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Archive for category: Online Class

Our weekly online class

  • practice

Online Class – foundation course completed

03/09/2014
03/09/2014

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

1 Comment/in Buddhist, Chinese Philosophy, Confucianism, Daoism, News, Online Class, Spiritual Cultivation /by Derek
  • all self-based phenomena

Diamond Sutra – All phenomena are like a dream

03/01/2014
03/01/2014

With every beginning this is an end.  After 9 months of exploration and discussion, we have finally come to the end of this classic.  In this last chapter, the Buddha reiterates the blessings of following and sharing this sutra, and reminds us again that we should not attached to various forms when sharing the wisdom of this Sutra.  Why?  The Buddha summarizes this into a four-line stanzas:

一切有为法 如梦幻泡影 如露亦如电 应作如是观

All self-based phenomena, are like bubbles and dreams;

like dews and lightening, should perceived as such.

* * *

应化非真分第三十二

RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO

须菩提!若有人以满无量阿僧祇世界七宝持用布施,若有善男子、善女人,发菩萨心者,持于此经,乃至四句偈等,受持读诵,为人演说,其福胜彼。
“Subhuti, if on the one hand, someone gave away in alms (dana) the seven treasures inquantities sufficient to fill all the worlds in uncount-able aeons, and if on the other hand, a virtuous man or woman developed the Bodhi-mind, and received, held (in mind), read and recited even a four-line stanza of this sutra and expounded it to others, the latter’s merit would surpass that of the former.

云何为人演说,不取于相,如如不动。何以故?
一切有为法 如梦幻泡影 如露亦如电 应作如是观
“In what manner should it be taught to others? By teaching it without attachment to form with the immutability of the absolute. “Why is it?
“Because: All phenomena are like a dream, an illusion, a bubble and a shadow, Like dew and lightning. Thus should you meditate upon them.”

佛说是经已,长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷、一切世间、天、人、阿修罗,闻佛所说,皆大欢喜,信受奉行。
When the Buddha had finished expounding this sutra, the elder Subhuti, together with bhiksus, bhiksunis, upasakas, upasikas, and all the worlds of devas, men and asuras who had listened to His teaching, were filled with joy and believed received and observed it.

0 Comments/in Buddhist, Chinese Philosophy, Online Class /by Derek
  • 我人众生寿者见

Diamond Sutra – perceive, see, believe, understand as such

02/23/2014
02/23/2014

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

KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE

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.”

0 Comments/in Buddhist, Online Class, Spiritual Cultivation /by Derek

Diamond Sutra – the limitless universe

02/16/2014
02/16/2014

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

THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY

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.

1 Comment/in Buddhist, Chinese Philosophy, Online Class, Spiritual Cultivation /by Derek
  • tathagata

Diamond Sutra – Buddha can neither come nor go

02/09/2014
02/09/2014

Tathagata in Chinese is “如来”, which means “as is”, or “as is originally is”.  This “original is” is a state prior to all mentalizations and descriptions, and is beyond the descriptions of coming and going, sitting or lying, a he or a she, etc, which are identifications built on the notions of time and space, and on the notion of “self” vs. others.  Therefore, whoever say here comes the Tathagata, or the Tathagata is sitting, lying, eating, or even teaching, does not really understand the real meaning of Tathagata.

* * *

威仪寂静分第二十九

THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE

须菩提!若有人言:如来若来若去、若坐若卧,是人不解我所说义。
何以故?如来者,无所从来,亦无所去,故名如来。
“Subhuti, if someone says the Tathagata comes or goes, sits or lies, he does not understand what I mean.
“Why? Because the Tathagata has neither whence (to come) nor whither (to go); therefore, He is called the Tathagata.

0 Comments/in Buddhist, Chinese Philosophy, Online Class /by Derek

Diamond Sutra – Bodhisattvas do not receive reward for their merits

02/02/2014
02/02/2014

There is virtue in practicing charity, which follows the law of karma (law of attraction);

Ordinary people claims the virtue  as theirs, which reinforces and continues the “self” and its way of life;  Bodhisattva dedicates the virtue for the well-being, fulfillment, growth, transcendence, and liberation of themselves and all beings.

* * *

不受不贪分第二十八

NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT

须菩提!若菩萨以满恒河沙等世界七宝,持用布施;若复有人知一切法无我,得成于忍,此菩萨胜前菩萨所得功德。何以故?
须菩提!以诸菩萨不受福德故。
“Subhuti, if (on the one hand) a Bodhisattva gave in his practice of dana, all the seven treasures in quantities sufficient to fill worlds as many as sand-grains in the Ganges, and (on the other hand) another man comprehended that all dharmas were egoless and thereby achieved perfection of patience (ksanti), the latter’s merit would surpass that of the former. “Why?

“Because, Subhuti, all Bodhisattvas do not receive reward for their merits.”

须菩提白佛言:世尊!云何菩萨不受福德?
Subhuti asked the Buddha: “World Honored One, why do Bodhisattvas not receive reward for their merits?”

须菩提!菩萨所作福德,不应贪著,是故说不受福德。
“Subhuti, Bodhisattvas should have no longing and no attachment when they practise meritorious virtues; therefore, they do not receive a reward.

0 Comments/in Buddhist, Chinese Philosophy, Online Class /by Derek
  • 禅意

Diamond Sutra – understanding can be sudden, which sweeps away all mental blockages, practice is not sudden, which get perfected in stages

01/26/2014
01/26/2014

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

NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN

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).

