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Post by Shi Da Dao on Feb 11, 2008 18:27:22 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
'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.'
(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.
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Post by Shi Da Dao on Mar 16, 2008 15:19:29 GMT 1
The Vimalakirti Nirdesa Sutra (Sanskrit: ‘Sutra Spoken by Vimalakirti), was delivered by the Lord Buddha at Amra park, Vaisali. Vaisali was the capital city of the ancient republic of Licchavi – perhaps one of the first republics in the world, situated in what is today, the modern state of Bihar. Vaisali today, remains a district of modern Bihar, to the north east of the Indian Subcontinent.
At this assembly were eight thousand great bhikshus, thirty thousand Bodhisattvas and ten thousand Brahma-Devas and twelve thousand kings of heavens. There were many lay-people, including five hundred sons of elders, led by one Ratna-rasi. Ratna-rasi ask the Lord Buddha what the five hundred sons of elders have to cultivate to achieve the Pure Land? Within the long list of attributes provided by the Lord Buddha for attainment of the Pure Land, there are the four immeasurables.
1) Immeasurable kindness (maitri), which bestows joy and happiness.
2) Immeasurable compassion (karuna) to save others from suffering.
3) Immeasurable joy (mudita) on seeing others rescued from suffering.
4) Immeasurable indifference (upeksa) to wipe-out the attachment to discrimination of Mind and enslavement to random thoughts and feelings.
What is revealed in this sutra, is the ‘sameness’ of Mind in all circumstances. This is because the essence of Mind, or Mind Ground underlies all the phenomena it creates and then witnesses. The illusion of ‘separateness’ and ‘sameness’ is transcended, Indifference (upeksa) should not be mistaken for not caring. Indeed, only when one’s Mind is truly impartial can pure compassion (karuna) be manifest Indifference is non-attachment to one’s thoughts and feelings, a very important aspect in the development of the Mind.
Indifference is not ‘non-attachment’ or ‘ attachment’. It is the straight pathway to the underlying essence of that which is ‘non-attached’ from, or indeed, ‘attached’ to. That essence is the Mind Ground - the Mind Ground that the Ch'an method strives to perceive.
Thank you
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Post by Shi Da Dao on Mar 20, 2008 17:55:02 GMT 1
Dear Members
The Mind creates actions, and then views the results. Very much of the time, it is the victim of its own success! There is a passage in the Dhammapada - two differing translations of which follows;
The Path - Chapter 20 - verses 281-282. A man should control his words and mind and should not do any harm with his body. If these ways of action are pure he can make progress on the path of the wise.
Spiritual yoga leads to light: lack of Yoga to darkness. Considering the two paths, let the wise man walk on the path that leads to light. (Penguin Classics-Juan Mascaro)
Spiritual yoga means of course meditation, or the practice of clearing and refining one's Mind;
The Path - Chapter 20 - verses 281-282. Guard your thoughts, words, and deeds. These three disciplines will speed you along the path of pure wisdom.
Meditation brings wisdom, lack of meditation leaves ignorance. Know well what leads you forward and what holds you back, and choose the path that leads to wisdom. (Penguin Arkana-Eknath Easwaran)
Two differing translations of the same Pali text. The meaning is the same, but the path arriving at the meaning was different for both the translaters. As individuals, we each have our own innate requirements for learning, and our own unique expressions of our understanding.
But it is the Mind that lies at the heart of all activity. The Ch'an school acknowledges this, and emphasises that the Mind is understood through its own awareness. With the physical body disciplined through meditative practice and manual work. The latter may take on all different types of expression - including even the practice of martial arts.
When we meditate to clear the Mind, it is through the vehicle of physical discipline. The body must be placed correctly, so that the attention of the Mind is not taken-up with concern about it. In the perfect positioning of the posture, it is as if the body has disappeared. And the conscious awareness of the Mind, becomes all-embrassing, containing all things within it - including the body - which previously appeared to exist outside of the Mind.
Acquiring this stability whilst seated is one achievement, maintaining it whilst moving is another. Both are required. Whatever method of movement or 'work' is practiced, its primary purpose is to allow full conscious awareness at every moment, without the Mind becoming fixated upon one particular aspect of physical movement. All the postures of all the movements become the same as seated or lying meditation. And cease to be two separate entities. Martial practice, for instance, beocmes no different to seated meditation.
Thank you.
