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Post by Shi Da Dao on Jan 21, 2013 7:01:53 GMT 1
Dear Members Many Ch’an masters, such as Ben Huan and Fo Yuan, talk of the inherent dangers for the mind whilst in the sleeping state. This is because all kinds of hellish states can be accessed when the body is dormant, but the mind remains active. Sleep in this context is not defined as a necessary means of resting the mind and body, but rather is viewed as an enhanced state of delusion. Whatever the medical relevance of sleep on the material plane, the fact remains that it is part of a daily cycle that involves, on the one hand, a lack of physical interaction, whilst on the other actually freeing the unenlightened mind to explore its own complex nature, creating as it does so the illusions of bodily comfort. When the mind is freed from the requirement to interact with the physical environment, it can enter the realm of dreams and nightmares. The taints of greed, hatred, and delusion still remain in the dreaming state, but freed from the obvious physical limitations of the body, these taints enlarge, strengthen and distort perception to an ever greater extent. Sleep is usually considered essential for a human-being to survive, but many of those who engage in the practice of meditative absorption, arrive at a point of awareness where sleep, waking consciousness, and the state of unconsciousness, all appear contextually to manifest with a broader conscious presence. This realised context represents a developed insight that perceives things as arising solely within consciousness, and not the product of a dualistic system that presents a separate body functioning alongside of an isolated mind. Conscious awareness spreads through all the states of being without exception. This wave of insight restores reality to the mind and allows experiences to be perceived as they actually are. Sleep becomes like the flickering of the eyes, with all the bodily sensations associated with it, understood to be merely conditioned psycho-physical responses. Whatever apparent ‘pleasure’ is generated within the sleeping activity, the fact remains that by its very nature, an equal amount of ‘displeasure’ is also routinely produced. Within the sleeping state there is a reduced physical awareness where the mind becomes overly absorbed in its own presence. Freed from physical limitations it is able to indulge, enlarge and over-emphasis the taints of greed, hatred, and delusion to an unlimited extent. Such ‘dreaming’ can have the strength to over-flow into everyday consciousness, but even if this is not obvious to the practitioner, the fact remains that whilst control is applied to the mind during waking hours, at night, whilst sleeping, the mind is free to do as it pleases. The good work of focusing the mind through the gong an or hua tou Ch’an methods is undone by a sleeping mind that roams freely. This is why the awareness generated within Ch’an meditative practice must be extended through the sleeping and unconscious states of mind, and not remain merely a product of the waking mind. If this limited situation is allowed to persist, then for half the day the mind remains in a state of untrained, self-indulgence, and all the good effort is wasted. Giving-up sleep is not necessarily not sleeping, although this is possible with practice, but is rather the ability of the Ch’an practitioner to remain equally aware in the ‘waking’, ‘sleeping’, and ‘unconscious’ states of being. This means that the focus upon the pristine Mind Ground is not lost when there is a transition from one conscious state of being to another, and that this includes the moving from one bodily existence to the next – all of which occurs only within the mind. Peace in the Dharma Attachments:
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Post by Shi Da Dao on Feb 19, 2013 16:06:30 GMT 1
Dear Members The human desire mechanism appears to function as a means to perpetuate the species. This means that physical life is created through sexual union. However, if this was all there was to sexual interaction there would probably be far less people alive today. The addictive aspect of the desire mechanism is its inherent link to psychological, emotional, and physical pleasure. The mind and body is so enraptured by sexual experience that pleasure becomes the primary focus of the activity. The fact that living off-spring might well be the result of this interaction becomes secondary to the experience of the pleasure associated with the act itself. It is as if nature has shielded the true biological purpose of sexual interaction by hiding it behind a barrier of pleasurable sensual gratification. In many ways, regardless of sexual orientation, much (if not all) of human culture has developed around the administration of this desire mechanism. It is very powerful in its structure and appears to be almost pre-cognitive in its programming. It is a very substantial human instinct, the presence of which ensures the creation of the next generation. The desire mechanism is specifically the psychological and emotional over-lay that accompanies physical arousal. It is that in the mind which is aware of the need to procreate, and which actively seeks such procreation in the environment. For the purpose of analytical clarity it is separate and distinct from the physical act of sexual gratification, although of course, it is inherently linked to it, and appears to have many levels (or intensities) of manifestation. The purpose of the desire mechanism is to create in the mind the urgent need to procreate, mediated through the existential forms of social and cultural norms. In some cases the desirous urge is so strong that it manifests outside of the accepted cultural norms of the time. The desiring mechanism ensures a magnetic-type attraction to those deemed to be sexually appropriate to a particular individual. As humanity varies tremendously in its uniformity, so does the desire mechanism vary in its complexity. It is always operating just behind the scenes of everyday life, hidden in conventions and polite conversation. The Buddha taught that desire is the root of all human suffering because it guarantees the inevitable cycle of rebirth. As it is a deep wanting, desire is inherently linked with greed, and as human beings are unable to see beyond the desire mechanism, it is also linked with delusion. If the object of desire is taken away (or is unavailable), or if an object is presented that is not desirous, then hatred can be the result. For those who dedicated themselves to abandoning the world here and now, the Buddha advocated the complete giving-up of sexual gratification in deed, word, and thought. In other words, the desire