• English
  • 中文
  • Twitter
  • Facebook
  • Gplus
  • Linkedin
  • Mail
  • Rss

Lisiming.net

  • Chinese
    Philosophy
    • Confucius
    • Daoism
      • Daoist Basics
        • Yin-Yang Bagua System
        • Five Element System
        • Essence-Energy-Spirit System
        • Energy System in Body
        • Daoist Regimen
      • Daoist Philosophy
        • Dao De Jing core 33 Chapters
        • Why select 33 Chapters from Laozi
        • Summary of Laozi core 33 Chapters
        • Qing Jing Jing
      • Daoist Cultivation
        • 4 types of human
        • 5 types of immortals
        • Internal Alchemy: An Overview
        • ZhangSanFeng Teachings
    • Buddhist
      • Buddhist Basics
      • Buddhist Cultivation
        • 6 Paramitas
      • Buddhist Teachings
        • The Heart Sutra
        • The Diamond Sutra
        • The Zen Teachings of Bodhidharma
          • Outline of Practice
          • Wake-up Sermon
  • Spiritual
    Cultivation
    • 4-Stage Development
    • 3 Pathways
    • Meditation
    • Related Topics
    • Modern Research
      • Messages from Water
      • The Master Key System
      • Map of Consciousness
  • Study with
    Derek
    • Derek’s Approach
    • Individual/group class
    • US tour May 2013
    • US Tour April 2014
    • 12 Day Heart of China Cultural Spiritual Tour
    • 100-Hour Chinese Spirituality Foundation Program
    • Testimonials
    • Newsletter Sign Up
    • Contact
  • Blog /
    Online Class
    • Blog
    • News
    • Online Class
    • Archives

Tag Archive for: meditation

Lunchtime qigong

07/21/2021
07/21/2021

Lunchtime qigong this week, as group is generally healthy, we did meditation instead. After about a year of practice, we sat and it was a meal’s time. All is well, with many healthy reports in body and mind.

Actually, meditation is an advanced form of qigong, much like how martial artists sit and heal in martial arts stories.

While normal qigong originates from the ego mind, in duality, and easily leads to bias and errors, advance qigong proceeds in nonself and nondoing, it’s relaxed, natural, efficient, and safe.

A student said afterwards, time flies in happiness, quite enjoyable stage it is.

今日lunchtime qigong,同學們身體大致安好,我建議不如做meditation。經過一年來訓練,大家盤腿一坐,便是一頓飯的時間。而坐後同學都有些不錯的身心報告。

其實靜坐就是上乘嘅氣功,如武俠小說裡受傷的大俠們靜坐療傷一樣。一般氣功出自小我意念,屬有為法,容易出偏差;上乘氣功為無為,放鬆自在,道法自然,故輕鬆,高效,安全。

結束時有同學說,快樂不知時日過。已能樂之也。

0 Comments/in Uncategorized /by Derek
  • meditation

action without awareness is child, action with awareness is adult

11/12/2017
11/12/2017

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!

0 Comments/in Buddhist, Chinese Philosophy, 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
  • confucius-precepts

Confucius Analects – Cautions in 3 Stages of Life, facing desire

03/26/2013
03/26/2013

16.3 Three caution in three stages in life

孔子曰、君子有三戒、少之時、血氣未定、戒之 在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。

Confucius said, ‘There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness.’

* * *

When young, energy is abundant but not stable, be careful not to lost one self in following different forms of desire in life, it is time to set our goal into something healthy and positive;

When mature, energy is strong and stable, be careful not to lost one self in competing and beating up of others, it is time to consolidate what we have achieved, and allow others to do the same.

When in the old age, energy is declining, be careful not to hold on to what is achieved, like health, fortune and fame, it is time to relax and pass over our roles to the next generations.

Confucius describe our desire very lively in this chapter.  When we are young, we are easily swayed by various desires in life; when we are getting more mature, we are drawn to competition and status in life; when we have achieve money power and fame in late years, we want it to last forever.  Isn’t it so?  Even for spiritual student, there is desire to health, to knowledge, to experience, to power, to longevity, then we want spiritual enlightenment.  While some of these qualities are healthy and necessarily, over emphasis and attachment would lead to dogma and enslavement.