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Post by Shi Da Dao on May 2, 2008 10:42:59 GMT 1
Dear Members At this link www.nibbana.com/There is a petition regarding the use of a Buddha-Rupa in an art gallery in Norwich, UK. The above site is a Theravada resource site, that has a great deal of interesting and inspiring information. The statue in question, looks exactly like any statue in a Buddhist temple or monastery - but in the art gallery version, genitalia have been added. This type of statue is designed to represent the historical Buddha, after his full and total enlightenment - a state of being that is said to be beyond greed, hatred and desire. The statue therefore, has the sole purpose of inspiring a follower of the Dharma to look within, with equanimity. In that sense, the physical posture and demeanour respresent the state of inner calm and all-embracing oneness. Even within the Tantrayana tradition, which fully acknowledges the use of various human activities as possible pathways for development, the historical Buddha is never represented in an overtly sexual manner, even though various practitioners of the Tantric path have been depicted in sexual embrace, this is often a coded transmission of the perfect balance and harmony of the prevailing forces in the universe - namely male and female. Thank you.
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Post by Shi Da Dao on May 3, 2008 18:11:23 GMT 1
Dear Members Following a documentary on satellite television, my attention was drawn to an astounding, recent archaeological discovery in Sweden, in a Viking grave on the island of Birka. A small Buddha statue was found, alongside various other goods, buried in a grave. The statue is thought to have originated in north India - between 600 and 800 AD. Non-Scandinavian influences on Viking religion and mythology, and the Norse conversion to Christianity 64.233.183.104/search?q=cache:Cwmnfh2PpeMJ:www.jomsvikings.com/assets/dox/Viking%2520Religious%2520Change.doc+Buddha+statue+Birka,+Sweden.&hl=en&ct=clnk&cd=5&gl=uk Extract: 'Evidence for other religious influences on the Norse religions is much more fragmentary. Archaeological evidence has provided only one piece of evidence, a small statue of a Buddha found in a grave. This Buddha may have been a treasured religious icon for a Buddhist Viking, perhaps one who converted during travels in the Caspian Sea region, or one who travelled to the market at Bulgar. Alternatively the statue may have simply been a curio or part of trade goods; there is simply no way of telling.' But there are other Buddha-like images in the Viking world; The "Buddha" from Oseberg www.nordic-life.org/nmh/buddha.htmExtract: 'The famous Oseberg ship-grave has given us numerous archaeological treasures. Among them, an interesting but puzzling finding still doesn't have a satisfactory interpretation; the so-called "Buddha-bøtte" (Buddha-pail). It got its name from the two small figures, only few centimeters high, that were placed at the upper edge of a pail and their heads form the joints in which the handle of the pail rotates. Indeed, these figures immediately make you think of typical representations of the Buddha from Asia. The classic seated Lotus position and the peaceful and sunk expression with the closed eyes are interpreted as belonging to the deepest meditation. How could such a representation originate in Norway, about 800 AD? The archaeologists, however, are not completely convinced that it is a native work. The ornaments on the breast are executed in enamel-technology, and this technology should still have been unknown in Norway at that time. Therefore, one suspects England or Ireland as a possible place of origin. This opinion is however very old, and even though it has been repeated again and again, no new argumentation has been put forward to take it out of its status of unexplainable curiosity since then. However it is excluded as being an import-piece from the Asian area, as is the case with the Buddha statue found in Birka, Sweden. The ornaments on the breast of the statue also point at native traditions and not to Irish ones, the Irish were already Christian at this time. The fourfold symbol is also found in other representations of the Germanic culture-area. In Norway, until modern times, this symbol is the one for blessing and for protection against harm. In the folklorist literature of Norway, it comes as shapes called " runehakekors" (rune-swastika) or simply "det nordiske hakekors". Fortunately, this kind of find does not stand alone, nor is it unique. Another finding from Norway, the figure of Myklebostad, is so similar to Oseberg’s Buddha that a work of the same artist might be possibly hypothesized. That breast is also adorned with "runehakekors". The difference is that we do not find the Lotus seating position in this figure, instead, it stands on its feet. This other finding further decreases the possibility that the Oseberg-Figure is an accidental booty from the British islands. If proof of a British manufacture could really be produced, then this could be inferred on the basis of the ornamentation because of its working.' At this link, is a talk about the earliest Buddha Statues; Buddha Statue www.buddhapadipa.org/pages/dhammacorner_thebuddhastatue.htmlAnd the first statues are said to have been created during the Gandhara period; Gandhara Buddhist Statues: en.wikipedia.org/wiki/Buddhist_artExtract: 'Anthropomorphic representations of the Buddha started to emerge from the 1st century CE in northern India. The two main centers of creation have been identified as Gandhara in today’s Punjab, in Pakistan, and the region of Mathura, in central northern India.' As Vikings and their descendence effectively ruled and colonised what is today called Russia, it is very likely that they came into contact with both Chinese and Indian art, and of course, Buddhism. The Buddha image in the grave of Birka could well be a random trading object, or it could indicate something much more startling, in as much as its presence might well suggest that it's owner could well have been a Buddhist convert at a time when Buddhism was believed to be unknown in the West. Thank you
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Post by Shi Da Dao on May 17, 2008 8:19:34 GMT 1
Dear Members
Compassion, or ‘karuna’ in Sanskrit, plays a major role in all Buddhist thinking, and serves as the philosophical base for Humanism, which itself grew out of Liberalism. Liberalism, that great bastion of Western thought, had its roots in Christian theology. Liberalism is, in effect the ‘caring’ and ‘altruistic’ aspect of spirituality, but not necessarily reliant upon a religious garb.
