It talks about the dharma, Nirmanakaya, Sambhogakaya Buddha, and Dharmakaya Buddha. The question is, in the sesshin, you are reading, well, not in the sesshin, but in different scriptures. It is known as three kaya, three means three, three bodies of the Buddha. Nirmanakaya, Sambhogakaya, and Dharmakaya.
Originally, in the primitive order of the Buddha, there were no such things. It is a theological understanding about what the nature of the Buddha was.
God or absolute existence. This speech came from his awareness of Nirmanakaya. Nirmanakaya means transform, transforming, continuous formation of the essence. You don't see any substantial existence stay in the same state forever. Continuously change. Dynamically.
Shakyamuni Buddha was one of the remarkable figure that all traditional belief system he examined over and over again. Religious emotion of mankind have created many images of gods, goddess in the past and it is very obvious nowadays people speak of God or absolute. But the term of talking about it is different from ancient peoples. The belief in gods, goddess behind all phenomena as the source of phenomena in which we are appearing and disappearing.
Am I real? Those people who believed in gods and goddesses, in mythological state of belief, very advanced belief in the god, completely different kind of relationship than how we do nowadays. To most of us, god is not fearful existence anymore. God is not the source of your love. God is very much like what it is, which we call god. God is your true existence. Often times we sense that there is a presence of absolute in terms of god. That is what Dharmakaya means. In any sense you can't see it, and yet it is real source, real origin of all things. And real existence is what it is. But so-called reality differs, depend on what we are, how we are. Reality of, recognized reality of this world by animal is different from how mankind observe it.
Sambhogakaya Buddha is the most difficult one to understand. Sambhogakaya Buddha is observed as two kayas in Buddhist theology. That is, Svasambhogakaya Buddha. Do you aware of it or not? Once you are sitting in zazen, you are that. And that which made you to be so is Dharmakaya. One who is participating to that is Nirmanakaya as yourself. Usually we call it innumerable Shakyamuni Buddha, Nirmanakaya. We are examples of Shakyamuni Buddha in terms of this is language, so you have to be careful. It's not that Shakyamuni Buddha. It is this Shakyamuni Buddha.
People who believe in and to absolute confidence in their life, identifying their life as Christ himself, man or woman doesn't matter at this point, are the Christian because they know who the essence, what is the essence of Christ is. Realization is immediate relationship of absolute one and yourself as a transformed function of the absolute one. That's what Christian means.
The only thing is what God does. Creation is most important to all them. Interested in that kind of complicated thing? Thank you so much.
You said, Vairochana, Vairochana you said. That's Vairochana Buddha, you see, chanai, cha in Sanskrit. It goes like so. In English we romanize this character c-h-a and pronounce cha, Vairochana. Vairochana means the sun Buddha. The sun Buddha. And Rochana means, we call it Rochana Buddha. Roch means light, radiant light.
It can be referred to this function or state of the sun as Dharmakaya and incredible contents, capacity of the light as the Sambhogakaya Buddha which penetrates everywhere, you know, and when something, obstacle comes, that light turns to something else, including what's in there. It transforms constantly.
So this three kaya, three kaya of the Buddha is very much not thought theory about Shakyamuni Buddha or buddha bodies, but it's very organic understanding. The sun and the light and the living thing, or something like this. You cannot skip any of them. Three has to be as one thing. So, three are not different. No, three are obviously different. This Mahayana Buddhist understanding and it is completed in India and it has been traveling through Buddhist country as a background thought of understanding about what Buddha's natures are.
Sitting, those three merge into each other and lose its name and we don't speak of our body and mind as Shakyamuni Buddha either. We are just what we are, who we are.
You speak about motivation to the healing arts. What are we healing? Why heal? What's that, you know, why do you try to help heal? That's the Buddhist thought. Very big question on west coast. Very powerful activity, or you know more than myself. No? Well, I know it's a big thing on west coast but I'd like to know how it would be, how the tradition of healing you know, is expressed or exemplified in the life of Buddhist thought. You say tradition?
Well, it is. I think it's something to do with mind state. Mind state very very sensitive about well balanced, well balanced functioning of our body and mind. And when something wrong we pick it up immediately and want to bring it back to normal state. Even we don't know what normal means.
Somewhat, healing of, recovery, that tells us that how deep we are concerning about total happiness of all human being in very larger scale of healing. At this point, we are involving very much about helpless sickness and healer is, if it's minor problems you can go to any place, you know. Even you can just sit a few minutes and heal it by yourself.
Exhaustion is easy to recover by being just still. Without lying down and sleep you just stop moving, expelling your energy without any purpose. You just sit still somewhere and be very still and quiet and do not think about anything which recovers yourself from exhausted state. Even just holding your thumb and putting your thumb like this, you can try and hold your thumb pretty firmly so you feel together, you know.
This is a healing. Very basic, putting your legs together making a knot by your both legs here. That cause extremely powerful sensation here which you say very painful. And pressing your blood current by your both foot cause very little current of your blood in the legs. That means if you stretch your feet all blood go far place from the heart. That means heart has to work. When the blood is very much together in this body, heart doesn't need to beat so hard. So all posture we take is a healing if we save healing from sickness or exhaustion.