mechanism is by-passed, ignored, and eventually extinguished by creating an asexual environment on the outside of the body, and a pure interior of the mind on the inside of the body. The desire mechanism is deprived of the greed, hatred, and delusion that usually sustain its operating function, and like a fire deprived of oxygen, the flame of desire eventually dies out. As the desire mechanism is so powerful, its transcending is not an easy matter and can take many years to achieve. The taking of vows to control the body, and the application of a meditation technique to control the mind are the tools used to accompany this task which is a practice held together with an iron will power. For those living in ordinary society but wishing to practice the Dharma, the Buddha advocated that the desire mechanism be controlled rather than transcended. This ‘control’ centres around applying an appropriate sexual manifestation in society that is not excessive or that violates the social codes of the time. This is the practice of appropriate sexual discipline that allows the desiring mechanism to function through strictly defined parameters. Sexual norms and standards within the Brahmanic society of the Buddha’s time were complex and based upon scriptures such as the Laws of Manu. Although the Buddha advocated the state of non-desirous living for those committed to the path in a monastic sense, he also allowed for lay-people to control their desire mechanism in a manner that was socially applicable to the time. For the Buddha it was important that once the desire mechanism had stopped functioning in the mind, it remained dormant and did not re-emerge. However, for those whose desire system had not yet been reduced to nothing, the Buddha advocated ‘control’ rather than transcendence, and although the Buddha states often that monastics are on the quick path to enlightenment, and that lay-people are many lives away from achieving freedom from suffering, nevertheless, it is true that in the Pali Suttas there are examples of lay men and women achieving enlightenment (Arahantship). The implications that lay people could realise enlightenment whilst engaged in the world is very Mahayanic in flavour, and is probably the origination of certain Tantric practices that allow for a type of sexual union yoga as a form of meditation, and whose deities are often depicted in amorous embrace. The Ch’an doctrine involves the direct realisation of the mind ground here and now. This is what master Jing Hui terms entry through principle. Its characteristics are all embracing and all inclusive and are further described by the Sixth Patriarch Hui Neng (in the Altar Sutra) as Unified Practice Samadhi and Unified Form Samadhi. Everything – whether good or bad should be treated as being empty of any inherent, or permanent reality. Sila, or moral discipline takes on a new multidimensional existence that is not just limited to disciplining the physical body and the thought processes. If the Mind Ground is directly perceived then all of life is automatically in accordance with its pristine nature. In this regard the definition of purity is lifted out of its dualistic interpretation and becomes indicative of a permanent state that remains undefined and unhindered by physical actions. Within dualistic thinking, the trap of delusion consists of the dichotomy of physical discipline being either required or not required. The idea of the need to discipline the mind and body becomes either attached to, or firmly rejected. When Upali (in the Vimalakirti Sutra) was disciplining two monks for breaking the rules of purity, Vimalakirti said: ‘Hey, Upali, do not aggravate their sins which you should wipe out at once without further disturbing their minds. Why? Because the nature of sin is neither within nor without, nor in-between.’ This suggests that perhaps the transcendence of the desire mechanism might be viewed as transforming an opaque psycho-physical attribute into one that is fully transparent and imbued with the light of purity, rather than merely being its negation through non-use. Whatever the case, the inherent power of the mind must be gathered together if a breakthrough is to occur. This breakthrough can not happen if the mind is separated into competing areas. Desire must be harnessed away from the disparate physical objects of desire and marshalled for the use of the hua tou or gongan so that the obscuring layer of delusion in the mind can be pierced and thoroughly transcended. Attachments:
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Post by Shi Da Dao on Apr 13, 2013 9:51:02 GMT 1
Dear Members When one reads about Carl Jung's later years, and is made aware of the scale and scope of his conscious development as a spiritual human being, it should come as no surprise that almost immediately after the publication (in English) of Charles Luk's translation of the biography of master XuYun - in 1959, Carl Jung was more or less immediately aware of its existence and reading it during his last days in 1961. Carl Jung did not just look objectively at the human mind as it manifested in other people's behaviour, but spent his life 'looking into' his own mind. This journey of psychic exploration even included Jung staying consciously aware (and recording data) whilst he experienced a mental breakdown just prior to WWI. The following link includes an extract of Carl Jung's letter to Charles Luk, and a new quote that I have found supplied by Miguel Serrano - one of the last visitors to see Jung prior to his death: Return to Source chanbuddhismuk.proboards.com/index.cgi?action=display&board=luk&thread=22&page=1#2501This quote confirms, from an unexpected source, that Jung was reading master Xu Yun's biography near to the completion of his life. As a modern Westerner steeped in the scientific method, Jung nevertheless demonstrated what could be described as a Classical Greek obsession with inner development and the acquisition of wisdom. In this regard, his understanding of Buddhism progressed dramatically throughout his life, until his inner development was so rarefied that it matched the meditational levels described within Buddhist literature. Attachments:
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Post by Shi Da Dao on May 9, 2013 11:29:54 GMT 1