Humanism practices compassion not out of any forced notion of ‘goodness’, or out of a requirement to follow any arbitrary ‘rules’, but rather its definitional purpose is far more simple than that. At its root, compassionate thought and action proceeds from the assumption that it is ‘right’ to help, wherever that help is needed. Of course, there are no limits as to how or where this help maybe sort or required.
The English term ‘compassion’ has evolved out of the Latin for the ‘sharing of suffering’. In a sense, we suffer ‘together’, or take on another’s suffering either literally or metaphorically. But it also has a very definite pro-active aspect. This is crucial for the practice of compassion, so that the individual does not become over-whelmed with the suffering of the world.
The compassionate Mind-set in Mahayana and Tantrayana Buddhism maybe termed ‘Mahakaruna’ in Sanskrit, or ‘Great Compassion’. This forms a very important aspect of the path of the Bodhisattva (or ‘Enlightened Being’). Feeling and relating to another’s suffering is re-enforced by the innate requirement to ‘relieve’ that suffering in anyway possible – through word, deed and thought.
For many, and for much of the time, it is impossible to stop suffering in many situations. The external karmic force can often be so strong that its dynamics can not obviously be changed in one effort, to any great extent. However, as the underlying causes of many external events lie solely within the Human Mind, it is within the Mind that change can occur first. Simply transcending the thought processes of ignorance whilst in the centre of events, is enough to start the required change, over-time.
We may transform difficult and painful circumstance into a neutral experience, and then into a positive experience, reaping the karmic rewards that such a transformation entails. With this inner change, the seeds of outer change are sown. From the Ch’an perspective, the underlying essence of ALL phenomena is the Mind Ground (mano-bhumika). Whether ‘good’ or ‘bad’, ‘right’ or ‘wrong’. Once the Mind Ground is lost or obscured by surface movements of the Mind, it is easy to fall into a solitary, individual existence with no sense of compassion beyond the Mind and body’s immediate needs.
The outer aspects of the world appear to us as real and ever-lasting, and yet, they will pass. The human heart however, in its purest form, reaches out to other hearts in times of suffering. Actions are done because it is right to do them. Nothing more. And in so doing, all boundaries of ‘this’, or ‘that’ are transcended in an instant. It is only the limited ego Mind that demands that things be clearly labelled. But like the Mind Ground that gives rise to all phenomena, suffering can be broad and vast. And as each suffering recedes, new ones arise to take their place. Circumstances must be fully understand for each situation, but at the same time, fully transcended. Whether it be the current catastrophes in China, Burma or the ongoing situation in Tibet. Suffering is suffering in its own right.
And we do not have to travel far to witness suffering as it exists in our own Minds and bodies, and then permeates outward into the world. Suffering can re-affirm suffering, or the tide of suffering can be turned back by simply not creating it within our Minds, and limiting its scope within the body. The Mind-set defines our experience on the psychological and physical planes. If we apply compassion to our own Minds, then we may reduce manifested suffering in the world, as we and others experience it.
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Post by Shi Da Dao on Aug 23, 2008 9:34:18 GMT 1
Dear Members
For some unknown reason, the forum managed to put itself into Maintenance Mode over the last few weeks! The problem has now been solved, and the forum is back online.
The general thrust of the design of the forum has always been around the idea that wherever we is our, this place serves as our training hall. Regardless of the reality of circumstance, the pain, neutrality or relative comfort of it all - Ch'an practice insists that all is tranformed from the inside, out.
