By John R. McRae
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Additional resources for The Northern School and the Formation of Early Chan Buddhism
A n s w e r : The True Mind exists of itself and does not come from outside [oneself. 52 Nothing in all the three periods of time is more dear [to a per son] than one’s mind. If you discern the Suchness [inherent in the mind] and maintain awareness of it, you will reach the other shore [of nirvana]. , animals, hungry ghosts, and residents of the hells). Therefore, it is known that the Buddhas of the three periods of time take their own True Mind53 as teacher. , nirvana). Therefore, it is known that the mind is the fundamental teacher.
7. Bodhidharm a’s Treatise and the Later D evelopm ent o f C h 9an D octrine One of the most important issues in the development of early Ch’an doc trine is the rejection of traditional meditation technique, with its empha sis on yogic concentration and gradual self-perfection, in favor of a sudden approach that was supposedly more open, spontaneous, and intuitive. Hu Shih, D. T. 23 Although I will refrain from commenting on such interpretations at present, I do think it is important to note that the tendency to reject traditional meditative tech nique occurred in non-Ch’an School contexts during the second half of 116 P a r t Tw o: D o c trin e the sixth century.
If you have the time, please read this. If you practice seated meditation, you will surely perceive the Fundamental Nature (pen-hsing). If you can meld the mind and make it pure, then [you will realize that] a split second of discriminative consciousness is samsara. 7 If you search for the Dharma with a calculating [mind], your karma will not change. [The Second Letter] In its ever-increasing defilement, the mind is difficult to [bring to the] ultimate. )], he instantly realized for the first time that his six years of asceticism had been wasted effort.
The Northern School and the Formation of Early Chan Buddhism by John R. McRae