Dear Members In the Pali Sutras of early Buddhism, the Buddha does not appear to specifically teach vegetarianism, although of course the implication of such a diet is clearly indicated. In the Mahayana Sutras, however, particularly the Lankavatara and the Brahmajala, the Buddha definitely advises that a vegetarian diet should be followed. In countries where the Pali Sutras are followed, lay-people routinely eat meat, and on occasion give scarps of that meat to monks who come begging for alms on a daily basis. The monks are not to kill animals, cause to kill animals, or know of the impending killing of an animal. In other words, although the Buddha did not rule-out a monk eating scraps of waste meat, he did disagree with the harming and killing of animals. It also seems that he did not expect lay-people to be vegetarian in their daily lives. In China, the Buddhist tradition of monks begging for their food was outlawed hundreds of years ago as being incompatible with Chinese culture. Chinese Buddhist monks have had to be self-sufficient and not beg for a living; as such begging is viewed as burdening the already poor people further. This situation is coupled with the fact that by and large, Chinese Buddhist traditions have tended to follow the Mahayana teachings that advocate vegetarianism. Chinese monks, therefore, follow a strict vegetarian diet, and it has become the norm for many devout and pious lay-Buddhists to do the same. As monks (and nuns) only cultivate plants and herbs, their diet is simple and easy to follow within the temple establishment. For lay people the situation is different. Lay people live in a society where meat is readily available, and the ill-treatment and slaughter of animals is the norm. This is the same for both China and the West. For a lay person to be a vegetarian amidst the constant temptation of meat eating, a very strong ethical motivation must already exist wihin the mind of each individual. Today, more and more lay Chinese Buddhists are choosing a vegetarian diet. This creates a good and pure karma, and acknowledges the value of each animal as a sentient being. Furthermore, as Buddhist teachings often talk of re-birth in the animal realm, each animal is treated as being a potential human-being and harming them out of ignorance risks the bad karma of being born as an animal. Even if this were not motivation enough, the moral argument of taking a life to feed is often sufficient to give strength to the vow of vegetarianism. In the West there is the added complication that animals are viewed as having no souls within the Judeo-Christian and Islamic religions, and that it is therefore acceptable to kill them for food. This stresses the idea that animals were put on the planet to be eaten, and their other body parts used in the service of humanity. This thinking allows for intensive farming and breeding programmes that keep 24 hour slaughter factories operating day in and day out to meet the demand for meat on the supermarket shelves. The Buddha’s teaching is clear regarding killing, whether that involves humans or animals. Those who do these things will attract the requisite karmic consequences which they will have to live-out until they naturally evolve to a higher level of conscious awareness. In this regard, although vegetarianism is advised, it is not to be forced on any individual, who must arrive at its implementation free of coercion. The Buddha’s teachings are premised upon compassion and of course, this includes compassion for meat-eaters, as well as the animals consumed. Appetite, that is the desire for food, like any other desire, is very strong, powerful, and potentially harmful to the individual. In the Western world there is far too much food available at any one time, and as the nature of society is to ‘consume’, a general over-eating has become the norm, leading to all kinds of health problems. Eating without discipline damages the body and clouds the mind. Eating meat also carries with it the negative karma involved in the killing of the animal. Eating is part of the subject the Buddha described as ‘greed’. In the countries that follow the Pali Sutras, some times it is the case in the rural areas that monks go on their begging rounds and receive no food for days on end. The resulting hunger is used as a meditative devise, as the body demands (i.e. ‘desires’) food. The monk must go about his daily routine without allowing the desire for food to subsume a tranquil mind. In this way the feeling of hunger is pierced through with insight and its hold on the mind diminished. In the Chinese tradition, food is grown in and around the monastery grounds and is eaten around noon, with a small medicinal meal around 6pm. Many monks make do with just a single, simple vegetarian meal consumed once a day. This is to say that they eat just once in a 24 hour period. It is the experience of the author that this is more than enough to meet daily needs – even training in gongfu, and carrying-out hard manual labour. The body is purified of the negative karmic influence of meat eating, and the mind becomes clear and bright. This is augmented by the refinement of qi energy which is drawn from the environment, and deep within the human mind. The presence of meat in the body blocks and obscures a higher qi flow. The controlling of appetite is essential if the mind is to become tranquil through the purification of karma. Even when the 6th Patriarch – Hui Neng – lived with bandits in the hills for many years, he ate only vegetables cooked in the pan next to the meat that everyone else was eating. Many people consume meat out of habit and in this situation it is important that a blessing be said for the animal that gave up its body for human consumption. In this way the animal is respected and some bad karma is relieved. Eventually the conditions and circumstances for vegetarianism will naturally arise and there will be no resistance in the mind. Attachments:
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Post by Shi Da Dao on May 21, 2013 21:52:47 GMT 1
Dear Members
The Richard Hunn Association for Ch'an Study started life in 2004 as the 'Chinese Ch'an Buddhism Association'. Richard Hunn had become ever more concerned about the Western trend of viewing Chinese Ch'an through the rubric of the Japanese Zen tradition - a related but otherwise distinct tradition - that he decided that a distinction had to be drawn. Chinese Ch'an is a distinct cultural entity that Japanese Zen grew out of, and the relationship between the two should not be viewed in an inverse manner. In other words, Ch'an did not grow out of Zen, Zen grew out of Ch'an, etc. This does not de-value Zen, but rather re-establishes the correct historical context for Chinese Ch'an Buddhism. When Richard Hunn passed away from cancer in 2006, I changed the name of this forum to what it is known as today - as a sign of respect. Master Xu Yun, with his idea of translating Chinese texts into English, started a wave of modernisation and adaptation for Ch'an Buddhism that has allowed it, through the work of Charles Luk, to spread into the West. The dialogue with the West is a crucial step in the transmission of Buddhism.