Actually, temptation to various forms of desire is present in all age of life, much like the temptation the genius professor perceived in the movie – A beautiful mind.  You just need to accept it and endure it in a non-attached manner, just like in meditation, and then the phenomenon will pass over time.  Awareness, discernment, acceptance, and patience are key in facing one’s desires.

2 Comments/in Chinese Philosophy, Confucianism, Online Class, Spiritual Cultivation /by Derek
  • Confucius Analects – 3 Levels of Practice

Confucius Analects – 3 Levels of Practice

12/11/2012
12/11/2012

Last week we finished our discussion on study.  This week we start our discussion on practice.  Practice is the application of knowledge in life. in Chinese practice is (修行), which includes study and application. Alongside with our ongoing study, let see what Confucius and his students had to say on how to practice, and how to integrate teachings into their lives.

6.1 Three levels of cultivation: knowing, loving, enjoying

子曰、知之者、不如好之者、好之者、不如樂之者。
The Master said, ‘They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.’

* * *

This chapter presents the 3 major stages of practice. One

1) knows about the truth (intellectual)

2) loves it (feeling)

3) delights in it (awareness)

The first stage one find interest in exploring the truth, and seek to know about it thoroughly.  In second stage after understanding, one sees its value, feels the effect, and loves the truth. Finally, with practice and dedication, one realizes the wholeness of the practice, fully integrates in ones life, and therefore delights in it.

These 3 stages of practice could be applied to any topic of interest.  For example in meditation, beginning students seek to understand the what-about and how-to of meditation.  Intermediate students see and feel the value and love it. Advanced students is in meditative state all the time and is therefore at one with the internal joy of it.

Which stage of practice are you in?

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

Dao De Jing 23 – Welcoming wind and rain

02/21/2012
02/21/2012

If one would make few speech and stay natural, wind will not blown for whole morning, and rain will not last for whole day.

What is like this? The sky and earth.

If even the sky and earth could not last (stay in a state) forever, what would be the case for man?

-> Even sky and earth cannot escape from changes, how can we as man fixate on the transient?

Therefore for those who pursue the Dao,

Stay in the Dao when the Dao approaches; Stay in virtue when virtue appears; Stay in lost when lost occurs.

-> Laozi is describing a way to face the world here.  When Dao as the unchanging context is realized, stay in it.  When virtue manifested, stay in it.  Even when lost occurs (to the self), stay in it.

Those who stay in the Dao, can welcome the Dao; Those who stay in virtue, can welcome virtue; Those who stay in lost, can welcome lost.

->  How to stay?  By welcoming it, and let go resisting it.  Phenomenon comes and goes, like wind and rain.  One rides in wind and rain:,centered and unmoved, aware and transcended.  Like in meditation: despite of sensations, emotions, thoughts, and phenomena comes and goes, one welcome all, centered and unmoved, aware and transcended.  Soon the wind and rain will go, content changes and context remains, such is the meaning of abiding in center.

Few believe in this, most do not.

-> We are so used to attachments, to body, to thoughts, to objects, to sensations, to perceptions.  Most believe life is secured through gain, resist and control.  Who would believe, that everlasting peace could be found through welcoming and staying in the center?

* * *

Chapter 23 Discussion:

In this Chapter, Laozi describes both the end point and the pathway to Dao.

We are full of attachments.  We welcome people and situations we like, and resist otherwise.  This personal bias of what i like and what i don’t like creates conditions for discomfort and suffering.  Therefore, by facing and surrendering of our personal bias (which includes our attachments and aversions), we become more and more free in facing the world and closer to peace.

Welcoming, is the first step of surrendering.  We have to welcome something before it can come to our awareness for process (or else we would be resisting or in denial).  When applied in meditation and in daily life,  notice, when you encounter winds and rains, welcome it, let it run, and let it go.  Yes, it will be some discomfort,  but if you do it properly and persistently, next time it occurs you will be less vulnerable, less affected, and you will recover faster.  Welcoming, therefore, is an useful attitude on the way.

Bilingual text of Chapter 23: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj11-3/

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

Dao De Jing 6 – Feminine Quality of the Dao

01/17/2012
01/17/2012

The valley-like spirit does not die, it is the mysterious femininity.

-> Dao is like a vast valley that is everlasting, Laozi called it the mysterious femininity.  Why feminine? In Chinese culture, e.g. Book of Changes, Femininity is associated with giving birth, allowing, and embracing all things, with earth being the most “Yin” and feminine of all phenomena.  Just as the earth carries all things without preference or limits, the Dao allows for the arising and disappearing of all things, impartially, without limit, and without ends.

