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Tag Archive for: bodhisattvas

  • guan yin

Diamond Sutra – how does Bodhisattva do charity?

07/16/2013
07/16/2013

Last week we learn that Bodhisattva does not cling to the notion of self, others, beings, and immortality.  This week we learn that Bodhisattva not only transcends the above 4, but also continue to serve through charity.

In Buddhism continuous service and virtue are essential to complete the process of cultivation and enlightenment, even for enlightened beings such as Bodhisattva.  How does one serve without the notion of a self serving?  Here we can use our knowledge of non-doing from Taoism:  doing without the selfish idea of someone doing the charity.  Internally, the process could be observed as follows:

1) Conditions/invitations to service
2) agree or alignment to service
3) completion of service and move on

Let’s say one see an old lady crossing the street needing help. One approaches and offer the help, helps the old lady to cross the street, and then smiles good bye to the old lady after crossing the street.  The self could be presence, but one is driven by intention to serve which is beyond one’s self, i.e. one does not drive the action, one merely agrees, surrenders into it, and then retires when the action is done.

Therefore, if one maintains centered and focused throughout the process, it is possible that service be done without the intervention of, or claiming credit by the self.  This is how charity work is done by Bodhisattva and Taoist sages.

* * *

妙行无住分第四

WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR

复次,须菩提!菩萨于法,应无所住,行于布施,所谓不住色布施,不住声香味触法布施。须菩提!菩萨应如是布施,不住于相。何以故?若菩萨不住相布施,其福德不可思量。须菩提!于意云何?东方虚空可思量不?
“Furthermore, Subhuti, a Bodhisattva’s mind should not abide anywhere when giving alms; that is to say, he should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana) “Why? (Because) if a Bodhisattva’s mind does not abide in forms. (laksanas) when practicing charity (dana), his merit will be inconceivable and immeasurable. Subhuti, what do you think? Can you think of and measure the extent of space in the East?”

不也,世尊!
“I cannot, World Honored One!

须菩提!南西北方四维上下虚空可思量不?
“Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including the zenith and nadir?”

不也,世尊!
“I cannot, World Honoured One!”

须菩提!菩萨无住相布施,福德亦复如是不可思量。须菩提!菩萨但应如所教住。
“Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms, his merit is equally inconceivable and immeasurable. Subhuti, a Bodhisattva’s mind should thus abide as taught.

0 Comments/in Buddhist, Chinese Philosophy, Daoism, Online Class, Spiritual Cultivation /by Derek
  • Diamond Sutra – self, others, beings, immortals

Diamond Sutra – self, others, beings, immortals

07/09/2013
07/09/2013

In this Chapter, Buddha described the essential nature of Bodhisattva (enlightened beings that serves in this world): transcendence of the notion of: self, others, beings, and immortals.

self: a separate sense of individual self
others: what appears outside of one’s self
beings: the collective living beings
immortals: any part of life, form or no-form, that continue to exist indefinitely

Why does Bodhisattva not attached to the above 4?  For a Bodhisattva is a state of enlightenment which is beyond separation or duality.  And alignment with self, others, beings, or immortality implies separation in various levels.

Therefore, the Buddha described that a Bodhisattva that clings to the notion of these 4 is not a real Bodhisattva:  I.e. there is no “one” that can be Bodhisattva, no Bodhisattva who could perceive “others” or “collective beings”, and no Bodhisattva who could “last” forever.  Clinging or attachment to these 4 notions, therefore, represents sidetracks to, or misunderstanding of, the pathway of Bodhisattva towards spiritual enlightenment.

This transcendence of separation and opposition, as a key direction in spiritual cultivation, is basically in line with the Daoist notion of non-duality, represented in the Tai-chi diagram, which embraces and transcends separations and opposites (Yin and Yang) in perfect harmony.

* * *

大乘正宗分第三

THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE

佛告须菩提:诸菩萨摩诃萨应如是降伏其心!所有一切众生之类:若卵生、若胎生、若湿生、 若化生;若有色、若无色;若有想、若无想、若非有想非无想,我皆令入无余涅槃而灭度之。如是灭度无量无数无边众生,实无众生得灭度者。

何以故? 须菩提!若菩萨有我相、人相、众生相、寿者相,即非菩萨。
The Buddha said: “Subhuti, “all Bodhisattvas and Mahasattvas should subdue their minds as follows: “All living beings born from eggs, wombs, humidity or by transformation, with or without form, either thoughtful or thoughtless,and neither thoughtful nor thoughtless, are all led by me to the final nirvana for the extinction of reincarnation. Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final nirvana for) the extinction of reincarnation, it is true that not a living being is led there.

Why so, Subhuti? (Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, a personality, a being and a life, he is not ( a true) Bodhisattva.

5 Comments/in Buddhist, Chinese Philosophy, Online Class, Spiritual Cultivation /by Derek
  • 巧言令色、足恭

Confucius Analects – Confucius dislikes hypocrisy

02/05/2013
02/05/2013

5.6 Confucius dislikes hypocrisy

子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 左丘明恥之、丘亦恥之。

The Master said, ‘Fine words, an insinuating appearance, and excessive respect;– Zuo Qiuming [Tso Ch’iu-ming] was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;– Zuo Qiuming was ashamed of such conduct. I also am ashamed of it.’

* * *

People thinks a saint or an enlightened master has no dislike.  Yet Jesus was angry when seeing merchants yelling in the sacred temple.  And similarly, Confucius did not like people who pretend to be saintly on the outer appearance but have hidden agenda inside.   This illustrates our nature of being a human:  While we share the same origin of united reality, as separated beings we are subjected to our animal natures and emotions.  Buddhists say the same.  The meaning of a Bodhisattva (enlightened being who remains in the world for service after liberation) is:  aware and be loving-kindness, not departing from the world and perceiving nothing.  Therefore, on the pathway of spiritual cultivation, if we are proceeding properly, we should be getting a clearer and clearer understanding about ourselves,  including our body, emotions, thoughts, and consciousness, and not ignorance and oblivious of them.   Understanding one self, therefore, is an important and inevitable step in spiritual cultivation.

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

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