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Post by Shi Da Dao on Jun 14, 2013 8:54:33 GMT 1
Becoming Centred
Yongjia’s Song of Enlightenment
‘Have you not seen a man of Dao at his ease In his non-active and beyond learning states Who neither suppresses thoughts nor seeks the real? To him the real nature of ignorance is Buddhata And the non-existent body of illusion is Dharmakaya.’
(Ch’an and Zen Teaching Series Three: By Charles Luk – Page 116)
Yongjia Xuanjue (665-713) was a contemporary of the Sixth Patriarch Hui Neng and originally had no teacher. He successfully studied the teachings of the T’ien T’ai School, before calling on learned masters to confirm his understanding. His study of the Mahaparinirvana Sutra opened his awareness to the presence of the ‘empty’ Mind Ground, whilst the reading of the Vimalakirti Sutra enabled him to realise (i.e. ‘integrate’) with the ‘empty’ Mind Ground. He eventually met Hui Neng and stayed one night in his monastery. During this time Hui Neng, using the teaching contained within his Altar Sutra sealed Yongjia’s mind and confirmed his full enlightenment.
With Metta
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Post by Shi Da Dao on Jul 3, 2013 10:23:58 GMT 1
Mind and Traces Ying Shao Wu said to Pan Yan Zhi:
“Those who studied in ancient times governed their minds, students nowadays deal with the traces. The difference between the mind and the traces is as that between sky and earth.”This saying is from the Song Dynasty collection known as the ‘Ch’an Men Bao Xun’, or the ‘Ch’an Gate Valuable Lessons’, written by the eminent Ch’an masters Da Hui and Zhu An. Although the outer world develops and goes through many changes, these happenings do not go beyond the Buddha’s essential message, which is that suffering is the consequence of the non-substantiality of physical matter. Nothing lasts forever in an unchanged state, and this includes the workings of the human mind. In its unenlightened state it experiences the highs and lows of emotion and the ups and downs associated with discriminative thinking. The unenlightened mind abides in the perplexities of superficial awareness, and can not escape from its repeating cycle. As there is no real distinction between mind and matter, the ancient masters taught that practitioners should divert their attention away from the superficiality of the passing world and firmly focus attention within. This is the only method for breaking the cycle of suffering. The Ch’an School firmly ‘looks within’ until the empty Mind Ground is clearly perceived. After this, that which ‘sees’ is understood to be the Mind Ground itself, mistakenly splitting perception into an apparent ‘subject-object’ dichotomy in its unenlightened state. That which ‘sees’ and applies the Ch’an method is nothing other than that which is ‘seen’ with no duality interceding. How does the Ch’an practitioner view the outer world? Initially, the mind must be disentangled from outer attachments; this is because these attachments are the essence of delusion and suffering. The ‘mind’ only appears ‘inward’, and the physical world only appears ‘outward’ in the dualistic state. In reality one reflects the other with no separation or discrimination. In this way everything finds it’s proper and balanced position. The Ch’an School is influenced by the Yogacara teaching which advocates the use of meditation (yoga) as the method (acara) to realise that the apparent and physical world is actually misconstrued thought. Material objects appear external to the mind that perceives them only in the deluded state. As long as the human mind believes that there is a separate inner psychological realm, standing in direct opposition to a physical world, suffering will follow like the cart behind the ox in the Dhammapada analogy. Attachment to the inner world of the mind is as deluded as attachment to physical objects – both are grave errors. The Ch’an masters described the enlightened state of being as one that is neither hindered by physical circumstances, nor attached to the void – the mind is free in the ten directions, and not attached to this freedom. When this state is achieved, wisdom (prajna) shines throughout the world without hindrance or interference. This allows enlightened beings to influence outer events in a wise manner that benefits the people, despite social change and historical upheaval. Things may change in the outer world, but the path to the realisation of the empty Ground Mind, and the actual experience of its reality, remains exactly the same. Changes in the world, no matter how painful or calamitous they may be, are superficial and of no importance. Although the enlightened function will manifest through worldly circumstance, the worldly circumstance becomes the servant of enlightenment function and not its master. The enlightened masters then, as they are motivated by compassion and virtue, are very careful about what actions to take, and what actions not to take, as the karmic ripples travel far and wide and once initiated can not be easily reined in. The betterment of the people and all life forms becomes the fundamental principle to live by. The innumerable expedient methods of skilful means are used to diminish inner and outer suffering until the state of enlightenment is attained. The ancient Ch’an masters were very careful to distinguish between the ‘root’ and the ‘branch’, and never confused the mere traces of the superficial mind for the empty and all embracing Mind Ground. Attachments:
