Self-Sufficiency in Ch'an Training.
Feb 11, 2008 18:21:40 GMT 1
Post by Shi Da Dao on Feb 11, 2008 18:21:40 GMT 1
We always seems to be one thought away from where we would like to be, or indeed wish we were. This discord is exactly what the Buddha was teaching about - and attempts to sum-up the inherit suffering in the human condition. The answer, it seems, at least from a Ch'an Buddhism perspective, is to resolve this discord through direct insight into one's Mind condition. With insight, or 'awareness' shedding light on the separation, that is simultaneously reconciled.
This is coming into 'oneness'. It is being in the moment fully, whilst each moment continuously moves on, being replaced by the next. The Mind neither 'holds on' to the past moment, or 'pushes away' or 'fears what is to come. In the moment, there is only a direct awareness of 'awareness'. Life carries on, and externally things function normally, with the usual ups and downs. The Mind that has become aware of itself, does not deny 'change', but rather simply serves to accommodate all change accordingly. Things 'move', but the Mind remains still.
Ch'an means 'Mind' and nothing else. There is much that is projected or transferred upon this term, particularly in its famous Japanese pronounciation of 'Zen'. When Indian Sanskrit terms were first translated into Chinese - perhaps as early as the Latter Han dynasty (circa 200AD) - many terms retained there Sanskrit pronounciation. Dhyana literally became 'Ch'anna', shortened overtime in the Chinese langauge to just 'Ch'an'. In Japanese it became 'Zenna'. Dhyana is translated as
[glow=red,2,300]'It means abstract contemplation, or rather, the stillness resulting therefrom. Hui Neng said that dhyana is like a lamp and that prajna or wisdom is like its light. In Ch'an, these two must be perfectly balanced. Dhyana does not mean 'trance' as some old dictionaries suggested, but a state of spiritual equilibrium which remains unhindered amid the rise and fall of phenomena.'[/glow]
(From Empty Cloud - translated by Charles Luk - page 226)
Ch'an then, is to look at, and into the Mind, the practice of which results in a state of calm 'stillness'. Through further study of this state of stillness, prajna is acquired. Prajna - again a Sanskrit term (Chinese: Pan-ru), translates as 'wisdom', and is more than mere knowledge. It is the result of direct realisation of the reconciled state of Mind - where thoughts and awareness are nolonger different from where one happens to be. This is 'oneness', as opposed to the duality of always being in a state of 'separation', or never being where one wants to be, psychologically, physically or spiritually. Through looking into the Mind essence, the Mind becomes calm and stillness manifests. A still Mind is a wise Mind.
Many people contact me through the website, and ask where our temple is situated, and when meditation sessions are held. The simple answer is 'exactly where you are now'. Of course, many do not understand this simple Ch'an response, and do not appreciate that the teaching has begun. The true Ch'an masters of old, did not frequent temples and had no regular practice. Their teaching was instantaneous and they did not want their student to become 'attached' to them. To be freed through this method, one must become freed every single moment. And in this sense, it makes no difference whatsoever, if a temple exists or does not exist - this knowledge only temperorarily satisfies the intellect, but does not help the enquirer to find his or her Mind.
A Bodhimandala - is a holy place of meditation. Usually a place where a great person has become enlightened through self effort. We must make where we are in life, our 'Bodhimandala' or place of enlightenment. If we do not, then it does not matter where we move our physical body around. We can be just as unenlightened in a temple or monastery, as we can in our own living rooms. The key is to use will power and focus our awareness inward for at least ten to twenty minutes aday. Asking 'Who is meditating?' is all that is required. There are other questions of course, but the difference in structure is beside the point. The 'who?' in the question must focus the Mind's enquiry like a lazor beam that cuts through confusion. The practice, nomatter how difficult, does give results and one must try not to give in. Eventually, it all settles down, and a great 'evenness' pervades the Mind and body.