The 'outside' will always have its inconsistencies. And for many people, in a natural way, the inside is just as unpredictable. Ch'an, using the breath, the posture and the Mind to anchor the inner aspect to the essence of our being, is designed to cut through the chaos. And the chaos maybe extensive indeed. We maybe suffering all kinds of inner trauma, but it is important that we draw a distinction between our unchanging essence, and the continuously changing circumstance that make-up our lives.
The day-to-day nonsense takes up much of our attention - and yet it has no substance whatsoever. From a philosophical perspective, we may experience all that life has to offer through the senses, whilst realising none of it is ulitmately real, as it is all 'Mind'.
Master Xu Yun suffered greatly in his physical life, but when one reads the stories, one is effected by the master's attitude, and sometimes the true extent of his existential suffering can pass the reader by. But nevertheless, the suffering was there, and at the time, very real. The idea of a 'chun tzu', or 'superior person', is that they cultivate a certain 'inner stillness' within life. A stillness that is maintained even in the midst of the most terrible circumstance.
Richard Hunn was at onetime passing through a very chaotic period in his life, but I only knew about this much later. At that time, he coninued to teach me, as if there was nothing wrong in his existential life.
Thank you
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Post by Shi Da Dao on Oct 9, 2008 14:39:09 GMT 1
Dear Members
October the 13th serves as a memorial day for the life of Ch'an master Xu Yun (1840-1959). A great man who had nothing of material value that could realistically be called his own. He served humanity through his guise as a wondering Buddhist monastic. Certainly, in his later life, he suffered greatly, to maintain the Buddha-Dharma, even choosing to return to the Mainland of China immediately following the victory of Mao Zedong, and his Communist regime.
China is slowly changing. And if anyone is interested in seeing modern-day hermits, living the pure life of solitude and isolation, there is a DVD available, entitled; 'Amongst White Clouds - Buddhist Hermit Masters of China's Zhongnan Mountains', a film by Edward A Burger.
I acquired a copy of this film from the British Library, whilst attending an exhibition of Chinese flowers and trees from southwest China. What is interesting is that, despite the trials and tribulations that life might throw at us, there is something at the centre that does not change, and that can not be hurt by the negative energy that abounds from time to time. To be a hermit, as Xu Yun was for a great deal of his life, is to take on a certain amount of voluntary suffering for the benefit of all humanity. And hermits come in many shapes and sizes, not all wearing designer robes and charging hundreds of dollars for a certificate of training, or worse still, a certificate of lineage. From the Ch'an perspective, anything that must be sort or acquired from the outside, is not the correct Dao, or Way. Buddhist groups that are run like businesses, only sully the true path. Next time a homeless person presents themselves, think twice before moving-on, he/she might just be a Bodhisattva.
Master Xu Yun had a wealth, but one that was comprised of an ancient wisdom. Learning and attainment excelled all other acquisitions. And to acquire this wisdom, the traps of material smugness must be left behind at the roadside. In meditation, the 'material' must drop away, and this includes our bodies and all things associated with it. Eventually of course, our bodies drop away on their own accord. For master Xu Yun, this event occured on the 13th October, 1959.
The eternal moment underlies all things. Charles Luk and Richard Hunn conveyed at least one lineage of master Xu Yun to us, today. With the example of Vimalakirti shining bright and clear. As Richard use to say; 'Be strong in your practice.'
Peace in the Dharma.