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Post by Shi Da Dao on Jul 5, 2013 8:59:38 GMT 1
Dear Members The ICBI has been established to serve as a collective organisation to bring the many different lineages of Ch’an, Zen, Son, and Thien together in peace and friendship, as well as all other interested parties. International Ch'an Buddhism Institute icbi.weebly.com/Continuing the mission of master Xu Yun (1840-1959) to spread Ch’an Buddhism for the benefit of all beings, the ICBI is a sacred space where all traditions can meet on an equal standing and facilitate the sharing of education. In this way the lineages will be preserved and the purpose of the Buddha’s enlightened strengthened. All are welcome and the ICBI is currently accepting applications for membership. Enquiries: shidadao@mailforce.net The ICBI provides free Ch’an teaching to any one who requests it. Neither the Buddha, nor master Xu Yun taught the Dharma for money. Those who apply for membership will receive a certificate to commemorate the occasion. It is intended that the ICBI will be a journal-led organisation. The ICBI journal is entitled the ‘Patriarch’s Vision’ and will be published on-line quarterly. The first edition will be in September 2013, and will be comprised of informative articles regarding Ch’an, Buddhism, and related spiritual subjects. Anyone may submit an article for consideration. With Metta Attachments:
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Post by Shi Da Dao on Aug 12, 2013 8:13:35 GMT 1
After years of personal meditation, and through observing others and their minds both inside and outside the training, it obvious how much psychological and physical pain exists in the world. In society in general this kind of combined suffering exists all around and is a reminder of the Buddha’s statement that life is inherently unsatisfactory. The Buddha can say this because within his specific notion of ‘suffering’ is included states that many ordinary human beings would count as ‘happy’. The Buddha views dualistic existence as being comprised of both subtle and gross suffering when experienced ‘outside’ of the enlightened state. As the state of mind termed ‘normal’ within modern psychology and psychiatry is not the enlightened state, this otherwise socially acceptable state is prone to sudden change in a dramatic and highly unpredictable manner. Even if this so-called ‘normal’ state’ does not obviously change to a great degree, there are very small shifts in mood that bring suffering to the individual, and a state that remains static in nature becomes a trap from which no one can escape. Normality can be as painful as any abhorrent state of mind. Therefore, the Buddha’s view is that simply choosing one state of mind over another is only a short-term answer that does not bring release from primordial suffering. An apparently ‘happy’ state of mind is similar – in this model – to being drugged, where the individual does not see beyond his or her psycho-physical predicament.
The great Song Dynasty Ch’an master Da Hui kept in touch with his many students by letter, and in one such letter – written to the laymen Wang Yen-chang – he says this on the subject of feeling and affliction:
‘Right where you’re afflicted, it’s not at all something alien, and you shouldn’t think of it as alien.
Yung Chia said: “The real nature of ignorance is enlightenment; the empty body of illusory transformation is the Body of Reality.”
These words are genuine and true, not lies or falsehoods. If you can see completely like this, you couldn’t think or be afflicted even if you wanted to. Contemplating like this is called correct contemplation; any other contemplation is called incorrect. Actually, it’s before correct and incorrect are separated that you should apply effort. This is the truth as I have determined it – don’t talk of it in front of people who have no wisdom.’
Those who seek-out spiritual paths are on a journey of self-healing, and such an endeavour often focuses and intensifies the feeling of psychological and physical suffering for a time, until a real breakthrough occurs. If one were to look around for a second or two just ten minutes into a meditation session, one would see concentrated suffering in the minds and bodies of those who have just started their training. As experience grows, the outer expressions of suffering diminish and a calm and disciplined demeanour is established. At this point suffering becomes very subtle and the mind, through concentrative effort, develops the ability to meet the challenge through whatever technique or method is being used. As many, many people remain ‘this side’ of the samsaric trap, the emphasis has to be on re-establishing the perception of the empty Mind Ground – this will signify an important breakthrough in personal training. Compassion (but not sentimentality) is very important in this matter, because many, many people are suffering psychological and physical pain every moment of every day, without release. Acknowledging this fact is the first step toward realising the Mind Ground.
