Sublime

Terma continue to be revealed by tertöns even today, and great contemporary masters such as Dudjom Rinpoche and Khyentse Rinpoche have brought forth important teachings in this way for modern-day practitioners.

Tara Brach, in her book Radical Acceptance,

and finally Tung-shan, whose Dharma heir be became. His comments are quoted by Hung-lien. Ma-tsu(709-788), aka Tao-yi. Disciple of Huai-jang and proponent of the teachings that “the everyday mind is the Way” and “this mind is the Buddha.” Among his students were Nan-ch’uan, Pai-chang, and Ta-mei. His comments are quoted by Hung-lien. Madhyamaka.

Evidently, Nyoshul Lungtok was an academic belonging to the gradualist persuasion. Again, if we relate the thirteen cantos to the four samayas and trekcho and togal, the first five cantos relate to the first two samayas and trekcho, while the remaining eight cantos treat the third and fourth samayas and togal. Specifically, the canto entitled

I am who I am right now. And that very state of being is the Buddha.

Bankei (1622–1693) was a contemporary of Hakuin and for some time roshi at the Myoshinji monastery in Kyoto. Translations of his informal talks on Zen, directed especially to lay people, may be found in D. T. Suzuki’s Living by Zen (Pasadena, Calif.: P. D. and Ione Perkins, 1949), and in Lucien Stryk, ed., World of the Buddha (New York: Doubleday &

In Tibetan Buddhism the ḍākinī is, above all, a symbol of embodiment in esoteric yogic practice. There is something natural about a feminine symbol representing the centrality of embodiment in yogic practice.