Jewelled-Mirror Samadhi

[Kelly Jones]

This text is absolutely mind-blowing! Can someone tell me in which of Hakuin's books it is, please ?

Here it is

[sschaula]

What is your personal understanding of it? Would you care to put the zen terminology into easily understandable words?

[BMcGilly07]

Kelly,

You can find it in Thomas Cleary's translation entitled "Kensho." It's where I found Hakuin's The Holes in the Lotus Threads. Although I think the translation you found was from a different collection. David might be able to help.

[Kelly Jones]

Bryan, is the whole book called "Kensho"?

I can't recall reading it in Wild Ivy or the Spiritual Teachings of Zen Master Hakuin.

[Kelly Jones]

What is your personal understanding of it? Would you care to put the zen terminology into easily understandable words?

I should have foreseen this.

No, I am not comfortable explaining this. It is advanced.

All I will say is

- if one has no faith in egolessness, it is not something one is going to understand, and is better to be left til later.

- the Five Ranks were set up to help students who already have deep faith that the false I is a logical error. They have no doubt. Their reasoning has led them to this conclusion, and they don't turn back now, or for any significant period. As these students still cling to subtle delusions, the ranks are to spur them on, through a progressively more accurate understanding of Reality. All the ranks can be summed up as the end of the ego. Perfection. It starts at the stage where the student who has no faith in the false I, may yet still grasp onto this insight. It is comparatively true, so the student holds to it like a life-raft. Once he pushes on to realise what it means, he lets go, and experiences its meaning. If he does not push on, it shows his idea of the false I had some logical flaws, or he didn't have the courage to follow through.

This is essentially the dynamic of the Five Ranks: continuing to correct delusions, using the same "secret meaning".



I can understand up to the Coming from the Real, but because I haven't completed the Ranks, I don't think I should give my personal understanding of them.


-

[sschaula]

Well, lets explore...

Followers of the way, if your investigation has been correct and complete, at the moment you smash open the dark cave of the eighth or Alaya consciousness, the precious light of the Great Perfect Mirror Wisdom instantly shines forth. But, strange to say, the light of the Great Perfect Mirror Wisdom is black like lacquer. This is what is called the rank of " The Apparent within the Real."

To know what this first rank is, we have to find out what Hakuin means by "Alaya consciousness". From what I understand by a quick lookup on google, alaya consciousness is the storehouse of the memory.

So what does it mean for this seemingly black "light" to shine forth? How does a person go about smashing open the dark cave of alaya consciousness? What does it mean to smash open the cave?

Here, he speaks further regarding this rank...

The rank of "The Apparent within the Real" denotes the rank of the Absolute, the rank in which one experiences the Great Death, shouts "KA!" sees Tao, and enters into the Principle. When the true practitioner, filled with power from his secret study, meritorious achievements, and hidden practices, suddenly bursts through into this rank, "the empty sky vanishes and the iron mountain crumbles." "Above, there is not a tile to cover his head; below, there is not an inch of ground for him to stand on. "The delusive passions are non-existent, enlightenment is non-existent, Samsara is non-existent, Nirvana is non-existent. This is the state of total empty solidity, without sound and without odor, like a bottomless clear pool. It is as if every fleck of cloud had been wiped from the vast sky.

Too often the disciple, considering that his attainment of this rank is the end of the Great Matter and his discernment of the Buddha-way complete, clings to it to the death and will not let go of it. This is called "stagnant water Zen"; a man stuck in there is called "an evil spirit who keeps watch over the corpse in the coffin". Even though he remains absorbed in this state for thirty or forty years, he will never get out of the cave of the self-complacency and inferior fruits of pratyeka-buddhahood. Therefore it is said: "He whose activity does not leave this rank sinks into the poisonous sea." He is the man whom Buddha called " the fool who gets his realization in the rank of the Real."

Therefore, as long as he remains in this hiding place of quietude, passivity and vacantness, wherein inside and outside seem transparent and his understanding seems perfectly clear, the moment the bright insight he has thus far gained through his practice comes into contact with differentiation's defiling conditions of turmoil and confusion, agitation and vexation, love and hate, he will find himself utterly helpless before them, and all the miseries of existence will press in upon him.