The door of this mysterious femininity, is the root of heaven and earth.

-> When one arrives at the gateway of this mysterious femininity, such as during the moment transiting to or from deep sleep and meditation, one finds the root of heaven and earth within. i.e. when one enters into the door, self disappear and so is the perceived heaven and earth; as the self appears, so is the appearance of heaven and earth and all entails.

It exist gently and steadily, we use it and it has no limit.

-> This source (the mysterious femininity) is everlasting, limitless, and without end.

* * *

Chapter 6 Discussion:

People often associates themselves with the masculine: I am this, i want to do this, i seek this, i will this to happen.  Laozi, being a enlightened master, found that the feminine is also useful in cultivating the Dao.  Instead of driven by a strong and masculine “self”, he advocates for surrendering the attachment to, and identification of the “self”. Through laying down one’s bias, judgements, desires, one learns to live one’s life in harmony with the natural rhythm of the universe, and will eventually realizes the reality beyond the “self”.  The acceptance of our more feminine side, therefore, facilitates the process.

DDJ Chapter 6 bilingual text: https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-philosophy/dao-de-jing-core-33-chapters/ddj1-8/

2 Comments/in Chinese Philosophy, Daoism, Online Class /by Derek
  • Zhang San Feng – The Internal Alchemist,

Zhang San Feng – The Internal Alchemist

09/06/2011
09/06/2011

Besides being a master martial artist, Zhang San Feng is also a master in Daoist Internal Alchemy.  In his treaty “Speaking of the Dao in plain words”, Zhang San Feng provides a brief yet clear overview of the pathway of Dao cultivation via meditation and Internal Alchemy.

He discusses the general outline of different stages of Daoist cultivation, structure of the human essence-energy-spirit system, important explanation on key concepts such as truth, nature, spirit, mind, foundation practices in breathing and meditation, and barriers and useful attitudes to facilitate the practice.

As the master said, practice proceeded blindly leads one to go nowhere (section 16).  This article therefore helps practitioner to focus their efforts on the core and direct pathway towards the Dao.

https://www.lisiming.net/philosophy/chinese-philosophy/daoist/daoist-cultivation/zhangsanfeng-teachings/

1 Comment/in Daoism, Spiritual Cultivation, Wudang /by Derek

Contact

To conact Derek you can use the contact Form on the Contact Page.

Phone - (+86) 133 8714 8778

Links

  • Wudang Dao Institute

Recent Comments

  • Ricardo on Confucius Analects – Balance Work and Study
  • Derek on Dao De Jing core 33 chapters – completed!
  • Georgi Marinov on Dao De Jing core 33 chapters – completed!
  • Derek on Dao De Jing 2 – Dualistic nature of worldly standards, vs. non-dual lifestyle of sages

Recent Comments

  • Ricardo on Confucius Analects – Balance Work and Study
  • Derek on Dao De Jing core 33 chapters – completed!
  • Georgi Marinov on Dao De Jing core 33 chapters – completed!
  • Derek on Dao De Jing 2 – Dualistic nature of worldly standards, vs. non-dual lifestyle of sages
  • SKent on Diamond Sutra – the mystical presence of this Sutra
  • Sosiale medier – hvorfor markedsføre her? | tdidr on Autobiography of Confucius – Confucius Analects
  • tworzenie stron www kursy kraków on Happy Chinese New Year of the Horse!

Latest News

  • Health Tips during Virus Outbreak03/13/2020 - 11:25
  • lisiming.net01/12/2019 - 11:00
  • New Year01/01/2019 - 11:00
  • ZenZen Reality and Practice12/26/2017 - 19:36
  • Reference from Academia04/19/2015 - 15:35
  • US Tour 2014 – photo04/27/2014 - 12:51
  • practiceOnline Class – foundation course completed03/09/2014 - 10:56

Categories

  • Buddhist
  • Chinese Philosophy
  • Confucianism
  • Daoism
  • Health
  • News
  • Online Class
  • Spiritual Cultivation
  • Uncategorized
  • Wudang

Contact

To contact Derek you can use the Contact Form on the Contact Page.

© Copyright - Lisiming.net - Shimsy Website design