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Post by Shi Da Dao on Sept 18, 2013 11:24:48 GMT 1
The Mendicant – Canto XXV ‘He who is controlled in hand, foot, and in speech, who is well disciplined and practices the utmost restraint; he who delights inwardly, in concentration, who leads a solitary life and is content – him they call a bhikkhu (mendicant).’(Dhammapada – Wisdom of the Buddha: Trans: Harschandra Kaviratna, Verse 362, Page 143) 25: The Bhikshu ‘He is a true Bhikshu who has trained his hands, feet, and speech to serve others. He meditates deeply, is at peace with himself, and lives in joy.’(The Dhammapada – Eknath Easwaran – Verse 362, Page 192) Bhikkhu Vagga – Chapter 25 The Fully Controlled Person is Called a Bhikkhu ‘He who is controlled in hand, in foot, in speech, and in the highest (i.e., the head); he who delights in meditation, and is composed; he who is alone, and is contended, - him they call a bhikkhu.’(The Dhammapada – By Narada Thera – Verse 362, Page 275) 25 – The Monk ‘The man whose hands are controlled, whose feet are controlled, whose words are controlled, who is self-controlled in all things, who finds the inner joy, who mind is self-possessed, who is one and has found perfect peace – this man I call a monk.’ (The Dhammapada – Trans: Juan Mascaro – Verse 362, Page 86) I learned today that a friend of mine was attacked whilst meditating in the local Buddhist Temple. He survived the attack, but is badly injured. Within the Chinese Buddhist traditions there is often an assumption that self-defence, through martial arts cultivation, is a legitimate aspect of Buddhist training. This probably stems from the fact that prior to Buddhism arriving in China, (sometime between 100BCE-100CE), martial arts training was required for service in the feudal armies, and extolled by Confucius as a means of spiritual development. It was also practiced at the grass-roots level of Chinese society and linked to shamanism and Daoist naturalistic ritual. Martial art training (within the Chinese Buddhist tradition) is often linked to verse 362 of the Dhammapada, whereby correct physical movement is coupled with a mind free of greed, hatred, and delusion. This is the cultivation of qi – or universal energy – which is acquired from one’s parents at conception, and augmented by correct breathing and the food and drink consumed during a lifetime. Higher martial training lies beyond the physical movements found in conventional combative training. It is a permanent state of peaceful attainment achieved through rigourous and disciplined exercise that combines an equal grounding in physical and mental cultivation. Although physical movement can be used to nullify a physical threat, there is a higher positioning whereby a practitioner responds to violence without necessarily relying upon physical movement. Controlling the hands and feet, as the Buddha makes clear in the Dhammapada, relies entirely upon the training of the mind – controlling the body is mind-led, and never an activity involving just the physical body. As the Buddha’s notion of karma evolves around volitional activity in the mind, self-control is a matter of controlling the mind with an iron will. When the mind is purified, all becomes pure throughout one’s existence. Actions of the body that are performed with a mind permanently freed from greed, hatred, and delusion, are pure and free from the production of negative karma. One may move the arms and legs to negate a physical attack without creating negative karma in a self-defence situation, but equally important is the use of the mind in a manner that transcends the apparent deterministic nature of physical reality. Physical reality is permanently integrated with a conscious presence and can not be separated from it. Mind can control physical matter in a way that is not always obvious to an undeveloped perception which tends to view the physical world as existing outside the mind in an independent manner. The violence, (i.e. the greed, hatred, and delusion), existing in the mind of an attacker can be uprooted at its source, and immediately reduced by the presence of an enlightened being. This is the point of all higher martial achievement, and a function of the enlightened mind.
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Post by Shi Da Dao on Nov 12, 2013 9:28:01 GMT 1
With regard to the Buddha, he did indeed oppose feudalistic warfare as a means to resolve conflict, just as he appears to have disapproved of the Brahmanic Caste system. However, although the Buddha and his monastic disciples rejected warfare, and despite the fact that one of his key precepts is not to kill, nevertheless, his advice to laypeople was to apply the Dharma within society in an appropriate manner that did not break the law. Therefore, many (if not all), lay Buddhists became followers of the Buddha and continued to be part of the social network held together by caste. Many continued to eat meat, and to be soldiers, etc. Indeed, the Buddha refused to give sanctuary to soldiers who tried to desert the army, or to people running away from conscription (or caste related military service). Of course, the Buddha himself was of the Warrior Caste and spent his youth engaged in martial training. The holy areas granted by the monarch for spiritual practice were exempt from military service and taxation, but in return, the transcendental communities that developed within these sacred spaces, were expected to keep out of secular affairs and never cause social disruption or discontent. Much of the Vinaya – the ordination discipline – is designed around maintaining this social space (sangharama). The Buddha was opposed to violence, but also knew the limits of his social power. However, although Buddhism is non-violent on the physical level, the act of meditation itself is inwardly violent and revolutionary. The mind is trained to forcibly ‘uproot’ major constituents of its functioning nature. To ‘uproot’ is an act of violence and killing (in the mind), which is justified through its developmental purpose, which is considered, within Buddhist thinking, to be morally superior to leaving the mind to function as it normally does. The casualty of this inner battle of focused ‘will’ is the human ignorance of greed, hatred and delusion. This inner conflict culminates in a total freedom of the mind, but enlightenment is never achieved through comfortable training. As the Tang Dynasty records of Ch’an dialogues demonstrate, enlightenment emerges out of a sudden and dramatic psychological rupture. All development is an act of violence against the status quo – if it were not, no development would occur. However, the Buddha opposed habitual violence on the outer plane, because as a historical force, it was the product of cyclic ignorance that never achieved a transformative result.
