts until they attain full omniscience. Ultimately a Ford Maker is freed from his body, travels to the top of the universe to abide with other freed souls.

Bassui: The Sole Practice of Zen

Zen Master Bassui writes in the Book, Mud and Water, "clearly seeing into one's nature is called practice. And the seat that puts an end to analytic thoughts is called zazen...There is no gate through which demons and heretics can secretly enter... On perceiving that the five skandas are empty, one is saved from all kinds of pain and misfortune... If, while practicing, you have thoughts of gain... this kind of reason will immediately create demons inside of you, attracting demons from outside, and causing chaos within, like a stinking carcass attracts blowflies... You will very quickly lose sight of the seeds of the right karma."