實際理地不著一塵，萬行門中不捨一法。
– 禪宗祖師
Ultimate reality is not bounded by any manifestation, yet actual practice embraces all of them.
– Zen Master
action without awareness is child, action with awareness is adult
stillness with awareness is deep sleep/meditation, stillness without awareness is samadhi
Where is Dao? …shh……
Zen!
有尋無伺是孩兒, 有尋有伺成年人;
無尋有伺深睡思, 無尋無伺無想天;
道在當中那一個? …噓……
禪!
Broad minds see goodness, narrow minds see badness.
If don’t acknowledge goodness, one would not feel gratitude, if frequently remember badness, one would not feel serenity.
心寬之人, 常記人善;
心窄之人, 常記人惡;
記不住人善的人, 難有感恩之心;
常記人惡的人, 難有祥和之時.
玉不琢，不成器。 人不學，不知義。苦難磨練人，智慧提升人。
Jade stays raw without polish, man remains ignorant without learning. Sufferings refine us, wisdom uplifts us.
佛為心、道為骨、儒為表，大度看世界；技在手、能在身、思在腦，從容過生活。
– 南懷瑾老師 (1918-2012)
Buddhist heart, Taoist bones, Confucius persona, compassionately perceive the world;
Skills on hands, abilities in body, thinking via the brain, serenely live life.
– Master Nan-Huai-Chin (1918-2012)
The way to longevity is to cultivate the spirit; the key in cultivating the spirit is to cultivate virtue. If virtue is absence, longevity cannot be achieved no matter what medicine you take. – Tang Dynasty Medical master Sun Si Miao.
養生之道, 重在養神; 養神之要, 重在養德.
德行不全, 縱服玉液金丹, 未能廷壽. – 唐代名醫孫思邈
Dear readers,
After 26 months of discussion and exploration, we have finally completed our online discussion on the core teachings of the three great classics in Chinese Civilization.
With the focus on personal and spiritual cultivation, we first learnt about the transcendental reality and the way towards it from Laozi’s Daodejing. After understanding our self, and going beyond it, we then learnt the importance of fulfilling our personal, family and social responsibility in the world through practical advises from Confucius’s Analects. Finally, after mastering the world and the reality beyond it, we learnt from the Buddhist Diamond Sutra that all teachings and phenomena, no matter how extraordinary and spectacular, are temporary like dreams and bubble and therefore are not to be attached.
If we can gain a throughout understanding of these three classics, and integrate them into our daily life, then a solid foundation is laid on the roadway of personal and spiritual cultivation. Hopefully these discussions could serve as an opening door and overall guidance for further studies and practice.
This concludes this series of our online classes. As Laozi said, “excessive speeches exhaust our reason, it’s better to stay centered.” The foundation understanding of cultivation has been laid and it is time for practice and integration into our life. If you have further question on the topics mentioned, you may contact me for advice or further discussion. Thank you for your interest and support all along.
Best wishes to you in your life, studies, and practices.
Regards,
Li Siming
March 2014
When the Buddha about to conclude this sutra, he tested his student Subuti and asked: “when someone talk of the notions of self, others, living beings, and immortality, does s/he understand what i teach?” Subhuti answered: “no, because these notions too, are merely names and mental conceptualization, are not to be attached, and not to be understood as the ultimate truth from the Buddha.” The Buddha compassionately furthered: “Whoever made the intention of supreme enlightenment, should perceive as such, see as such, understand as such, and do not let teachings develop into fixed notions. And same applies to this conclusion as well.
Once we embark on the journey to truth and spiritual enlightenment, teachers teachings knowledge method pathway technique experience will come. They are all to be treasured, but not to be attached. If we perceive them, see them, believe them, and understand them as this Sutra suggests, we will be walking on solid path.
* * *
知见不生分第三十一
须菩提！若人言：佛说我见、人见、众生见、寿者见。
须菩提！于意云何？是人解我所说义不？
“Subhuti, what do you think? If someone says: ‘The Buddha speaks of the view of an ego, a personality, a being and a life,
“Subhuti, does that person understand what I mean?”
不也，世尊！是人不解如来所说义。何以故？
世尊说：我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。
“No, World Honoured one, that person does not understand. Why?”
“Because (when) the Tathagata speaks of the view of an ego, a Personality, a being and a life, it is not really, (but) is (expediently) called the view of an ego, a personality a being and a life.”