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Post by Shi Da Dao on Dec 6, 2013 12:32:59 GMT 1
The all-important aspect of enlightenment is that it should not be mystified, as mysticism, in this context, denotes a muddling, and movement away from clear insight. Mysticism has no place in the Buddha’s system and his explanation of the state of nirvana. Nirvana is often misinterpreted as a state of salvation, inherently related to the kind of heavenly imaginations associated with theistic religions that maintain a human – divine dichotomy. Nirvana, from the Buddhist perspective, is a negative definition of a state that lies beyond ‘negative’ and ‘positive’. The Buddha reveals the truth throughout his sutras, by explaining what enlightenment ‘is not’, but the explanation must not be mistaken for the end result. Elsewhere in the sutras, the Buddha describes nirvana as a non-conditioned state. This is because within his philosophical system, enlightenment is presented as a state of non-obscuration, but must not be confused with the path that removes the obscuration. The obscuration is delusion and its antidote is the Dharma. The Dharma is a collection of specific but diverse approaches to removing obscuration; the Buddha was non-dogmatic, and did not resort to mysticism or theology. He did not mix the mysticism and theology of his time, with the pristine (and logical) nature of his insight into reality. However, he did acknowledge that the prevailing mysticism and theology of his day did include the notions of polytheism, rebirth, and karma. The Buddha weaved these pre-existing conditions into a temporary cosmology associated with his Dharma, but which remain separate and apart from his enlightened vision. This is because the Buddha felt the expedient need to harness the common psychology, and guide it toward the reality he had discovered. Therefore, the Buddha radically re-interpreted the Brahmanic religion of his day, subtly altering and changing its manifestation so that it became a channel for his own teaching. It is clear that in the final analysis, nirvana is a state of pristine vision that clearly and directly perceives, without error, the integrated interplay of phenomena and space, and that in this state of clarity, there are no gods, no experience of rebirth, and no generation of karma. The Buddha states time and again in the sutras, that gods, rebirth, and karma appear to be real whilst in the deluded state, but do not actually exist in the enlightened state. What is important for the Dharma, if it is to remain effective in the world of delusion, is that those still suffering from delusion should not embrace gross materialism and simply mimic the Buddha by mindlessly re-stating his pronouncements on ultimate reality. The Buddha’s teaching is clear; those beings, whose minds are existent within deluded obscuration, will undoubtedly be subject to karma and rebirth, whilst experiencing theistic entities. This has a deep and profound psychological relevance as humanity transitions out of a period of theological domination, toward that of secular logic. Much of the psychological traits found within secular society are in fact the consequence of religious patterns of thought stripped of their must obvious religiosity. Gods become abstract concepts, whilst rebirth and karma become rational science, etc. For the Buddha, delusion generates itself in cycles of endless repetition. Causes lead to consequences, and this systems appears to transmit itself from one birth to the next. However, this should not be interpreted in a theistic or mystical fashion. Whatever the Buddha is referring to, it can not be obvious reincarnation favoured by certain religious theories, as the Buddha fundamentally rejects such notions in his teachings. Rebirth and karma, as used by the Buddha, appear to be a method of interpretation that avoids the trap of gross materialism, whilst using the rational mind. The Buddha is not a gross materialist, but neither is he an idealist, as the state of enlightenment is unconditioned and can not be reduced to an inwardly generated state of mind. The Buddha teaches non-identification with thought (i.e. non-attachment), proving that Buddhism is non-idealistic. In other words, gods, rebirth, and karma, appear to exist until they are realised as non-existent, or ‘empty’ of any substantiality. Simply generating ‘ideas’ in the mind about enlightenment is missing the point of the Buddha’s message; his message advocates the seeing beyond (and through) the thinking process. It can not be limited to the thought process itself. On the other hand, the Buddha does not deny the existence of the physical world, or the fact that the human mind generates thought patterns based upon its perception. The Buddha simply states that things do not exist (or non-exist) in the manner in which humanity thinks they do, in the unenlightened state. Attachments:
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Post by Shi Da Dao on Jan 27, 2014 15:16:44 GMT 1
The Ch’an masters were exact in their judgements, teachings, and actions. Despite their apparently free and unorthodox behaviour, they were very careful about how the taught others. They did not perpetuate ignorance and superstition, but always strove to free the minds of others through the use of logic that is not limited to logic.
Mencius said: ‘Benevolence overcomes cruelty just as water overcomes fire. Those who practise benevolence today are comparable to someone trying to put out a cartload of burning firewood with a cupful of water. When the fire fails to be extinguished, they say water cannot overcome fire. For a man to do this is for him to place himself on the side of those who are cruel to the extreme, and in the end he is sure only to perish.’
(Mencius: Book IV; Part A, Verse 18)
Master Xu Yun (1840-1959) explained that all that is need is exact knowledge of the Dao, or Way. If such a knowledge is possessed, then nothing more is needed. As Mencius taught, wrong behaviour is premised upon incorrect thinking. Judgement is important when teaching others. There is a time to encounter, and there is a time to leave. This is even more important for self-training, as Ch’an is in reality a practical matter dependent upon individual effort. Offers may help and be helped, but in the end the individual must apply correctly the energy of the mind upon itself.