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Post by Shi Da Dao on Nov 11, 2008 9:21:47 GMT 1
Dear All Consciousness is an interesting topic within Buddhism. The main problem is that the original, philosophical terms Buddhism uses, by and large have been borrowed from those existing during the lifetime of the Lord Buddha, and those terms have derived from the broad base we now call 'Hinduism'. And the Lord Buddha is believed to have lived during the lifetime of Mahavera - the founder of Jainism. Both systems used identical or similar philospphical terms, but in a quite different and specific way. In the Pali Suttas, Mahavera is referred to as: 'Nigaṇṭha Nâtaputta' www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.htmlAccording to the extant literature, the Buddha, despite teaching a very exact and specific philosophical interpretation, did not claim to be a founder of a system or a school. Instead, He preferred to consider His teachings as a 'rediscovering' of an ancient truth, that the high priests of his day (the Brahmanas) once knew, but had now forgotten and/or distorted. In many ways, His enlightenment was 'setting straight', the philosophical record as regards Dhamma, and Dhammic practice. When Buddhism spread to the West, many of the exact philosophical terms were 'shoe-horned' into pre-existing Western terms. And there was much misunderstanding and misrepresentation. This is only natural when two totally different cultures encounter one another, and have no previous criterion of interaction to fall back upon. The Western (English) term 'Mind' for instance, is perhaps far too simplistic as to have any exact meaning in Buddhism. If Mind is taken as a facility that 'remembers', then the Buddhist philosophical rubric that has developed over at least two thousand years, is going to have a far greater and specific knowledge of the subject it specialises in. Particularly in such Mahayana developments as the Yogacara - 'Mind Only' school, that sees all phenomena as 'consciousness'. Conscious (Skt: Vijnana), literally means 'to be aware'. Each of the five sense organs - the ear, eye, nose, skin and tongue, has the conscious ability to sense its particular sense object. This information in correlated into the sixth consciousness, the 'Manovijnana', which serves as the sixth sense in Buddhism, as it is aware of its own activity. In turn, the 'Manas', or seventh Conscious, is the place of intellection and mental activity. Volitional action is created here. Again, the seventh consciousness is aware of its own activity. Then we come to the eight conscious - the 'Alayavijnana', or 'storehouse of things sensed'. Within the Mahayana teachings on the eight Consciousnesses (see the Lankavatara Sutra), it is believed that all former experiences are stored in the eight consciousness. And that these karmic seeds literally start our next life by creating the seventh and sixth consciousnesses, and the five consciousnesses of the sense organs, the sense organ themselves (i.e. the body), and the corresponding sense objects (i.e. the physical universe). Within the Theravada school, there are only six consciousness recognised, even though the Pali Canon does mention other types. And it is also important to mention that 'Consciousness' is also one of the five aggregates. Peace in the Dharma
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Post by Shi Da Dao on Dec 16, 2008 15:53:37 GMT 1
Dear Members Professor Bruce Lipton has given a lecture regarding how perception affects cellular structure and gene selection. That is, genes do not 'self-select', but are the product of environmental factors that are filtered through the particular 'belief system' that we as individuals have been programmed wsith from birth. Inshort, our perception choses which genes are switched on, and which are switched off. Lipton suggests that there is a correlation between how a cell perceives its immediate environment within the body, and how our mnd perceive the immediate environment outside of the body. It is all cellualr perception. The implication of this is this; we shape our environment, and are not subject to genetic determinism, or the theory of 'hereditory'. If we can change or modify our perception, we literally change the world we inhabit. The lecture is on Youtube in seven parts, however, I am including links to part 1 and part 7, which give a broad over-view. Those interested in the full lecture may access the parts on Youtube, etc; Biology of Perception Part 1 uk.youtube.com/watch?v=hLZ7GqWpEqM&feature=relatedBiology of Percpetion Part 7 uk.youtube.com/watch?v=53ApMxcTw40&feature=relatedThank you
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Post by Shi Da Dao on Feb 13, 2009 11:09:25 GMT 1
Dear Members
Ch'an weeks are relatively short, but intense meditative practice. Richard Hunn use to hold such sessions in the UK, and was plaaning the first in 15 years, when he was diagnosed with cancer. Richard and myself would sit for hours, and such practice, although daunting to consider, is a vital ingredient in meditative endeavour.
The method I employ, is seated sessions of 25 minutes, with a five minute gap to stretch the legs. With perhaps three to four hour segments, througout the day, and gaps for meals and rest times, and perhaps scripture reading.
The ethos of this board, has always been self-sufficiency. Master Xu Yun felt that we should meditate wherever we find ourselves. This is sound advice, and the many scriptures and wise sayings on the board are there to help everyone be self-sufficient with the minimum of fuss and expense.
Recently, one or two people have asked whether it would be possible to hold a Ch'an week. Probably a three or four day retreat. It is possible in principle, but we would have to find a suitable venue. If any members on this board would be interested n such a retreat, please contact me at;
shidadao@mailforce.net
Expressing your views, and I can see what can be done. Ch'an weeks require inner strength and committment - the rewards however, are usully beyond measure. Often, we have to motivate ourselves, to get 'beyond' ourselves! If you have a moment to spare, please drop me a line.
Thank you
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Post by Shi Da Dao on May 14, 2009 18:28:34 GMT 1
Dear Members
The story of the Buddha is an extraordinary saga in world history. He holds no special place in the history of religion, and made no demands that He be made into anything other than what he was and is – and that is a simple human being. His enlightenment is a very private affair. When He speaks in the sutras, it is directly to the inner ear of all who read. His enlightenment remains fresh through His words – and is there for all to experience for themselves.
