PLEASE RETURN OFTEN TO THIS IMPORTANT TEACHING
ON THE CAODONG (SOTO) CONTEMPLATION
We begin with an introduction to the model of CAODONG (developed in Japan as SOTO).
The Soto contemplation is directed at EMPTINESS OF THE MIND.
That is where the great error arises.
It is directed at the mind state when all words, phrases and concepts are let go.
You may believe that this indeed leads to an empty mind, but that is not so.
What original Chinese Codong is aiming for is the EMPTINESS of the EMPTINESS of the MIND itself when all cognitive attachment is cast out. That means that one must begin with No-action, passing through the No-mind state to the state of No-thought. That is what we term in Chan the Contemplation upon the Emptiness of Cognitive Emptiness of the mind.
This is not the same at all as Sitting with an Empty Mind, whih is the customary modern teaching.
In the Platform Sutra, attributed to Huineng it is clearly stated:
"People under delusion believe obstinately in Dharmalaksana (Name and Form) and so they are stubborn in having their own way in interpreting the "Samadhi of Specific Mode" which they define as
"sitting quietly and continuously without letting any idea arise in the mind"
Such an interpretation would rank us with inanimate objects, and is a stumbling block to the right Path which must be kept open.
Should we free our mind from all attachment to all "things" the Path becomes clear; otherwise we put ourselves under restraint."
That should be very clear, but there is, as the Platform Sutra declares, an obstinacy in the fear of losing Name and Form and so they are stubborn in continuing with their interpretation. The correct contemplation is what we term in Chan the Contemplation upon the Emptiness of the Cognitive Emptiness, of the mind.
This then is the Contemplation which in Caodong must be developed. Remembering clearly that the emptiness of the mind refers to its STILLNESS, that is free of mental agitation and attachement.
To be continued
Caodong (The Method of Tung-Tsao)
The method presents an idea of Five Ranks in which the illusion of the Self both cancels and
joins Phenomena.
Tuo ren bu tuo jing: 躲人不 躲 境, Avoid the Person, do not avoid Condition.
Dissolve the subjectivity generated by self and let the objective remain.
Tuo jing bu tuo ren: 躲 境 不躲人, Avoid Condition, do not avoid the Person.
Dissolve the objective and allow the subjective to persist divorcing one's self illusion
from the captivity of the objective.
Ren jing zhu tuo 人 境 属 躲, Avoid Person and Condition joined together.
Dissolve both the subjective and objective, thereby generating freedom from the bondage of both.
Bu tuo jing ren 不躲境人. Do not avoid Condition or Person
Taking away neither man nor situation.
Ren jing zhu bu tuo 人 境属 不躲: Allow the molding of the subjective brought by self with the objective.
Subjectivity and objectivity perfectly identified with one another:
the doer (subjectivity) is exactly identified with objectivity activity (the thing being done).
Deambulamos tranquilamente en el mundo, despreocupados, sin sospecha y sin problema en cuanto a la verdad escondida.
Nos damos cuenta de que las apariencias enmascaran una realidad profunda, misteriosa, armoniosa, en la que reconocemos nuestro verdadero rostro.
Las cosas, la naturaleza, nacen y mueren en una luz increada y cegadora que es la vacuidad.
¡Basta de percibido! ¡Basta de sujeto! La percepción carece de apoyo, el mundo es el término del Ser; los fenómenos expresan su generosidad profunda, inalterable.
¡Qué locura citar hasta la saciedad el Ser o No-Ser! Dejemos a los ignorantes la pasión por los milagros; una casa acogedora, la sopa en el fuego… ¿para qué?
Camino para los de codicia (discriminación natural en estado de liberación).