Following vows is a pointless affair if the practice is mechanical and lacks depth. A wrongly followed vow is worse than following no vow at all. A vow serves to channel valuable psycho-physical energy away from a physical object or mental habit, and allows the mind to clearly assess its own interior through a meditative method. As this interior is actually the entire universe reflected within the head, the delusion associated with dualistic thinking (and dualistic thinking itself), can be uprooted through awareness. This is not ordinary awareness, but an awareness that is focused correctly through the meditative method, and enhanced by a new energy created by the following of particular vows. Vows must cease to be vows, which are separate entities, if they are to be effective in their function.
Even seated meditation must be free of its own constructs if it is to effective and not simply the repeating of a formulaic pastime, similar to a modern leisure activity. For Ch’an to be effective it must be correct and transcend the structures of its conveyance. This does not mean ‘doing as you please’, but rather freeing the mind of its misconceptions ‘here and now’ in such a way that no others take their place. True freedom of this nature is not static, nor is it moving, it is not even mind or nature. This is because true freedom is not the comfortable state of delusion.
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Post by Shi Da Dao on Mar 16, 2014 9:42:35 GMT 1
Dear Members Master Xu Yun (1840-1959) was an internationalist who travelled outside of China a number of times during his long life, but even when he was in China, he met a number of prominent Westerners and assisted them in their search for mental peace and spiritual insight. This included such British notables as John Blofeld (1913-1987), and the American peace activist Ananda Jennings, as well as another American named ‘Newton’, described as the ‘Head of US Media’ etc. He was photographed with Jennings and Newton: ICBI Xu Yun Memorial Photographic Library – Ananda Jennings icbi.weebly.com/master-xu-yun-library-3.htmlICBI Xu Yun Memorial Photographic Library – Newton icbi.weebly.com/master-xu-yun-library-2.htmlXu Yun also travelled to India, Sri Lanka, Thailand, Burma, and Singapore, and in the late 1880’s, he travelled to Tibet and met the young Dalai and Panchen Lamas. In the March (2014) edition of the ICBI eJournal ‘Patriarch’s Vision’, I have relayed this adventure, (together with photographs), which records how Xu Yun ‘walked’ across China and into Tibet: ICBI eJournal Patriarch’s Vision March (Spring) 2014 icbi.weebly.com/journal-archive.htmlIndeed, ‘walking’ was Xu Yun’s preferred method of transportation. He walked all over Asia, only taking boats and ships to cross vast oceans, or fast flowing rivers. It is reported that the King of Thailand became his disciple, and it is known that Sri Lankan monks came to China and met with Xu Yun in the early 1950’s. There are photographs of this event: ICBI Xu Yun Memorial Photographic Library – Sri Lankan Delegation icbi.weebly.com/master-xu-yun-library-3.htmlICBI Xu Yun Memorial Photographic Library – Sri Lankan Delegation icbi.weebly.com/master-xu-yun-library-5.htmlThere are now nearly 70 catalogued photographs of Xu Yun recorded in the ICBI Xu Yun Memorial Photographic Library, and research continues in this area. With Metta Shi Da Dao
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Post by Shi Da Dao on Apr 4, 2014 19:44:24 GMT 1
Ch'an Master Hai Deng No Blade CuttingAlthough Ch’an is said to be beyond words and letters, nevertheless, it is also true that enlightenment is not ignorance. The Ch’an masters, whilst appearing free of convention, knew and understood the Dharma exactly as it is written in the sutras. Why is this? It is because Ch’an enlightenment emphasises ‘direct’ perception of the essence and functioning of the mind prior to explaining the experience through sutra reading. To read a sutra first, and then become attached to the presence of the sutra, and the assumed (and limited) intellectual interpretation of that sutra, only serves to consolidate the regular functioning of the mind that has not yet be transformed through the practice of intense self-awareness. This mistaken understanding, which does not go beyond delusion, can be referred to as ‘pseudo-enlightenment’. It is the construction of a mirage within a mirage, and the superseding of the ego by a meta-ego structure. In this state, regular delusion is magnified through the presence of ‘certainty’. In other words, the ego becomes sanctified in its own state of ignorance, and mistakes this development for enlightenment as taught by the Buddha. The next step, which is a logical conclusion of this process, declares all other enlightened beings ‘false’, and sets about changing the Buddha’s teachings so that they nolonger contradict the ego as the dominant psychic structure. This distortion is now common-place amongst many strands of so-called Buddhist schools in the West, and occasionally appears in the East. This situation is not new. Even during the Tang Dynasty, false Buddhism was known and criticised by the Ch’an masters. A Ch’an master must be exact, care deeply, and be indifferent to the changes of the world. Words that do not represent the empty mind ground, are false or misguided, are irrelevant and must be struck down with the correct use of silence, or exact and specific sentences, perhaps even a shout or a kick! These actions cut the ignorance away at its source. Even when a Ch’an master is indifferent, he must fully understand the sutras and all they contain as Ch’an is not beyond the sutras, even if it advocates non-attachment to words and letters.
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