He did not believe in prisms of transference. He did not set-up establishments of orthodox, although many have sprang-up in his name. He did not create a religion, or intend for there to be a dogmatic framework to His teachings. Nothing was to divert the Mind away from its fundamental quest to be free of the patterns that enslave it. The historical problem is that human beings create structures to frame their understanding , and thereby eventually stifle creativity and limit expression to the boundaries of those structures. The religion of Buddhism is no exception to this historical force.
Ch’an, as a teaching, is actually an ‘anti-teaching’, in the sense that it is designed to remove all hindering patterns and obscurations as they are encountered. The Ch’an masters of old did not, and would not conform to what many might consider ‘Buddhism’ to be. In today’s world, many of these masters would be considered to be at the bottom rung of the social ladder, homeless, with no means of earning money or any interest in the welfare system. Medical problems viewed as karmic obstruction – and medical help as nothing more than the indulgence and furtherance of that ignorance. Living with no perceptible barrier between life and death. All equally an expression of the same fundamental Mind.
No respect for what others seek to hide their ego within, even if that be the highest levels of society, or the supposed notions of the considered holiest teachings. By this method that has no method, the Ch’an masters specifically, and the Ch’an movement in general, perpetuated the intimate freedom and enlightenment of the Buddha, not denying it, but ultimately ingesting it with new vigour. This can be justly viewed as moving away from the intellectually generated version of Buddhism that has grown around the life of the Buddha that is found within polite society around the world, and in its many guises. It does not conflict, but soundly complements. The only argument being in the ego-intellect that invests itself in shadows of enlightenment, mistaking these imitations for reality itself.
The Ch’an masters effectively gave-up their lives for the teaching to be transferred from one generation to the next. They became physical expressions of the essence of the Mind that they strove to realise, and once realised, expressed. This is just how the Buddha lived and existed thousands of years ago. He did not agree with the prevailing views of His time, but used His Mind to breakthrough the limiting patterns of His time, patterns that are repeated everywhere and at all times. Through this process, Ch’an assumes an unchanging essence of Mind, that stays the same through all experiences. The Ch’an method therefore, is always to return to this essence, allowing for no distractions whatsoever.
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Post by Shi Da Dao on Jun 2, 2009 21:06:20 GMT 1
Dear Members
Within Buddhist Pali text, the Lord Buddha talks about having 'saddha', which is often translated as 'faith' in English renderings of Buddhist terms. Some Western commentators disagree with the implication of this translated term. To be clear, the Lord Buddha says that saddha is required in practice, and it is used in the sense that a practitioner of Buddhist meditational methods employs an 'inner vigour' about the application and effectiveness of 'sati', or 'awareness'. In another sutta, the Buddha warns against having saddha in the sense that the Dharmic teachings are external and should be believed in, as if they were a divine entity. Reliance upon an external source for personal salvation, is not considered a Dharmic activity - which is essentially to pursue the stilling of the Mind through inner vigour and assuredness.
In this sense, Buddhism does advocate salvation through an external and divine agency - and therefore does not require or advocate a 'faith' in the theoistic sense. To use 'saddha' in this way would be to give a false impression of the self-sufficiency that the Lord Buddha advocated in His many and intricate teachings. However, if 'faith' (saddha) is used to mean to pursue the inner journey with strength and vigour, then such a usage would be correct and inaccordance with the original usage of the term in Pali, as used in the early Buddhist texts.
In the Mahayana and Tantrayana development, much visualisation exercises can be used, of various Buddhas and Bodhisattvas - both male and female - that may or may not occupy semi-mythological heavens and paradise environments. At the surface level, and at first glance, this maybe viewed as the 'belief' in external Buddhist deities - whereby the sanskrit term 'Shradda' (faith) is used very much along the lines as a belief and reliance upon an external source of salvation, as a Dharmic practice. As if belief in these deities is enough to gain enlightenment.
This is not an unusual perspective for many, even in the modern Theravada countries, where many lay-people view the Buddha as a god-like entity, to whom they offer prayer and worship, in the hope of producing good karma. Both this use of 'faith', and the use of 'faith' in the Mahayana-Tantrayana traditions are exactly alike. It is a useful starting point for many on the Buddhist path, but it is not the highest or intended definition of 'faith' as taught by the Buddha in the teachings. The Buddha statue, and the myriad Buddhas and Bodhisattvas, are in reality, appearing within the Mind only. They do not appear, and could never appear outside of the Mind.