What is this describing exactly?

It was in order to save him from this serious illness that the rank of "The Real within the Apparent " was established as an expedient.

Okay, the second rank...

If the disciple had remained in the rank of "The Apparent within the Real," his judgment would always have been vacillating and his view prejudiced. Therefore, the bodhisattva of superior capacity invariably leads his daily life in the realm of the six dusts, the realm of all kinds of ever-changing differentiation. All the myriad phenomena before his eyes -- the old and the young, the honorable and the base, halls and pavilions, verandahs and corridors, plants and trees, mountains and rivers -- he regards as his own original, true, and pure aspect. It is just like looking into a bright mirror and seeing his own face in it. If he continues for a long time to observe everything everywhere with this radiant insight, all appearances of themselves become the jeweled mirror of his own house, and he becomes the jeweled mirror of their houses as well.

So the second rank is seeing all things as yourself? This is how I'm understanding it.

Eihei has said: "The experiencing of the manifold dharmas through oneself is delusion; the experiencing of oneself through the coming of the manifold dharmas is satori." This is just what I have been saying.

I love that quote, but I think Hakuin may have been misusing it here.

This is the state of "mind and body discarded, discarded mind and body". It is like two mirrors mutually reflecting one another without even the shadow of an image between. Mind and the objects of mind are one and the same; things and oneself are not two. "A white horse enters the reed flowers; snow is piled up in a silver bowl."

Hakuin is describing perfect enlightenment here. Why is it only the second rank?

This is what is known as the jeweled-mirror Samadhi. This is what the Nirvana Sutra is speaking about when it says: "The Tathagata sees the Buddha-nature with his own eyes." When you have entered this samadhi, "though you push the great white ox, he does not go away"; the Universal Nature Wisdom manifests itself before your very eyes. This is what is meant by the expressions, "There exists only one Vehicle", "the Middle Path", "the True Form", "the Supreme Truth."

That is a lot of zen lingo! Can you explain any of this?

But if the student, having reached this state, were to be satisfied with it, then, as before, he would be living in the deep pit of "fixation in a lesser rank of bodhisattvahood". Why is this so? Because he is neither conversant with the deportment of the bodhisattva, nor does he understand the causal conditions for a Buddha-land. Although he has a clear understanding of the Universal and True Wisdom, he cannot cause to shine forth the Marvelous Wisdom that comprehends the unobstructed interpenetration of the manifold dharmas. The patriarchs, in order to save him from this calamity, have provided the rank of "The Coming from within the Real."

In this rank, the Mahayana bodhisattva does not remain in the state of attainment that he has realized, but from the midst of the sea of effortlessness he lets his great uncaused compassion shine forth. Standing upon the four pure and great Universal Vows, he lashes forward the Dharma-wheel of "seeking Bodhi above and saving sentient beings below." This is the so-called "coming-from within the going-to, the going-to within the coming-from". Moreover, he must know the moment of the meeting of the paired opposites, brightness and darkness. Therefore the rank of " The Arrival at Mutual Integration " has been set up.

Yeah, all of this makes very little sense. Since this is as far as you can understand, Kelly, can you explain these things at all?

[BMcGilly07]

Kelly,

The whole book is called, "Kensho." It's a compilation of some short works by a Korean Zen Master named Chinlu if I recall correctly, some works by Hakuin, and a number of koans.

Here's a link to amazon's listing of Kensho:
Kensho The Heart of Zen

It's a good book, a worthwhile read.

[Kelly Jones]

To know what this first rank is, we have to find out what Hakuin means by "Alaya consciousness". From what I understand by a quick lookup on google, alaya consciousness is the storehouse of the memory.

So what does it mean for this seemingly black "light" to shine forth? How does a person go about smashing open the dark cave of alaya consciousness? What does it mean to smash open the cave?