Use the Ch'an dialogues and the Buddhist teaching to inspire the effort - along with any other system of thought that gives you strength - it is all valid. But the effort is always here and now. If the here and now is not fully penetrated, then it will never be. The thoughts of confusion that separate us from where we want to be, dissolve away, and with them goes duality or painful living. Oneness replaces this state and all becomes calm.
Thank you.
This is coming into 'oneness'. It is being in the moment fully, whilst each moment continuously moves on, being replaced by the next. The Mind neither 'holds on' to the past moment, or 'pushes away' or 'fears what is to come. In the moment, there is only a direct awareness of 'awareness'. Life carries on, and externally things function normally, with the usual ups and downs. The Mind that has become aware of itself, does not deny 'change', but rather simply serves to accommodate all change accordingly. Things 'move', but the Mind remains still.
Ch'an means 'Mind' and nothing else. There is much that is projected or transferred upon this term, particularly in its famous Japanese pronounciation of 'Zen'. When Indian Sanskrit terms were first translated into Chinese - perhaps as early as the Latter Han dynasty (circa 200AD) - many terms retained there Sanskrit pronounciation. Dhyana literally became 'Ch'anna', shortened overtime in the Chinese langauge to just 'Ch'an'. In Japanese it became 'Zenna'. Dhyana is translated as
[glow=red,2,300]'It means abstract contemplation, or rather, the stillness resulting therefrom. Hui Neng said that dhyana is like a lamp and that prajna or wisdom is like its light. In Ch'an, these two must be perfectly balanced. Dhyana does not mean 'trance' as some old dictionaries suggested, but a state of spiritual equilibrium which remains unhindered amid the rise and fall of phenomena.'[/glow]
(From Empty Cloud - translated by Charles Luk - page 226)
Ch'an then, is to look at, and into the Mind, the practice of which results in a state of calm 'stillness'. Through further study of this state of stillness, prajna is acquired. Prajna - again a Sanskrit term (Chinese: Pan-ru), translates as 'wisdom', and is more than mere knowledge. It is the result of direct realisation of the reconciled state of Mind - where thoughts and awareness are nolonger different from where one happens to be. This is 'oneness', as opposed to the duality of always being in a state of 'separation', or never being where one wants to be, psychologically, physically or spiritually. Through looking into the Mind essence, the Mind becomes calm and stillness manifests. A still Mind is a wise Mind.
Many people contact me through the website, and ask where our temple is situated, and when meditation sessions are held. The simple answer is 'exactly where you are now'. Of course, many do not understand this simple Ch'an response, and do not appreciate that the teaching has begun. The true Ch'an masters of old, did not frequent temples and had no regular practice. Their teaching was instantaneous and they did not want their student to become 'attached' to them. To be freed through this method, one must become freed every single moment. And in this sense, it makes no difference whatsoever, if a temple exists or does not exist - this knowledge only temperorarily satisfies the intellect, but does not help the enquirer to find his or her Mind.
A Bodhimandala - is a holy place of meditation. Usually a place where a great person has become enlightened through self effort. We must make where we are in life, our 'Bodhimandala' or place of enlightenment. If we do not, then it does not matter where we move our physical body around. We can be just as unenlightened in a temple or monastery, as we can in our own living rooms. The key is to use will power and focus our awareness inward for at least ten to twenty minutes aday. Asking 'Who is meditating?' is all that is required. There are other questions of course, but the difference in structure is beside the point. The 'who?' in the question must focus the Mind's enquiry like a lazor beam that cuts through confusion. The practice, nomatter how difficult, does give results and one must try not to give in. Eventually, it all settles down, and a great 'evenness' pervades the Mind and body.
Use the Ch'an dialogues and the Buddhist teaching to inspire the effort - along with any other system of thought that gives you strength - it is all valid. But the effort is always here and now. If the here and now is not fully penetrated, then it will never be. The thoughts of confusion that separate us from where we want to be, dissolve away, and with them goes duality or painful living. Oneness replaces this state and all becomes calm.
Thank you.