The Lord Buddha admonished monks when He felt that their idea of 'faith' was slipping into that of the external kind, and brought them sternly back to the idea of seeing clearly that nothing exists outside the Mind that perceives - and to view things as appearing outside of the Mind, as if independent of the Mind, is infact the source of dukkha, or 'suffering' itself. External 'faith' can be transformed into 'inner vigour', as a matter of the natural development of one's inner journey to self-awareness. A journey that moves from the unfounded reliance upon an external source of salvation, to that of a firm understanding that nothing arises without cause, and all is Mind, equal in all directions and in all times. Awareness (sati) is the key. One must sit and become aware of each thought as it arises, comes into maturity and then dissolves into nothing. With each thought, there maybe an attending emotion - or sometimes only emotions maybe present - sitting firmly and observing the pain, confusion, pleasure or neutrality, all follow the same path. The Ch'an method seeks, through concentrated penetrative insight, to literally 'see' into the gaps between each arising Mind event. So that what lies beyond the samsaric flow is clearly comprehended by the practitioner.
The ancient Ch'an masters always advocated that we be strong in our practice.
Peace in the Dharma
ShiDaDao
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Post by Shi Da Dao on Jun 24, 2009 12:09:38 GMT 1
Dear Members
Ch’an Translation & Transmission
Master Xu Yun (1840-1959), entrusted his disciple Charles Luk (Upasaka Lu Kuan Yu), with the magnificent and awe-inspiring task of translating important and therefore ‘key’ Chinese Buddhist and Daoist texts into English, so that the true Dharma-eye or ‘teaching’ be preserved and transmitted correctly to the West. Of course, there are many different languages in the West, but when a task such as this is begun, one language is chosen for the first translation, which is then used as a blue-print for all others. Needless to say, Charles was fluent in English and translated the often complicated Chinese text with both accuracy and insight. When a translation in English reaches our hands, the work contained therein, has travelled a long way, from the original dialect of the Buddha (possibly Magadhi), Pakrit, Pali Sanskrit, (often Tibetan) and finally into Chinese script. As can been seen, there have been many great translators of Buddhist wisdom and knowledge throughout Buddhist history.
In the ancient times, Indian Buddhist monks would walk to other countries, and often, (and in return), monks from countries such as Tibet and China, would walk to India. These journeys were long and full of danger. Success was in no way guaranteed. Compassion for all beings was often the prime motivator for such arduous and life-threatening adventures. In today’s world, it is all too easy to acquire a professional standard translation of virtually any part of the Buddhist Canon, within a matter of minutes. Buddhism is well known in the West, as an established body of world renowned literature. This presence is owed to the humble Buddhist pilgrims who travelled from place to place, gathering or bestowing texts as they went about their holy work. Not just in the ancient times of course, but all the way up to our present generation. Modern exponents of Dharma transmission that spring to mind are Rahula Walpola (What the Buddha Taught), Lama Govinda (The Way of the White Clouds), Nyanaponika Thera (The Vision of Dhamma), T & J Cleary (Hwayen Sutra) and many others…. Nowadays of course, Westerners travel Eastward, and Easterners travel Westward, etc.
Charles Luk lived in Hong Kong from 1949 until his death in 1978. During this time, he carried on his translation of key Ch’an texts, particularly ‘The Transmission of the Lamp’, contained within his Ch’an and Zen Teachings I, II & III, a three volume set that serves as a summation and synopsis of Ch’an teaching found in the traditional transmission. Charles also translated the Vimalakirti, Surangama and Heart and Diamond sutras, amongst others. His Daoist Yoga book, contains the traditional teachings of master Chao Pi Ch'en (b. 1860), and his book entitled Secrets of Chinese Meditation, outlines the complete path of a number of Chinese Buddhist schools - including this Daoist school.
Ostensibly, it is said that master Xu Yun inherited all five Ch’an branches. And that He tended to teach from all five schools, depending on the nature of those whom He came in contact with. Certainly, in the ‘Transmission of the Lamp’, the different lineages of masters, make no distinction about what method might work or be preferred. A shout, a slap, a silence, a quick retort, an act of apparent irrelevance, long periods of meditation, travelling for miles through the hills, crossing icy cold waters, archery, sword-play, alchemy, cooking, fetching water and carry wood, anything could and was made use of. Every conceivable method was utilised, to ensure that the ‘bottom fell out of the bucket’, and a complete conscious ‘turn around’ was completed. An experience that the eminent British Zen practitioner Douglas Harding referred to as like ‘having no head’! Richard Hunn, a Dharma student of Charles, (and editor of ‘Empty Cloud – The Biography of Master Hsu Yun’, another of Charles Luk’s many translations), always emphasised that Ch’an master Lin Chi (Rinzai), did not only advocate the use of the kung’an (koan), and masters Cao and Dong (Soto) did not only advocate ‘silent sitting’. This paradox is entirely why Ch’an is effective for freeing the Mind from its own self-created entanglements.