I have already said, that none of this text will make sense to one who is still immersed in believing that false I exists intrinsically. The black light is level one stuff, Scott. David's explained the steps up to this with his post about the Hidden Void.

The secret doesn't depend on external aids. If you can get that idea out of your head, you'll have less difficulty as you go further.


-

[Kelly Jones]

Thanks, Bryan.

[sschaula]

Kelly,

I have already said, that none of this text will make sense to one who is still immersed in believing that false I exists intrinsically.

Well I don't, and the text still means little to me. There is Zen terminology all throughout the text which makes no sense to an outsider, and the understanding of these terms and sayings have nothing to do with being deluded or not. Apparently you understand it, so lets discuss it. It'd help if you went through it, like I just did, and explain each point that Hakuin makes.

The black light is level one stuff, Scott. David's explained the steps up to this with his post about the Hidden Void.

First of all, the Great Death is certainly not level one stuff. It's apparently level one in this writing, but in the scheme of things...well...it's called "Great" for a reason.

Have you experienced egolessness, Kelly? I highly doubt it...it's a rare state of mind to be able to attain.

I don't see how David's post about the Hidden Void had anything to do with this black light stuff. Just because David uses the word "Void", do you assume that this "black light" corresponds? Like David says, the Hidden Void isn't experienced...but this black light IS experienced. Care to make your point, so that I can understand? Or are you going to avoid the topic because you actually don't understand this writing, and you want to cover your tracks?

Please, prove me wrong and suprise me with your insight. Please stop trying to bicker with me, and focus on the topic, which is the only thing that matters to the person seeking perfection. You are seeking perfection, right? So then, forget about me and clarify this writing. If you can't, then clarify your thinking so that one day you can.

The secret doesn't depend on external aids. If you can get that idea out of your head, you'll have less difficulty as you go further.

What secret? I have no intention of "going further". My goal is to understand this text, not a secret or to go anywhere.

If you are incapable of explaining what you understand, it's reasonable to assume you don't understand at all. That would make your entire first post really laughable (how did it blow your mind if it makes no sense to you?).

A final thought: WWHD? What would Hakuin do...if he saw this topic and your posts in it? Would he be happy about how wise you were, or would he lecture you on how shallow and untruthful you are?

[sschaula]

I'm looking forward to learning about this...anyone else think they understand it?

[Diebert van Rhijn]

I'm looking forward to learning about this...anyone else think they understand it?

The Apparent within the Real refers to the first stage where one finally breaks down the old world one used to experience, one with the I intimately part of its very structure. Our own universe, our own creations. It's symbolized by night, nihilism, lack of recognition. It's close to the book of 'Solomon' when it all becomes vanity and even wisdom itself becomes the worst suffering; or seems like an even bigger vanity.

Only a very few ever arrive here and those who do almost never progress. It's asking too much, too much courage, too much spirit. People should be advised to stay away from here if their aim is not high and 'lofty' at this stage because one could easy become another mass murderer, or just dead weight, a guiltless consumer type, when this alienation sets in.

Unity attained refers to the last stage, the ultimate goal which is now only a glimpse in understanding, let alone part of the total experience. It's basicaly a description of non-duality: To sit among the coals and ashes.

I'd say 'between' coals and ashes. It refers to the aftermath of a 'burning down' but as well a more subtle being in between 'creation' (coals before consuming) and destruction (ashes after consuming). One has become the fire itself, sits as a Buddha in the 'between', the middle way, or the Way, the truth, the life.

All the other verses describe the steps in between but I don't think it's strictly chronological, first finish this and then start that. But practically certain experiences and challenges come before others and are all deepened gradually at the same time, meaning we often have to return to the beginning if something has been left unfinished and prevents deepening further on. One could attain 'unity' in a very shallow manner which cannot be said to be unity at all.

There's way more to say but like Scott I do not think all of the symbolic language can just be translated and understood that easily, if at all. The stages have been described in many traditions, in various ways, also on Kevin's site, if categories of progress is what is desired. But I do believe that understanding the path and ones current position on it is a necessary part of the learning too, very useful in times of being without direction and such times will always come at some stage.

