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Sati As Define in Mahayana Buddhism Imperial Journal of Interdisciplinary Research (IJIR) Peer Reviewed – International Journal Vol-5, Issue-1, 2019 (IJIR) ISSN: 2454-1362, https://www.onlinejournal.in Sati As Define In Mahayana Buddhism Bui Phuong Loan (Bhikkhuni Nhu Hieu) Researcher, Nava Nalanda Mahavihara (Deem To Be University), Ministry Of Culture, Government Of India, Nalanda, 803111, Bihar. Abstract : Sakyamuni Buddha was once engaged at 4. And beholding the nature becomes the Mount of the Holy Vulture in preaching to a Buddha. congregation of his disciples. He did not resort to This is the most important thing that any lengthy verbal discourse to explain his point, Bodhidharma‟s meaning when he came from India. but simply lifted a bouquet of flowers before the His influence depended not upon what he did or assemblage, which were presented to him by one of said, but upon what he was, and in neither of his his lay- disciples. Not a word came out of his two other recorded interviews with his disciples mouth. Nobody understood the meaning of this does he makes any statement of his teaching. except the old venerable Mahakasyapa, who quietly This story is very interested in between smiled at the Master, as if he fully comprehended Bodhidharma and his prominent disciple Shen the purport of this silent but eloquent teaching on Kuang or Hui-ke: the part of the Enlightened One…” (Vision of tale “Hui-ke after accepted as his disciple by appeared in T1036) cutting off his left hand and presenting it This incident to be the origin of Zen tradition as to Master in order to show that he would their doctrine to be practiced “To point direct at make any sacrifice for the privilege of mind for realization of the self- nature and being his pupil. He asked him to please his attainment of Buddhahood”. The inmost essence mind by dialogue: of Buddhism has been directly transmitted by the „I have no peace in mind. May I Buddha to his greatest disciple, Mahakasyapa and ask you a flavor, Master to pacify my from Mahakasyapa into the twenty-eight patriarch, mind?‟ Hui-ke said: Bodhidharma, who became the first patriarch of „Bring out your mind before to Zen in China. me‟, Bodhidhamma replied. „I shall pacify it‟. Keywords: Satipatthana, mindfulness, Patriarch, „But it is impossible for me to Zen bring out my mind.‟ Then I have pacified your mind. Introduction For nine years Bodhidharma had Mahayana Meditation (Zen tradition) emphasized remained, nobody knew him, carrying a shoe in his their practiced as “To point direct at mind for hand and went back home quietly, without realization of the self- nature and attainment of ceremony. This is other recorded about The First Buddhahood”. This is one of Four Methods that Patriarch of Zen last time in China. After he died, Buddha trained his disciples on the teaching of someone saw him on the road with that position Satipatthana or Four Foundation of Mindfulness. went back his homeland (India). His pupils opened What are four? - Dwelling contemplating the body his grave and all that was found was the single shoe in the body or mindfulness of the body; dwelling that he had left behind. contemplating the feeling in the feelings; dwelling The story seems mystery about his life and contemplating the mind in mind; and dwelling his career. The true was that Bodhidharma had contemplating the dhamma in dhammas (or found the wisdom which could only transmitted to phenomena). someone prepared to receive it, and then it was Therefore, when Bodhidhamma first wisdom could not be put into any intellectual introduced Zen into China in A.D 527, he laid the formula. Bodhidharma himself only suggested it to foundation to formation of four principles of China who evolved it into its present unique form. „Chan‟ Buddhism as: And later on this new tradition namely 1. Special transfer out of the Doctrine. ‗Chan‘ was established firmly in China, spread 2. Not to be guided by words and texts. Southern to Vietnam as ‗Thiền‘, East to Korea as th 3. The direct instruction on consciousness ‗Seon‘ and in 13 century Eastern to Japan where it of person. became known as ‗Zen‘. Imperial Journal of Interdisciplinary Research (IJIR) Page 143 Imperial Journal of Interdisciplinary Research (IJIR) Peer Reviewed – International Journal Vol-5, Issue-1, 2019 (IJIR) ISSN: 2454-1362, https://www.onlinejournal.in Turn back to the historical of Buddhism, it the ten thousand things, the ten thousand things was said that: Sakyamuni Buddha was once resembling a single thing: such descriptions imply engaged at the Mount of the Holy Vulture at that the mind is conceivable, but it can neither be Rajagaha in preaching to a congregation of his thought of nor conceived of. The mind is the disciples. After sitting in the ready seat, the Buddha Buddhas. As Lotus sutra- Saddharma-pundarīka was completely silent, looked around the Sangha, sutra (Sanskrit) mentioned ―You should understand and some speculated that, perhaps the Buddha was that the wondrous Dharma is the essential secret of tired or ill. At that time, the Buddha silently held the buddhas.