2 Comments/in Buddhist, Chinese Philosophy, Online Class, Spiritual Cultivation /by Derek
  • heart sutra

Diamond Sutra – Buddha is beyond image and sound

01/18/2014
01/18/2014

Further to our earlier discussion “Buddha beyond form and appearance” and “Buddha beyond form and no-form“, in this chapter the Buddha reiterates, real Buddha is beyond appearance and sound.   If one “sees” or “hears” the Buddha, one has probably been side-tracked.    Next time you see or hear something resembling something like the Buddha, be careful!  Maintains your focus and stays at your center.

* * *

法身非相分第二十六

THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX

须菩提!于意云何?可以三十二相观如来不?
“Subhuti, what do you think? Can the Tathagata be recognised by His thirty-two physical characteristics?”

须菩提言:‘如是!如是!以三十二相观如来。
Subhuti replied: “Yes, yes, He can.”

The Buddha said:
佛言:须菩提!若以三十二相观如来者,转轮圣王则(即)是如来。’
“Subhuti, if the Tathagata can be recognised by His thirty-two physical characteristics, a world ruler (cakravarti) would be the Tathagata.”

须菩提白佛言:世尊!如我解佛所说义,不应以三十二相观如来。
Subhuti said to the Buddha: “World Honoured One, as I understand your teaching, the Tathagata cannot be recognized by His thirty-two physical characteristics.”

尔时,世尊而说偈言:
若以色见我 以音声求我
是人行邪道 不能见如来
Thereupon, the World Honoured One recited the following gatha:
“He who sees me by outward appearance (And) seeks me in sound,
Treads the heterodox path (And) cannot perceive the Tathagata.”

0 Comments/in Buddhist, Chinese Philosophy, Online Class, Spiritual Cultivation /by Derek
  • buddha assembly

Diamond Sutra – the Buddha did not save any living being

01/11/2014
01/11/2014

Further to his earlier teaching “are we living beings, are we not“, the Buddha reminds Subhuti again in this chapter, “don’t think that I have liberated any being, for if you think so, i will be fallen into the limitation of a self, others, beings, and immortals“.

As devoted students of healing and enlightenment, don’t we all want to liberate suffering through various forms of healing and charity?  Is suffering real, and the liberation of it through various means of healing to be done then?  Yes, indeed the suffering and healing are both real.  Otherwise the Buddha would not have taught on earth for 40+ years!   The reason why the Buddha told us that no beings have been liberated by him is that, he knows that when we live our lives and heal sufferings, we easily fall into the temptation of the labels “healers” who heal “others”.  This labeling and claiming credits are to be avoid, not the healing work itself.  For if we get sucked into these labels,  we would be hijacked and sidetracked by our own ego on the road to true healing and enlightenment.

What then, could be a proper way to live our life and do our healing work?  Refer to our earlier discussion: “how does Bodhisattva do charity?“.

* * *

化无所化分第二十五

TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, TWENTY-FIVE

须菩提!于意云何?
汝等勿谓如来作是念:我当度众生。
“Subhuti, what do you think?
“You should not say the Tathagata has this thought (in His mind): ‘I should liberate living beings.’”

须菩提!莫作是念。何以故?
实无有众生如来度者,若有众生如来度者,如来则有我人众生寿者。
须菩提!如来说:“有我者,则非有我,而凡夫之人以为有我。
须菩提!凡夫者,如来说则非凡夫。
“Subhuti, you should not think so. Why?
“Because there are really no living beings whom the Tathagata can liberate. If there were, the Tathagata would hold (the concept of) an ego, a personality, a being and a life.”
“Subhuti, (when) the Tathagata speaks of an ego, there is in reality no ego, although common men think so.
“Subhuti, the Tathagata says common men are not, but are (expediently) called, common men.

0 Comments/in Buddhist, Chinese Philosophy, Online Class, Spiritual Cultivation /by Derek
  • universes

Diamond Sutra – Blessings and Wisdom Beyond Compare

01/05/2014
01/05/2014

How much will you contribute to support yourself?  How much more would you contribute to support your family?  How much more will you contribute for your community, country and the world?   If we contribute 10 dollars, we can buy someone a meal; if we contribute 10 million dollars,   we can perhaps build a school; if we contribute 10 billion dollars, maybe we can establish a fund which feeds an organization or a small country.  What if we contribute the wealth of the entire world, in all potential worlds and  universes?  We would imagine that a lot could be done, which leads to infinite merit… Yet, according to the all knowing Buddha (who possesses 5 eyes which penetrate all truths in this universe), the merit of contribute all wealth of all universes, is not even comparable to the merit of studying, following, practicing, and sharing this Sutra.  Do you know why?  Do you believe?

* * *

福智无比分第二十四

BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR

须菩提!若三千大千世界中所有诸须弥山王,如是等七宝聚,有人持用布施;若人以此《般若波罗蜜经》,乃至四句偈等,受持读诵、为他人说,于前福德百分不及一,百千万亿分,乃至算数譬喻所不能及。
“Subhuti, if (on the one hand) a man, in his practice of charity (dana) gives away the seven treasures piled up in a heap as great as all the Mounts Sumeru in the Universe put together, and (on the other hand) another man receives, holds (in mind) reads and recites even a four-line stanza of this Prajna-paramita Sutra, and expounds it to others, the merit resulting from the former’s dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and one-hundred thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two.”

0 Comments/in Buddhist, Chinese Philosophy, Online Class /by Derek
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