Many people who lie down in the hospital and nurses and medication, but what's most helping them is lying down still and take lots of time to be very still. Body is extremely fine organism. There are many areas of physical healing, psychic healing, actually physical healing. Physical healing is from very natural state, very one sense very abstract, unable to understand why it is so, but extreme condition turn to the physical healing. Like lot of times Christ did, which we nowadays don't think he did it. And Christ was one who let him do it. He was one to start to walk but he threw some powerful words into that person and almost contradictory way he brought them back from the dead.
Exhaustions, heavy feelings and drowsiness make you feel you have no energy. There is no such thing as there is no energy. You just feel that way. If we look through the life conditions, through this perseverance of healing, everything is seen as a healing process. If you see the whole energy patterns through sensation of sickness, healthiness, nowadays we have no healthy person. After all, everyone is sick because they feel that way more or less. In the past, everybody felt guilty because the sensation of darkness, living through dark ages, was extremely painful for them.
The more mankind's awareness goes toward independence... Tomorrow is an independence day. Tonight is a firework day, isn't it? The more we direct our life to the compression of independence, the more we get shaped to think about sick feeling and lonely feeling as well as complete freedom to do things as you wish. The more we go on, the more we long for others to join to you.
Individuality is a natural understanding, but independency cannot be just the ideal goal that you are directing to, because there is no such thing. Each thing depends on everything, so to direct your dynamic to complete independency means you isolate yourself from all, finally. This is logic, and that logic doesn't fit to our actuality.
So how to keep your individuality in the complete dependency, complete co-dependency, is the point we focus our attention on.
Yesterday I visited Babaji for the first time, and he was very interesting. We had a wonderful time. Very good to see him. At his house? It was up the mountain, beautiful. To take two children there, there is one, and we talk. He kept twenty years of silence. I couldn't believe it's true. Just write and write and show, and Ma was reading it and letting me know what he's writing. We spent about three hours together.
He was saying, talking about one of the saints, his lineage. Yes, lineage. One of the saints. He was describing something, and finally he said, utter devotion makes freedom possible. Something like that. And I said, ah, this is fine. This is fun to see what he writes. Utter devotion is a way of freedom. Something like that. And the way I'm making it, he spoke that way.
Very, very hard for modern man to understand it, but if it is actually so, in terms of experience, it can be true. And student always, very wise student, always do this way. Complete openness. Whatever I was told, he does. Or she does. Nothing else, but whatever I was supposed to do, he'd do it. This is how devotional form is. Incredible capacity that you don't insist, but I want to do this. I want to do that next. Then I'm going to do that. Finally I'm going to do that. The student doesn't do that. Nothing to do. Give up. And what shall I do for you? Sneaky way to run, you know. And must I tell you, this first, next, first. And about three or four years later, nothing to be done. And everything goes around that time.
The kind of traditional pattern that learning can take place, not just ancient educational form, but we have been trained that way so many centuries. Just a glance makes you learn the whole thing. Mother is cooking, and throw a tiny bit of salt, a tiny bit of sugar in the big pot. If you miss that point, everything come out to strange food, you know. But by watching that, you learn how things go, what makes the whole thing how it's supposed to be. Through bodily participation, to learn is the most excellent way to learn. It's a way beyond any kind of indirect learning.
This is not something very particular thing. We always, each of you choose, have chosen the best place to be. There is no doubt. You may say, I want to go to New York, or Guatemala, or something like that. That is incomparable to where you are and how you live. Where you are is where you really wanted to. This is no doubt. Blinks of wish appear, and it gets stronger, and stronger, and stronger, and stronger. There you are. You create that. Vision is very important. Repeating vision which come to your mind over and over again, good one or expectedly hateful one. Vision comes back to you often. You better watch it and work on it.
Any misunderstanding on the parts of all human beings taken on to the body of the God person and transformed in him to something else, again empty of any particular kind of manner of like good or bad. Usually a crucifixion is seen as some kind of bad. No, but it is. It is supposed to be an empty thing. I am dying for your sins. But in a sense, it is supposed to make you feel guilty. No one was, I think, really excited about it at the time. It wasn't a celebration. It was a mourning. There is always a kind of totality of misunderstanding of human beings present. But at the same time, there is God's beauty in creation, in will, behind creation. And that is the kind of balance.
It seems like one of the misunderstandings we are talking about is that sometimes it maybe has to be corrected or something. We are supposed to be guilty. There is another story from what it was. I mean, if you represent a Christ-like attitude and move the traffic, sure, there is a lot of misunderstanding. Sure, we all have a close story. But if, in fact, if Christ did incarnate to a true person, which is just one single part, if that did occur, in a kind, in a saving way, in a world of creation, here we are again, you know, if this loving Christ-like person knew how to do it, then here we are again.
Apart from dual views, nothing else we have. And it seems like our mind is bent on creating dual views. And that's about all we can think about. But I see that whole, like I see Christ's coming into the world as a, you know, the entire situation that occurred was in a sense all, it was kind of staged or something, you know. It could have in a sense happened if some great writer had had the power to impress people as much as the actual experience. Because it's so kind of archetypical and it can apply right onto our own bodies and minds. The entire situation is us. And that's how my whole body feels. It feels that that entire situation is my own body.
Beyond that, we want to focus on the focus of pain.