[Jamesh]

I could barely stand even scanning that crap, let alone study it for it's truth content. What rambling EGOTISTICAL madness it is.

[Kevin Solway]

To know what this first rank is, we have to find out what Hakuin means by "Alaya consciousness". From what I understand by a quick lookup on google, alaya consciousness is the storehouse of the memory.

To me, the "alaya consciousness" means the unconscious mind.

So what does it mean for this seemingly black "light" to shine forth?

It is a powerful light which illuminates all, but the light is tainted, and is presenting things falsely. So the person is still living in darkness.

How does a person go about smashing open the dark cave of alaya consciousness? What does it mean to smash open the cave?

Uncovering the delusions lurking in the unconscious.

The rank of "The Apparent within the Real" . . .

What is this describing exactly?

He is speaking of the rank of person who discovers that all things are illusory, that all things are contextual and relative.

Postmodernism and relativism are impure manifestations of this rank.

"Apparent" means that illusions appear, while "within the Real" means that they are still appearing within the realm of inherent existence, or delusion.

If the disciple had remained in the rank of "The Apparent within the Real," his judgment would always have been vacillating . . .

"Vacillating" because everything appears to be illusory and relative - so one can never be sure of anything. Everything appears inconstant.

A person of this rank is prone to all the normal delusions of love and hate, and will fall to them at the first real hurdle.

If he continues for a long time to observe everything everywhere with this radiant insight, all appearances of themselves become the jeweled mirror of his own house, and he becomes the jeweled mirror of their houses as well.

So the second rank is seeing all things as yourself? This is how I'm understanding it.

Yes. Instead of seeing illusions apart from oneself, one identifies more closely with them, seeing them as oneself - and breaking down yet another barrier.

Mind and the objects of mind are one and the same; things and oneself are not two. "A white horse enters the reed flowers; snow is piled up in a silver bowl."

Hakuin is describing perfect enlightenment here. Why is it only the second rank?

With this rank our fellow's mind is on the right track, but his mind hasn't been sufficiently deepened, and his realization hasn't sufficiently permeated throughout his entire system.

It's a bit like the difference between going on a day-trip to the Arctic and seeing a lot of white snow and ice, as against living there for twenty years and being able to distinguish between a hundred different types of snow and ice - a kalaedoscope of colours - and having it truly be your home.

The "white" symbolizes a kind of enlightenment, but in this type of enlightenment there are no deluded people existing in hell realms and who need one's help.

Therefore the rank of " The Arrival at Mutual Integration " has been set up.

This means being perfectly at home in both Nirvana and Samsara. One is perfectly conversant with all the sufferings of hell-realm beings, because one can live there without being touched by it.

[DHodges]

anyone else think they understand it?

I didn't get much out of it. Kevin's explanation helped make some sense of it.

[Diebert van Rhijn]

I could barely stand even scanning that crap, let alone study it for it's truth content. What rambling EGOTISTICAL madness it is.

Which should make you think twice since Zen is supposed to be a very rational, carefully conceived, no-nonsense, directly pointing to ultimate truths about our existence, our perception and perhaps one could say also: process.

Perhaps the text suffers from the same what all text suffers from in that it contains references to cultural ideas and phrases. It expects a bit of experience and knowledge in certain direction to deal with the rich metaphors. But no matter which text you open, this same problem is there. Actually this specific text suffers not much from this problem; its universality and timelessness is quite unique.

Or is your reaction caused by what Hakuin describes right away in his text?

"Directly-pointing-to-the-ultimate" Zen is regarded as nothing but benightedness and foolishness; and that supreme treasure of the Mahayana, the Jeweled Mirror Samadhi's Five Ranks of the Apparent and the Real, is considered to be only the old and broken vessel of an antiquated house. No one pays any attention to it. Today's students are like blind men who have thrown away their staffs, calling them useless baggage. Of themselves they stumble and fall into the mud of heterodox views and cannot get out until death overtakes them.