须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。
须菩提！所言法相者，如来说即非法相，是名法相。
“Subhuti, he who develops the Supreme Enlightenment Mind, should thus know, see, believe and comprehend (all things); he should not set up the perception of things (dharma-laksana) in his mind.”
“Subhuti, the so-called form of things (dharma-laksana), the Tathagata says is not, but is, (expediently) called the form of things.”
In advanced meditative state, one sees the limitless universe. Is this real? Is it the end? Some arrives there and claim it is so. The Buddha says in this chapter: despite of its magnificence and splendor, it is not the ultimate, as when we attach ourselves with it, we becomes and limits to it. Therefore the Buddha merely describes the state, and discern it as a temporary phenomenon just like names.
Having said so, encountering such phenomenon already indicates some achievement in internal work. We need to remain aware, and keep going in our inner and outer work.
* * *
一合理相分第三十
须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？
“Subhuti. what do you think? If a virtuous man or woman reduced to dust all the worlds in the Universe, would those particles of dust many?”
甚多，世尊！何以故？
若是微尘众实有者，佛则（即）不说是微尘众，所以者何？
佛说：微尘众即非微尘众，是名微尘众。
世尊！如来所说三千大千世界，则（即）非世界，是名世界。何以故？
若世界实有者 ，则（即）是一合相。
如来说：一合相，则(即)非一合相，是名一合相。
Subhuti replied: “Many, World Honored One. Why?
Because if they really existed, the Buddha would not say they were particles of dust. And why?
Because when the Buddha speaks of particles of dust, they are not, but are (expediently) called, particles of dust.
World Honoured One, when the Tathagata speaks of worlds, they are not,，but are (expediently) called, worlds. Why?
“Because if they really exist, they are just agglomerations.
“The Tathagata speaks of agglomerations which are not, but are (expediently) called, agglomerations.”
须菩提！一合相者，则（即）是不可说，但凡夫之人贪著其事。
“Subhuti, that which is called an agglomeration cannot be spoken of, but the vulgar man has longing for and attachment to this thing.
After expounding that real Buddha is beyond image and sound, the all compassionate Buddha reminds us that real Buddha does not mean no image and no sound either, and that we should not satisfy with just the proper understanding of truth and should diligently practice it in our life.
Why did the Buddha say so? Because our mind likes to attach itself to dualistic opposites: when someone say of something, we immediately follows the “something”; when someone say of nothing, we immediately follows the “nothing”. In reality, we are neither “something” or “nothing”, neither the content or context, neither the teaching or non-teaching, this is the essence of Zen (Chan).
Secondly, after getting the above proper understanding, it is tempting for our mind to declare victory and say that, ok, we have got it now, we have arrive the final destination, and that there is no more work need to be done, nor anyone there to do anything anymore. Is it really so? Only your honest self could tell. What we usually find in the history and even nowadays, is that many students and teachers had fallen into this side track understanding, became an “enlightened” person in understanding, but lack honesty, virtue and diligent to make further progress (if not recline). This is why the Buddha said while perfect appearance doesn’t necessary implies Buddhahood, to claim the lack of it (appearance an virtue) is Buddhahood is wrong either.
In actual practice, there are standard stages of transformation one would go through, which are reported by advanced masters across different traditions and geographical regions. In the Buddhist tradition, a detailed report of truth and roadmap towards it is provided in the Shurangama Sutra (see suggested Buddhist readings).
Therefore, the Shurangama Sutra saids, “理即顿悟, 乘悟并消；事非顿除, 因次第尽” (understanding can be sudden, which sweeps away all mental blockages, practice is not sudden, which get perfected in stages).
* * *
无断无灭分第二十七
须菩提！汝若作是念：如来不以具足相故，得阿耨多罗三藐三菩提。
须菩提！莫作是念：“如来不以具足相故，得阿耨多罗三藐三菩提。”
“Subhuti, if you have ( in your mind) this thought: ‘The Tathagata does not rely on His possession of characteristics to obtain supreme Enlightenment,’
“Subhuti, banish that thought.
须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。
莫作是念！何以故？
发阿耨多罗三藐三菩提心者，于法不说断灭相。
“Subhuti, if you think it while developing the Perfect Enlightenment Mind, you will advocate the annihilation of all Dharmas.
“Do not have such a thought. Why?
“Because one who develops the Supreme Enlightenment Mind, does not advocate the annihilation (of things).
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