‖ up a white Lotus flower in his right hand and smile; The beginning of The Prajnaparamita several of his disciples tried to interpret what this sutra or the Heart sutra stated that: ―The meant, though none of them was correct. Among of Bodhisattva Avalokita, while moving in the deep Buddha‘s disciples Venerable Maha Kassapa, course of Perfect Understanding, shed light on silently gazed at the flower and broken into a broad the five skandhas and found them equally empty. smile. The Buddha then acknowledged Maha After this penetration, he overcame all pain.‖ Kassapa‟s insight by saying the following: This penetration here is the practicing, “I possess the True Dharma Eye, the the observing deeply into the True nature of thing: marvelous mind of Nirvana, the true form “Sabbe sankhārā aniccā. of formless, the subtle Dharma gate that Sabbe sankhārā dukkhā. does not rest on words or letter but a Sabbe dhammā anattā ti” special transmission outside of the “All fabrications are inconstant scriptures. This I entrust to Maha All fabrications are stressful' Kassapa.” All phenomena are not-self'” The Buddha‘s status with Lotus (Dhammapada V.277, 278, 279). flower in his hand is adored in almost Zen This how the Budha guided us monasteries in Vietnam. We do not know if this is impermance as an instrument to explore reality and the historical event or not, but it means something discover the true of nonself. Just as a flower is that is disclosed the inmost mind of the Buddha as made of non-flower elements, the self is made of well as the secret of the religion. It is a nonself elements. When he looks deeply, he sees demonstration of Zen traditional way. Some the non-elements that compose all phenomema and activity which covers everything is true activity, the entire cosmos. That is interdependent nature of and the secret of this activity is transmitted from reality. Buddha for us. Again, when the Buddha was about After discerning by the Perfect to secret himself in nirvana, he commanded Understanding or ‗Wisdom‘, the practician can Mahākāśyapa to transmit the essential Dharma goes deeply in practicing and achieving the outside the teachings. Thinking that people then paramita- perfection. And again he looked deeply were stagnating in traces and would forget to return into the five ‗skandhas‟ of form, feelings, to the fundamental, he deeply wanted those of later perceptions, mental formations, and consciousness, times to behold the fundamental and correct the and he discovered that they are totally empty. This implications. Therefore does the Nirvana Sutra say, is the enlightenment state of Arhat. Here and now. ―I have an insurpassable correct Dharma, which I In Satipatthana sutta, the Buddha taught us bestow entirely on Mahākāśyapa.‖ the process applies to mindfulness of mind: According to Suzuki ― Zen is something “Herein, Monks, a monk knows the that each man must grasp in his own way‖. In this consciousness with lust, as with lust; the respect Zen is absolutely individualistic. This is consciousness without lust, as without lust; Zen practice, not some teaching taught by the the consciousness with hate, as with hate; Buddha, or some rules should be changed the consciousness without hate, as without according to the place or according to the people hate; the consciousness with ignorance, as who observe them, but the secret of this practice with ignorance; the consciousness without cannot be changed. It is always true. ignorance, as without ignorance…” The central doctrine of Mahayana is the Step by step we train the discerning of honoring of the essential of the mind. The mind is mind as: greedy or not greedy, hateful or not as if bright, as if dark, as if empty, as if numinous, hateful, deluded or not deluded, contracted or as if serene, as if awakened. It possesses things and distracted, not developed or developed, not is without things. Say it is a single thing, and it supreme or supreme, not concentrated or originally extends over the ten thousand things. Say concentrated, not liberated or liberated, awareness it is the ten thousand things, and it is originally of its manifestation, arising, and disappearance. unified in a single thing. A single thing resembling Imperial Journal of Interdisciplinary Research (IJIR) Page 144 Imperial Journal of Interdisciplinary Research (IJIR) Peer Reviewed – International Journal Vol-5, Issue-1, 2019 (IJIR) ISSN: 2454-1362, https://www.onlinejournal.in As mindfulness practice teaches us, As Hui-K‘e looked deeply his inner mind, he consciousness arises from moment to moment on enlightened that moment and pacified his mind by the basis of information coming to us from the his own experiences.
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