There is so much good translations available at our fingertips today, that sometimes it is difficult to see the wood for the trees. Master Xu Yun, (and both Charles and Richard) taught that a sound meditative practice was the key for good Ch’an training. Kung’ans (lit: ‘public record’) were mentioned to serve as illustrations for this or that point, but primarily the hua tou (lit: ‘word head’) method was and is preferred. Based on the sound Pali concept of ‘sati’ or ‘awareness’, this technique is designed to focus the Mind on a single thought – usually something like ‘Who is hearing?’, and to use this method to eventually ‘still’ the Mind from its continuous train of relentless thought stream. Master Xu Yun explains this method as becoming aware of the gaps between thoughts. Essentially, the hua tou becomes all consuming. All that is sensed, is brought to s single point of focus – to a state of ‘oneness’, and then, through further training, this state of ‘oneness’ is pursued to its origin. The Ch’an method advocates the ‘pushing through’ to the origin of sensation, perception, consciousness, thought formations and matter (five aggregates) – which originate within the Mind, and do not exist in a one-sided way. Ordinary consciousness is one-sided, and splits the world into a delusive duality – This duality is the essence of ‘suffering’, or ‘Dukkha’.
The written word is essential for the journey. It defines and directs the path that is to be taken. However, once a path is decided upon, the journey itself must be undertook, so that such an enterprise does not remain merely an intellectual possibility, but instead blossoms into a real and substantial achievement, through ‘right effort’. There is often much reading at the beginning, but many Ch’an masters then advise their students to put down the book, and seek solace on the meditation mat. Overtime, and in due course, as the Mind quiets and the troubles and tribulations fall away, true wisdom (prajna) manifests. Then, a sutra here, or a sutra there, may be used to confirm that there has been a ‘breakthrough’, as iin the case of the Ming Dynasty master Han Shan. Much is owed to the great translators of the past and present.
Peace in the Dharma
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Post by Shi Da Dao on Oct 10, 2009 23:08:11 GMT 1
Dear Members
Master Xu Yun (Empty Cloud) passed away on the 13th October, 1959. He was born in 1840, and lived into his 120th year. Richard Hunn (1949-2006) describes his life as pure hagiography - that is a mix of myth and fact so intimately entwined, that it becomes virtually impossible to separate the strands. Hagiography, is of course, defined as the biography of a saint or venerated person, and derives from the ancient Greek word 'hagios' meaning 'holy', and 'graphy' meaning to 'record'. In Latin, the word 'holy' is 'sanctus'.
The Chinese term that may be ascribed to this unusual man is 'xian', or 'immortal', which has the further implied meaning of 'enlightened' and 'transcendent'. In this day and age of enhanced individuality, and relative affluence in the Western world, and more increasingly in the East, a question worth asking is what these terms might imply about a person, and what the implication could be for those who seek an example from that person?
Master Xu Yun existed in physical form, but always gave the impression that he was not of this world. In it, but not of it. His demeanour always pointed toward the essence of the mind, regardless of circumstance. In this sense, affluence and poverty having exactly the same essence. Master Xu Yun was physically without possessions virtually his entire life. Affluence for him, was to have encountered the Dharma in his lifetime, and to have practiced it fully and to have helped as many beings as possibly in the process. After his death, even his ashes were thrown into the water, to feed the fishes, inaccordance with his wishes.
The life of master Xu Yun sets an example for eternity. His Dharma words give clear and exact guidance on how to meditate and what to expect from the training. The Ch'an path leads the student from the confusion of the surface mind, to the peacefulness of the deeper mind. And that when we meditate and calm the mind, we must still train, to prevent confusion from re-arising. If we experience confusion, then instead of seeing this as a mistake, the Ch'an method helps the student 'see through' the confusion, to the clarity beyond. Ultimately, death is an illusion and life undecided. It is all process. And it is not that master Xu Yun lived through immense and troubling times in China (and in the world), but rather that he lived at all, and set an example that points beyond the obvious, where the ordinary mind usually settles.
Thank you
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